พงศาวดารเมืองหลวงพระบาง

<mediawiki xmlns="http://www.mediawiki.org/xml/export-0.10/" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance" xsi:schemaLocation="http://www.mediawiki.org/xml/export-0.10/ http://www.mediawiki.org/xml/export-0.10.xsd" version="0.10" xml:lang="th">
  <siteinfo>
    <sitename>วิกิซอร์ซ</sitename>
    <dbname>thwikisource</dbname>
    <base>https://th.wikisource.org/wiki/%E0%B8%AB%E0%B8%99%E0%B9%89%E0%B8%B2%E0%B8%AB%E0%B8%A5%E0%B8%B1%E0%B8%81</base>
    <generator>MediaWiki 1.39.0-wmf.23</generator>
    <case>first-letter</case>
    <namespaces>
      <namespace key="-2" case="first-letter">สื่อ</namespace>
      <namespace key="-1" case="first-letter">พิเศษ</namespace>
      <namespace key="0" case="first-letter" />
      <namespace key="1" case="first-letter">พูดคุย</namespace>
      <namespace key="2" case="first-letter">ผู้ใช้</namespace>
      <namespace key="3" case="first-letter">คุยกับผู้ใช้</namespace>
      <namespace key="4" case="first-letter">วิกิซอร์ซ</namespace>
      <namespace key="5" case="first-letter">คุยเรื่องวิกิซอร์ซ</namespace>
      <namespace key="6" case="first-letter">ไฟล์</namespace>
      <namespace key="7" case="first-letter">คุยเรื่องไฟล์</namespace>
      <namespace key="8" case="first-letter">มีเดียวิกิ</namespace>
      <namespace key="9" case="first-letter">คุยเรื่องมีเดียวิกิ</namespace>
      <namespace key="10" case="first-letter">แม่แบบ</namespace>
      <namespace key="11" case="first-letter">คุยเรื่องแม่แบบ</namespace>
      <namespace key="12" case="first-letter">วิธีใช้</namespace>
      <namespace key="13" case="first-letter">คุยเรื่องวิธีใช้</namespace>
      <namespace key="14" case="first-letter">หมวดหมู่</namespace>
      <namespace key="15" case="first-letter">คุยเรื่องหมวดหมู่</namespace>
      <namespace key="100" case="first-letter">สถานีย่อย</namespace>
      <namespace key="101" case="first-letter">คุยเรื่องสถานีย่อย</namespace>
      <namespace key="102" case="first-letter">ผู้สร้างสรรค์</namespace>
      <namespace key="103" case="first-letter">คุยเรื่องผู้สร้างสรรค์</namespace>
      <namespace key="114" case="first-letter">งานแปล</namespace>
      <namespace key="115" case="first-letter">คุยเรื่องงานแปล</namespace>
      <namespace key="250" case="first-letter">หน้า</namespace>
      <namespace key="251" case="first-letter">คุยเรื่องหน้า</namespace>
      <namespace key="252" case="first-letter">ดัชนี</namespace>
      <namespace key="253" case="first-letter">คุยเรื่องดัชนี</namespace>
      <namespace key="710" case="first-letter">TimedText</namespace>
      <namespace key="711" case="first-letter">TimedText talk</namespace>
      <namespace key="828" case="first-letter">มอดูล</namespace>
      <namespace key="829" case="first-letter">คุยเรื่องมอดูล</namespace>
      <namespace key="2300" case="first-letter">Gadget</namespace>
      <namespace key="2301" case="first-letter">Gadget talk</namespace>
      <namespace key="2302" case="case-sensitive">Gadget definition</namespace>
      <namespace key="2303" case="case-sensitive">Gadget definition talk</namespace>
    </namespaces>
  </siteinfo>
  <page>
    <title>พงศาวดารเมืองหลวงพระบาง</title>
    <ns>0</ns>
    <id>16395</id>
    <revision>
      <id>189147</id>
      <parentid>107071</parentid>
      <timestamp>2022-08-07T13:30:59Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="851" xml:space="preserve">{{แก้ความกำกวม}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 5||2460|ประชุมพงศาวดาร/ภาคที่ 5||พงษาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยู่ในศาลาลูกขุน|ประชุมพงษาวดาร ภาคที่ 5}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 11/เรื่อง||2462|ประชุมพงศาวดาร/ภาคที่ 11||พงษาวดารเมืองหลวงพระบาง|ประชุมพงษาวดาร ภาคที่ 11}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๑) - ๒๔๖๒.pdf}}</text>
      <sha1>snrcv0i8ityyulefdc3ouomqk09pdv2</sha1>
    </revision>
  </page>
  <page>
    <title>ประชุมพงศาวดาร/ภาคที่ 5/คำนำ</title>
    <ns>0</ns>
    <id>16399</id>
    <revision>
      <id>189151</id>
      <parentid>58199</parentid>
      <timestamp>2022-08-07T13:39:05Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>แทนที่เนื้อหาด้วย &quot;{{header | title = [[../../|ประชุมพงษาวดาร]] [[../|ภาคที่ 5]] | year = 2460 | author =  | editor =  | translator =  | section = คำนำ | contributor = พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ | previous = [[../|หน้าต้น]] | next = [[../เรื่องที่ 1/]] | notes =  | portal =  }} &lt;pages index=&quot;ป...&quot;</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="546" xml:space="preserve">{{header
| title = [[../../|ประชุมพงษาวดาร]] [[../|ภาคที่ 5]]
| year = 2460
| author = 
| editor = 
| translator = 
| section = คำนำ
| contributor = พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ
| previous = [[../|หน้าต้น]]
| next = [[../เรื่องที่ 1/]]
| notes = 
| portal = 
}}
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; from=&quot;2&quot; to=&quot;13&quot;/&gt;</text>
      <sha1>cw3aoiueq4afgbphnv1d75nj21tzh29</sha1>
    </revision>
    <revision>
      <id>189152</id>
      <parentid>189151</parentid>
      <timestamp>2022-08-07T13:39:31Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <minor />
      <comment>Venise12mai1834 ย้ายหน้า [[คำนำประชุมพงศาวดาร ภาคที่ ๕]] ไปยัง [[ประชุมพงศาวดาร/ภาคที่ 5/คำนำ]]</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="546" xml:space="preserve">{{header
| title = [[../../|ประชุมพงษาวดาร]] [[../|ภาคที่ 5]]
| year = 2460
| author = 
| editor = 
| translator = 
| section = คำนำ
| contributor = พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ
| previous = [[../|หน้าต้น]]
| next = [[../เรื่องที่ 1/]]
| notes = 
| portal = 
}}
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; from=&quot;2&quot; to=&quot;13&quot;/&gt;</text>
      <sha1>cw3aoiueq4afgbphnv1d75nj21tzh29</sha1>
    </revision>
  </page>
  <page>
    <title>ผู้สร้างสรรค์:สมเด็จพระเจ้าบรมวงศ์เธอ กรมพระยาดำรงราชานุภาพ</title>
    <ns>102</ns>
    <id>21829</id>
    <revision>
      <id>189154</id>
      <parentid>187892</parentid>
      <timestamp>2022-08-07T13:40:56Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="41746" xml:space="preserve">{{ผู้สร้างสรรค์
| ชื่อต้น = สมเด็จพระเจ้าบรมวงศ์เธอ กรมพระยา
| ชื่อท้าย = ดำรงราชานุภาพ
| เรียงชื่อ = yes
| ชื่อย่อ = ด
| ศักราช = พ.ศ.
| ปีเกิด = 2405
| ปีตาย = 2486
| บรรยายภาพ = {{PAGENAME}}
| วิกิพีเดีย = {{PAGENAME}}
| อธิบาย = พระนามแฝงว่า &quot;นายทรงอานุภาพ&quot;
}}
==งาน==

* {{ลปง|ชุมนุมพระนิพนธ์||2494}} {{ลฟใน|ชุมนุมพระนิพนธ์ - ดำรง - ๒๔๙๔ (๑).pdf|ชุมนุมพระนิพนธ์ - ดำรง - ๒๔๙๔ (๒).pdf}}
* {{ลปง|นิทานโบรานคดี||2487}} {{ลฟใน|นิทานโบราณคดี - ดำรงราชานุภาพ - ๒๔๘๗.pdf}}
* {{ลปง|บันทึกรับสั่งฯ กรมพระยาดำรงราชานุภาพ ประทานหม่อมราชวงศ์สุมนชาติ สวัสดิกุล||2493|แสดง=บันทึกรับสั่งสมเด็จพระเจ้าบรมวงศ์เธอ กรมพระยาดำรงราชานุภาพ ประทานหม่อมราชวงศ์สุมนชาติ สวัสดิกุล}}
* {{ลปง|ประชุมนิทานกระทู้||2497}} {{ลฟใน|นิทานกระทู้ - ดำรง - ๒๔๙๗.pdf}}
* {{ลปง|ประชุมเรื่องเบ็ดเตล็ด 3 เรื่อง||2470}}
* {{ลปง|ประมวลคำอธิบายทางนิติศาสตร์||2477}}
* {{ลปง|พระกวีนิพนธ์ฯ||2487|แสดง=พระกวีนิพนธ์ของสมเด็จพระเจ้าบรมวงศ์เธอ กรมพระยาดำรงราชานุภาพ}}
* {{ลปง|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง||2466}}
* {{ลปง|ลายพระหัตถ์ฯ ประทาน ม.จ. จงจิตรถนอมฯ ระหว่างเสด็จประพาสยุโรปครั้งที่สองฯ||2510|แสดง=ลายพระหัตถ์สมเด็จกรมพระยาดำรงราชานุภาพประทาน ม.จ. จงจิตรถนอม ดิศกุล ระหว่างเสด็จประพาสยุโรปครั้งที่สอง พ.ศ. 2473}} {{ลฟใน|ลายพระหัตถ์ - ดำรง - ๒๕๑๐.pdf}}
* {{ลปง|วินิจฉัยนาม||2482}} {{ลฟใน|วินิจฉัยนาม - ดำรง - 1939.pdf}}
* {{ลปง|สาส์นสมเด็จ}} {{ลล|([[:หมวดหมู่:ดัชนีสาส์นสมเด็จ|ต้นฉบับ]])}}

==งานรายเรื่อง==

===ก===

* {{ลปง|กายคฤหะ||2493}} {{ลฟใน|กายคฤหะ - ดำรง - ๒๔๙๓.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 2 (2457)/การศพวัดราชาธิวาศ||2475|ประชุมพงศาวดาร/ภาคที่ 2 (2457)||การศพวัดราชาธิวาศ|ประชุมพงษาวดาร ภาคที่ 2}}

===ค===

* {{ลปง|คติของฝรั่งเข้ามาเมืองไทย||2492}} {{ลฟใน|คติของฝรั่งเข้ามาเมืองไทย - ดำรงราชานุภาพ - ๒๔๙๒.pdf}}
* {{ลปง|ความทรงจำ||2489}} {{ลฟใน|ความทรงจำ - ดำรง - ๒๔๘๙.pdf|ความทรงจำ - ดำรง - ๒๕๐๖.pdf}}
* {{ลปงย|กฎมณเฑียรบาลกรุงกัมพูชา/คำนำ||2462|กฎมณเฑียรบาลกรุงกัมพูชา||คำนำ}} {{ลฟใน|กฎมนเทียรบาล กพช - ๒๔๖๒.pdf}}
* {{ลปงย|คำให้การขุนหลวงหาวัด/คำนำ||2459|คำให้การขุนหลวงหาวัด||คำนำ}} {{ลฟใน|คหก ขุนหลวงฯ - ๒๔๕๙.pdf}}
* {{ลปงย|คำให้การชาวกรุงเก่า/คำนำ||2457|คำให้การชาวกรุงเก่า||คำนำ}} {{ลฟใน|คหก กรุงเก่า - ๒๔๕๗ a.pdf}}
* {{ลปงย|คำให้การชาวอังวะ (2458)/คำนำ||2458|คำให้การชาวอังวะ (2458)||คำนำ|คำให้การชาวอังวะ}}
* {{ลปงย|โคลงกวีโบราณ/คำนำ||2462|โคลงกวีโบราณ||คำนำ}}
* {{ลปงย|จดหมายเหตุ เรื่อง ไต่สวนนายกุหลาบฯ/คำนำ||2472|จดหมายเหตุ เรื่อง ไต่สวนนายกุหลาบฯ||คำนำ|จดหมายเหตุ เรื่อง ไต่สวนนายกุหลาบซึ่งแต่งประวัติสมเด็จพระสังฆราชขึ้นทูลเกล้าฯ ถวาย}} {{ลฟใน|จมห ไต่สวนนายกุหลาบฯ - ๒๔๗๒.pdf}}
* {{ลปงย|จุลยุทธการวงศ์ ผูก 2 (2463)/คำนำ||2463|จุลยุทธการวงศ์ ผูก 2 (2463)||คำนำ|จุลยุทธการวงศ์ ผูก 2}} {{ลฟใน|จุลยุทธการวงศ์ ผูก ๒ (๒๔๖๓).pdf}}
* {{ลปงย|ตำนานพระธาตุสุเทพ/คำนำ||2472|ตำนานพระธาตุสุเทพ||คำนำ}} {{ลฟใน|ตำนานพระธาตุสุเทพ - ๒๔๗๒.pdf}}
* {{ลปงย|ทำเนียบนาม/ภาคที่ 3/คำนำ||2465|ทำเนียบนาม/ภาคที่ 3||คำนำ|ทำเนียบนาม ภาคที่ 3}} {{ลฟใน|ทำเนียบนาม (๓) - ๒๔๖๕.pdf}}
* {{ลปงย|บทลครนอก พระราชนิพนธ์รัชกาลที่ 2 รวม 6 เรื่อง ฉบับหอพระสมุดวชิรญาณ/คำนำ||2465|บทลครนอก พระราชนิพนธ์รัชกาลที่ 2 รวม 6 เรื่อง ฉบับหอพระสมุดวชิรญาณ||คำนำ}} {{ลฟใน|บทละครนอก - ฉิม - ๒๔๖๕.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 3/คำนำ||2471|ประชุมพงศาวดาร/ภาคที่ 3||คำนำ|ประชุมพงศาวดาร ภาคที่ 3}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๓) - ๒๔๗๑.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 22/คำนำ||2464|ประชุมพงศาวดาร/ภาคที่ 22||คำนำ|ประชุมพงศาวดาร ภาคที่ 22}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๒๒) - ๒๔๖๔.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 28/คำนำ||2466|ประชุมพงศาวดาร/ภาคที่ 28||คำนำ|ประชุมพงศาวดาร ภาคที่ 28|}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 56/คำนำ||2475|ประชุมพงศาวดาร/ภาคที่ 56||คำนำ|ประชุมพงศาวดาร ภาคที่ 56}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 1/คำนำ||2457|ประชุมพงศาวดาร/ภาคที่ 1||คำนำ|ประชุมพงษาวดาร ภาคที่ 1}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 2 (2457)/คำนำ||2457|ประชุมพงศาวดาร/ภาคที่ 2 (2457)||คำนำ|ประชุมพงษาวดาร ภาคที่ 2}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 4/คำนำ||2458|ประชุมพงศาวดาร/ภาคที่ 4||คำนำ|ประชุมพงษาวดาร ภาคที่ 4}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 5/คำนำ||2460|ประชุมพงศาวดาร/ภาคที่ 5||คำนำ|ประชุมพงษาวดาร ภาคที่ 5}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 8/คำนำ||2460|ประชุมพงศาวดาร/ภาคที่ 8||คำนำ|ประชุมพงษาวดาร ภาคที่ 8}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 9/คำนำ||2461|ประชุมพงศาวดาร/ภาคที่ 9||คำนำ|ประชุมพงษาวดาร ภาคที่ 9}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 10/คำนำ||2461|ประชุมพงศาวดาร/ภาคที่ 10||คำนำ|ประชุมพงษาวดาร ภาคที่ 10}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 11/คำนำ||2462|ประชุมพงศาวดาร/ภาคที่ 11||คำนำ|ประชุมพงษาวดาร ภาคที่ 11}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๑) - ๒๔๖๒.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 12/คำนำ||2462|ประชุมพงศาวดาร/ภาคที่ 12||คำนำ|ประชุมพงษาวดาร ภาคที่ 12}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๒) - ๒๔๖๒.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 13/คำนำ||2462|ประชุมพงศาวดาร/ภาคที่ 13||คำนำ|ประชุมพงษาวดาร ภาคที่ 13}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๓) - ๒๔๖๒.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 15/คำนำ||2462|ประชุมพงศาวดาร/ภาคที่ 15||คำนำ|ประชุมพงษาวดาร ภาคที่ 15}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๕) - ๒๔๖๒.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 18/คำนำ||2462|ประชุมพงศาวดาร/ภาคที่ 18||คำนำ|ประชุมพงษาวดาร ภาคที่ 18}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 19/คำนำ||2463|ประชุมพงศาวดาร/ภาคที่ 19||คำนำ|ประชุมพงษาวดาร ภาคที่ 19}}
* {{ลปงย|ประชุมสุภาษิตเขมร/คำนำ||2467|ประชุมสุภาษิตเขมร||คำนำ}} {{ลฟใน|ประชุมภาษิตเขมร - ๒๔๖๗.pdf}}
* {{ลปงย|พงษาวดารกรุงศรีอยุทธยา ภาษามคธ แลคำแปล/คำนำ||2459|พงษาวดารกรุงศรีอยุทธยา ภาษามคธ แลคำแปล||คำนำ}}
* &quot;คำนำ&quot;, ใน {{ลปง|พระราชกำหนดวิธีปกครองหัวเมืองครั้งแผ่นดินพระเจ้าท้ายสระ||2469}}
* {{ลปงย|พระราชพงษาวดาร ฉบับพระราชหัดถเลขา (2455)/ภาค 1/คำนำ||2455|พระราชพงษาวดาร ฉบับพระราชหัดถเลขา (2455)/ภาค 1||คำนำ|พระราชพงษาวดาร ฉบับพระราชหัดถเลขา ภาค 1}}
* {{ลปงย|รัตนพิมพวงษ์/คำนำ||2455|รัตนพิมพวงษ์||คำนำ}} {{ลฟใน|รัตนพิมพวงศ์ - ๒๔๕๕.pdf}}
* {{ลปงย|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 8/คำนำ||2463|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 8||คำนำ|ลัทธิธรรมเนียมต่าง ๆ ภาคที่ 8}}
* {{ลปงย|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 13/คำนำ||2464|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 13||คำนำ|ลัทธิธรรมเนียมต่าง ๆ ภาคที่ 13}}
* {{ลปงย|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 20/คำนำ||2471|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 20||คำนำ|ลัทธิธรรมเนียมต่าง ๆ ภาคที่ 20}} {{ลฟใน|ลัทธิฯ (๒๐) - ๒๔๗๑.pdf}}
* {{ลปงย|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 21/คำนำ||2472|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 21||คำนำ|ลัทธิธรรมเนียมต่าง ๆ ภาคที่ 21}} {{ลฟใน|ลัทธิฯ (๒๑) - ๒๔๗๒.pdf}}
* {{ลปงย|สังคีติยวงศ์/คำนำ||2466|สังคีติยวงศ์||คำนำ}} {{ลฟใน|สังคีติยวงศ์ - พนรัตน์ - ๒๔๖๖ a.pdf}}
* {{ลปงย|โคลงยอพระเกียรดิพระเจ้ากรุงธนบุรี/คำอธิบาย||2470|โคลงยอพระเกียรดิพระเจ้ากรุงธนบุรี||คำอธิบาย}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 14/คำอธิบาย||2472|ประชุมพงศาวดาร/ภาคที่ 14||คำอธิบาย|ประชุมพงศาวดาร ภาคที่ 14}}
* {{ลปงย|พระราชพงสาวดารกรุงเก่า (ฉบับหลวงประเสิด)/คำอธิบาย||2486|พระราชพงสาวดารกรุงเก่า (ฉบับหลวงประเสิด)||คำอธิบาย}}
* {{ลปงย|เรื่องพระเขี้ยวแก้ว/คำอธิบาย||2469|เรื่องพระเขี้ยวแก้ว||คำอธิบาย}}

===จ===

* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 12/จดหมายเหตุของหมอบรัดเล||2462|ประชุมพงศาวดาร/ภาคที่ 12||จดหมายเหตุของหมอบรัดเล|ประชุมพงษาวดาร ภาคที่ 12}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๒) - ๒๔๖๒.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 52||2472|ประชุมพงศาวดาร/ภาคที่ 52||จดหมายเหตุเมื่อพระบาทสมเด็จพระจอมเกล้าเจ้าอยู่หัวสวรรคต|ประชุมพงศาวดาร ภาคที่ 52}}
* {{ลปง|จดหมายเหตุประกอบเรื่องไกลบ้าน||2505}} {{ลฟใน|ไกลบ้าน - ดำรง - ๒๕๐๕.pdf}}
* {{ลปง|จดหมายเหตุ เรื่อง เจ้าพระยาภูธราภัยยกกองทัพไปปราบฮ่อ||2466}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 21/จดหมายเหตุ||2464|ประชุมพงศาวดาร/ภาคที่ 21||จดหมายเหตุ เรื่อง เจรจาความเมืองในระหว่างไทยกับพม่า|ประชุมพงศาวดาร ภาคที่ 21}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๒๑) - ๒๔๖๔.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 24/จดหมายเหตุ||2465|ประชุมพงศาวดาร/ภาคที่ 24||จดหมายเหตุ เรื่อง ปราบฮ่อ|ประชุมพงศาวดาร ภาคที่ 24}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๒๔) - ๒๔๖๕.pdf}}
* {{ลปง|เจ้านายพระชันษายืน||2474}} {{ลฟใน|เจ้าชันษายืน - ดำรง - ๒๔๗๔.pdf}}

===ต===

* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 17||2463|ประชุมพงศาวดาร/ภาคที่ 17||ตำนานการเลิกบ่อนเบี้ยแลเลิกหวย|ประชุมพงศาวดาร ภาคที่ 17}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๗) - ๒๔๖๕.pdf|ประชุมพงศาวดาร (ภาค ๑๗) - ๒๔๖๓.pdf}}
* {{ลปง|ตำนานกฎหมายเมืองไทย||2469}}
* {{ลปง|ตำนานคณะสงฆ์||2466}} {{ลฟใน|ตำนานคณะสงฆ์ - ดำรง - ๒๔๖๖.pdf}}
* {{ลปง|ตำนานเครื่องมโหรีปี่พาทย์||2473}}
* {{ลปง|ตำนานเงินตรา||2474}}
* {{ลปง|ตำนานโต๊ะเครื่องบูชา||2468}} {{ลฟใน|โต๊ะบูชา - ดำรง - ๒๔๖๘.pdf}}
* {{ลปง|ตำนานธงไทยในสมัยต่าง ๆ||2475}} {{ลฟใน|ธงไทย - ดำรง - ๒๔๗๕.pdf}}
* {{ลปง|ตำนานพระโกศและหีบศพบรรดาศักดิ์||2460}}
* {{ลปง|ตำนานพระปริต||2472}}
* {{ลปง|ตำนานพระพุทธรูปสำคัญ (กรมพระดำรงราชานุภาพ)||2468|แสดง=ตำนานพระพุทธรูปสำคัญ}} {{ลฟใน|ตำนานพระพุทธรูปฯ - ดำรง - ๒๔๖๘.pdf}}
* {{ลปง|ตำนานพิธีตรุษ||2484}} {{ลฟใน|ตำนานพิธีตรุษ - ดำรง - ๒๔๘๔.pdf}}
* {{ลปง|ตำนานเรือรบไทย||2469}} {{ลฟใน|เรือรบไทย - ดำรง - ๒๔๖๙.pdf}}
* {{ลปง|ตำนาน เรื่อง เครื่องโต๊ะแลถ้วยปั้น||2460}} {{ลฟใน|ตำนานเครื่องโต๊ะฯ - ดำรง - ๒๔๖๐.pdf}}
* {{ลปง|ตำนานโรงเลี้ยงเด็กของพระอัครชายาเธอฯ||2472}} {{ลฟใน|โรงเลี้ยงเด็ก - ดำรง - ๒๔๗๒.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 13/ตำนาน||2462|ประชุมพงศาวดาร/ภาคที่ 13||ตำนานวังน่า|ประชุมพงษาวดาร ภาคที่ 13}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๑๓) - ๒๔๖๒.pdf}}
* {{ลปง|ตำนานสวนกุหลาบ||2506}} {{ลฟใน|สวนกุหลาบ - ดำรง - ๒๕๐๖.pdf}}
* {{ลปง|ตำนานหนังสือสามก๊ก||2471}}
* {{ลปง|ตำนานเห่เรือ||2460}}
* {{ลปง|ตำหนักทองที่วัดไทร||2502}}

===ท===

* {{ลปง|เทศาภิบาล||2498}} {{ลฟใน|เทศาภิบาล - ดำรง - ๒๔๙๘.pdf|เทศาภิบาล - ดำรง - ๒๕๐๓.pdf}}
* {{ลปง|เที่ยวเมืองพะม่า||2498}} {{ลฟใน|เที่ยวเมืองพม่า - ดำรง - ๒๔๙๘.pdf}}
* {{ลปง|ไทยรบพม่า||2460}}

===น===

* {{ลปง|นิราสนครวัด||2468}}

===ป===

* {{ลปง|ประวัติพระบรมมหาราชวัง||2505}} {{ลฟใน|ประวัติวัง - ดำรง - ๒๕๐๕.pdf}}
* {{ลปง|ประวัติสมเด็จเจ้าพระยาบรมมหาศรีสุริยวงศ์ฯ จากพระราชพงศาวดารฯ||2512|แสดง=ประวัติสมเด็จเจ้าพระยาบรมมหาศรีสุริยวงศ์ (ช่วง บุนนาค) จากพระราชพงศาวดารกรุงรัตนโกสินทร์ รัชกาลที่ 5}} {{ลฟใน|ประวัติฯ ศรีสุริยวงศฯ - ดำรง - ๒๕๑๒.pdf}}
* {{ลปง|ประวัติสมเด็จเจ้าพระยาบรมมหาศรีสุริยวงศเมื่อก่อนเป็นผู้สำเร็จราชการแผ่นดิน||2472}} {{ลฟใน|ประวัติฯ ศรีสุริยวงศฯ - ดำรง - ๒๔๗๒.pdf}}
* {{ลปง|ประวัติสุนทรภู่||2470}}
* {{ลปง|ประวัติอธิบดีสงค์วัดมหาธาตุ||2486}} {{ลฟใน|อธิบดีสงฆ์ - ดำรง - ๒๔๘๖.pdf}}

===พ===

* {{ลปง|พงษาวดาร เรื่อง เรารบพม่า||2463}}
* {{ลปง|พระประวัติสมเด็จพระนเรศวรมหาราช||2493}} {{ลฟใน|พระประวัติสมเด็จพระนเรศวรฯ - ดำรง - ๒๔๙๓.pdf}}
* {{ลปง|พระราชพงศาวดารกรุงรัตนโกสินทร์/รัชกาลที่ 2||2459|แสดง=พระราชพงศาวดารกรุงรัตนโกสินทร์ รัชกาลที่ 2}} {{ลฟใน|พงศาวดารกรุงรัตนโกสินทร์ รัชกาลที่ ๒ - ๒๔๕๙.pdf}}
* {{ลปง|พระราชพงศาวดารกรุงรัตนโกสินทร์/รัชกาลที่ 5||2493|แสดง=พระราชพงศาวดารกรุงรัตนโกสินทร์ รัชกาลที่ 5}} {{ลฟใน|พงศาวดารกรุงรัตนโกสินทร์ รัชกาลที่ ๕ - ๒๔๙๓ (๑).pdf|พงศาวดารกรุงรัตนโกสินทร์ รัชกาลที่ ๕ - ๒๔๙๓ (๒).pdf}}
* {{ลปง|พระโอวาทฯ ประทานที่โรงเรียนเมืองปัตตานีฯ พุทธศักราช 2472||2473|แสดง=พระโอวาทของสมเด็จฯ กรมพระยาดำรงราชานุภาพ ประทานที่โรงเรียนเมืองปัตตานีเมื่อวันที่ 1 กันยายน พุทธศักราช 2472}} {{ลฟใน|โอวาทปัตตานี - ดำรง - ๒๔๗๓.pdf}}

===ม===

* {{ลปง|มูลเหตุแห่งการสร้างวัดในประเทศสยาม||2471}} {{ลฟใน|มูลเหตุแห่งการสร้างวัดฯ - ดำรง - ๒๔๗๑.pdf}}

===ร===

* {{ลปงย|วิจารณ์ เรื่อง ตำนานเสภา และระเบียบการเล่นตำนานเสภา/เรื่อง 2||2501|วิจารณ์ เรื่อง ตำนานเสภา และระเบียบการเล่นตำนานเสภา||ระเบียบการเล่นตำนานเสภา}} {{ลฟใน|เสภา - ดำรง - ๒๕๐๑.pdf}}
* ''เรารบพม่า'', ดู {{ลปง|พงษาวดาร เรื่อง เรารบพม่า||2463}}
* {{ลปง|เรื่องก่อนประวัติศาสตร์||2481}} {{ลฟใน|ก่อน ปวศ - ดำรง - ๒๔๘๑.pdf}}
* {{ลปง|เรื่องประดิษฐานพระสงฆ์สยามในลังกาทวีป||2459}} {{ลฟใน|ประดิษฐานพระสงฆ์ - ดำรง - ๒๔๕๙.pdf}}
* {{ลปง|เรื่องไปลังกาทวีป||2469}}
* {{ลปง|เรื่องพระร่วง||2511}} {{ลฟใน|พระร่วง - ดำรง - ๒๕๑๑.pdf}}
* {{ลปง|เรื่องเมืองพิษณุโลก||2496}}
* {{ลปง|เรื่องห้ามไม่ให้เจ้าไปเมืองสุพรรณ||2487}}

===ล===

* {{ลปง|ลักษณะการปกครองประเทศไทยแต่โบราณ}} {{ลฟใน|ลักษณะการปกครองฯ - ดำรง - ๒๔๙๘.pdf}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 67 (2480)||2480|ประชุมพงศาวดาร/ภาคที่ 67 (2480)||เล่าเรื่องไปชะวา ครั้งที่ 3|ประชุมพงศาวดาร ภาคที่ 67}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๖๗) - ๒๔๘๐.pdf}}
* {{ลปง|เล่าเรื่องไปสุมาตราเมื่อ พ.ศ. 2476||2506}} {{ลฟใน|ไปสุมาตรา - ดำรง - ๒๕๐๖.pdf}}

===ว===

* {{ลปงย|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง/เรื่อง 2||2466|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง||วิชาหัดเด็ก}}

===ส===

* {{ลปง|สนทนากับผู้ร้ายปล้น||2468}}
* {{ลปง|สงวนของโบราณ||2473}} {{ลฟใน|สงวนของ - ดำรง - ๒๔๗๓.pdf}}
* {{ลปง|สำหรับสอบศักราช||2516|แสดง=สำหรับสอบศักราชซึ่งมักพบในศิลาจารึกและหนังสือเก่า ๆ ในเมืองไทย}} {{ลฟใน|สอบศักราช - ดำรง - ๒๕๑๖.pdf}}
* {{ลปง|แสดงบรรยายพงศาวดารสยาม||2467}} {{ลฟใน|แสดงบรรยายพงฯ สยาม - ดำรง - ๒๔๖๗.pdf}}

===ห===

* {{ลปงย|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง/เรื่อง 3||2466|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง||หัดใบ้ให้พูด}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 56||2475|ประชุมพงศาวดาร/ภาคที่ 56||เหตุการณ์เมืองเขมรตอนเสร็จสงครามไทยกับญวน|ประชุมพงศาวดาร ภาคที่ 56}}

===อ===

* {{ลปงย|จดหมายเหตุเก่า เรื่องฯ ทูตไทยไปนมัสการพระมาลัยเจดีย์เมืองหงสา/อธิบาย||2470|จดหมายเหตุเก่า เรื่องฯ ทูตไทยไปนมัสการพระมาลัยเจดีย์เมืองหงสา||อธิบาย|จดหมายเหตุเก่า เรื่อง พระเจ้าแผ่นดินกรุงศรีอยุธยาแต่งทูตไทยไปนมัสการพระมาลัยเจดีย์เมืองหงสา}}
* {{ลปงย|พระราชพงษาวดารกรุงเก่า ฉบับหลวงประเสริฐอักษรนิติ์/อธิบาย||2450|พระราชพงษาวดารกรุงเก่า ฉบับหลวงประเสริฐอักษรนิติ์||อธิบาย}}
* {{ลปง|อธิบายเครื่องบูชา||2471}} {{ลฟใน|อธิบายเครื่องบูชา - ดำรง - ๒๔๗๑.pdf|อธิบายเครื่องบูชา - ดำรง - ๒๔๗๓.pdf}}
* {{ลปง|อธิบายเบ็ดเตล็ดในเรื่องพงศาวดารสยาม||2469}} {{ลฟใน|อธิบายเบ็ดเตล็ดฯ พงศาวดารฯ - ดำรง - ๒๔๖๙.pdf}}
* {{ลปงย|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง/เรื่อง 1||2466|เรื่องความรู้เบ็ดเตล็ด 3 เรื่อง||อธิบายด้วยประโยชน์ของการเที่ยวเตร่}}
* {{ลปงย|วรรณกรรมต่างเรื่อง/นิราศเดือน||2505|วรรณกรรมต่างเรื่อง||อธิบายนิราศเดือน}}
* {{ลปงย|วรรณกรรมต่างเรื่อง/ระเด่นลันได||2505|วรรณกรรมต่างเรื่อง||อธิบายบทละคร เรื่อง ระเด่นลันได}}
* {{ลปง|อธิบายพระนามพระเจ้าแผ่นดินครั้งกรุงศรีอยุธยาเป็นราชธานี||2468}}
* {{ลปงย|กลอนเพลงยาว เรื่อง หม่อมเป็ดสวรรค์ และพระอาการประชวรของกรมหมื่นอัปสรสุดาเทพ/อธิบาย 2||2507|กลอนเพลงยาว เรื่อง หม่อมเป็ดสวรรค์ และพระอาการประชวรของกรมหมื่นอัปสรสุดาเทพ||อธิบายเพลงยาว เรื่อง พระอาการประชวรของกรมหมื่นอัปสรสุดาเทพ}}
* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 5/เรื่อง 2||2460|ประชุมพงศาวดาร/ภาคที่ 5||อธิบายรัชกาลครั้งกรุงเก่า|ประชุมพงษาวดาร ภาคที่ 5}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf}}
* {{ลปง|อธิบายระยะทางล่องน้ำพิง||2473}} {{ลฟใน|อธิบายล่องลำน้ำพิง_-_ดำรง_-_๒๔๗๓.pdf}}
* {{ลปง|อธิบายราชินิกุลบางช้าง||2471}} {{ลฟใน|อธิบายราชินิกุลบางช้าง_-_ดำรง_-_๒๔๗๑.pdf}}
* {{ลปงย|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 13/อธิบาย||2464|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 13||อธิบาย เรื่อง คำให้การสมณะทูตพม่า|ลัทธิธรรมเนียมต่าง ๆ ภาคที่ 13}}
* {{ลปง|อธิบาย เรื่อง เครื่องมะโหรีปี่พาทย์||2471}}
* {{ลปง|อธิบาย เรื่อง ธงไทย||2476}} {{ลฟใน|อธิบายเรื่องธงไทย_-_ดำรง_-_๒๔๗๖.pdf}}
* {{ลปงย|วรรณกรรมต่างเรื่อง/พระมะเหลเถไถ||2505|วรรณกรรมต่างเรื่อง||อธิบาย เรื่อง บทละครของคุณสุวรรณ}}
* {{ลปงย|นิราศท่าดินแดง/อธิบาย||2464|นิราศท่าดินแดง||อธิบาย เรื่อง พระราชนิพนธ์นิราศฯ ท่าดินแดง}}
* {{ลปง|อธิบาย เรื่อง สำเภาวัดยานนาวา||2471}}
* {{ลปง|อธิบายว่าด้วยยศเจ้า||2472}} {{ลฟใน|ยศเจ้า - ดำรง - ๒๔๗๒.pdf}}
* {{ลปง|อธิบายว่าด้วยหอพระสมุดวชิญาณแลพิพิธภัณฑสถานสำหรับพระนคร||2470}} {{ลฟใน|อธิบายหอฯ_วชิรญาณฯ_-_ดำรง_-_๒๔๗๐.pdf}}
* {{ลปงย|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 14/อธิบาย||2465|ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 14||อธิบายหนังสือลัทธิธรรมเนียมต่าง ๆ ภาคที่ 14|ลัทธิธรรมเนียมต่าง ๆ ภาคที่ 14}} {{ลฟใน|ลัทธิฯ (๑๔) - ๒๔๖๕.pdf}}

==งานที่เป็นบรรณาธิการ==

* {{ลปง|นิทานอีสป|พระยาเมธาธิบดี (สาตร สุทธเสถียร)|2499}}
* {{ลปง|ประชุมพงศาวดาร/ภาคที่ 53 (2473)||2473|แสดง=ประชุมพงศาวดาร ภาคที่ 53}}
* {{ลปง|ประชุมพงศาวดาร/ภาคที่ 53 (2476)||2476|แสดง=ประชุมพงศาวดาร ภาคที่ 53}}

==เอกสารทางการ==

* [[คำพิพากษาคดีพญาระกา]] (2453)
* [[ประกาศกระทรวงมหาดไทย ลงวันที่ 7 เมษายน ร.ศ. 116]] (2440)
* [[ประกาศเลื่อนกำหนดทำสารกรมธรรม์ทาษมณฑลตวันตกเฉียงเหนือ ลงวันที่ 24 พฤศจิกายน ร.ศ. 119]] (2443)
* [[ประกาศเลื่อนกำหนดวันทำสารกรมธรรม์ทาษมณฑลพายัพ ครั้งที่ 3 ลงวันที่ 4 ตุลาคม ร.ศ. 121]] (2445) {{ลฟใน|ประกาศเลื่อนกำหนดทำสารกรมธรรม์ (๑๒๑-๑๐-๐๔).pdf}}
* {{ลปงย|งานแปล:ร่างรัฐธรรมนูญ ฉบับพระยากัลยาณไมตรี/พระบันทึก||2469|งานแปล:ร่างรัฐธรรมนูญ ฉบับพระยากัลยาณไมตรี||งานแปล:พระบันทึก ลงวันที่ 1 สิงหาคม ค.ศ. 1926}}
* {{ลปง|เอกสารตรวจราชการเมืองนครไชยศรีฯ ร.ศ. 117||2511|แสดง=เอกสารตรวจราชการเมืองนครไชยศรี ของ สมเด็จพระเจ้าบรมวงศ์เธอ กรมพระยาดำรงราชานุภาพ เมื่อเดือนสิงหาคม ร.ศ. 117}} {{ลฟใน|เอกสารตรวจราชการนครชัยศรี - ดำรง - ๒๕๑๑.pdf}}

==งานที่เกี่ยวข้อง==

* {{ลปง|การดูงานดนตรีสากล|พระเจนดุริยางค์ (ปิติ วาทยะกร)|2480}} {{ลฟใน|ดูงาน - ปิติ วาทยะกร - ๒๔๘๐.pdf}}
* {{ลปง|แบบจัดการศึกษาหัวเมือง รัตนโกสินทรศก 117|พระเจ้าน้องยาเธอ กรมหมื่นวชิรญาณวโรรส|2441}}
* {{ลปง|ประกาศตั้งกรม ตั้งพระองค์เจ้าและเจ้าพระยา ลงวันที่ 8 พฤศจิกายน 2472|พระบาทสมเด็จพระปกเกล้าเจ้าอยู่หัว|2472}} {{ลฟนอก|http://www.ratchakitcha.soc.go.th/DATA/PDF/2472/A/174.PDF}}
* {{ลปง|ประกาศตั้งราชบัณฑิตย์สภา ลงวันที่ 19 เมษายน 2469|พระบาทสมเด็จพระปกเกล้าเจ้าอยู่หัว|2469|แสดง=ประกาศตั้งกรรมการบัณฑิตย์สภา ลงวันที่ 19 เมษายน 2469}}
* {{ลปง|ประกาศตั้งและปลดนายกราชบัณฑิตยสภา ลงวันที่ 28 กรกฎาคม 2475|พระบาทสมเด็จพระปกเกล้าเจ้าอยู่หัว|2475}}
* {{ลปง|ประกาศ เรื่องฯ ให้กรมพระดำรงราชานุภาพทรงหยุดพักรักษาพระองค์ฯ ลงวันที่ 7 มกราคม 2457|พระบาทสมเด็จพระมงกุฎเกล้าเจ้าอยู่หัว|2457}} {{ลฟนอก|http://www.ratchakitcha.soc.go.th/DATA/PDF/2457/A/492.PDF}}
* {{ลปง|พระราชดำรัสทรงตั้งอภิรัฐมนตรีสภา|พระบาทสมเด็จพระปกเกล้าเจ้าอยู่หัว|2468}}
* {{ลปง|พระราชพิธีพระราชทานรัฐธรรมนูญแห่งราชอาณาจักรสยาม พุทธศักราช 2475||2475}}
* {{ลปง|พระราชหัตถเลขา ร. 5 พระราชทานฯ พระองค์เจ้าดิศวรกุมารฯ|พระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัว|2511|แสดง=พระราชหัตถเลขา ร. 5 พระราชทานมายังนายพันตรี พระองค์เจ้าดิศวรกุมาร ราชองครักษ์}} {{ลฟใน|หัตถเลขา - จุลจอม - ๒๕๑๑.pdf}}
* {{ลปง|ระยะทางพระเจ้าน้องยาเธอ กรมหมื่นดำรงราชานุภาพ เสด็จไปตรวจราชการหัวเมืองฝ่ายเหนือ ร.ศ. 117||2441}} {{ลฟนอก|http://www.ratchakitcha.soc.go.th/DATA/PDF/2441/041/414.PDF|http://www.ratchakitcha.soc.go.th/DATA/PDF/2441/042/436.PDF|http://www.ratchakitcha.soc.go.th/DATA/PDF/2441/045/477.PDF}}


{{ลมท}}
{{การควบคุมรายการหลักฐาน}}

[[หมวดหมู่:ผู้สร้างสรรค์ที่เป็นชาวไทย]]
[[หมวดหมู่:พระราชวงศ์]]</text>
      <sha1>dvqtsc95qu8lbmlwnz5cvdz00wve2hi</sha1>
    </revision>
  </page>
  <page>
    <title>ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 5</title>
    <ns>0</ns>
    <id>36978</id>
    <revision>
      <id>189129</id>
      <parentid>189082</parentid>
      <timestamp>2022-08-07T13:00:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="976" xml:space="preserve">{{header
| title = [[../../|ประชุมพงษาวดาร]] [[../|ภาคที่ 5]]
| year = 2460
| author = 
| editor = 
| translator = 
| section = 5. พงษาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยู่ในศาลาลูกขุน
| contributor = 
| previous = [[../เรื่องที่ 4/]]
| next = 
| notes = 
| portal = ประเทศลาว
}}
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; from=&quot;245&quot; to=&quot;285&quot; fromsection=&quot;245-2&quot; /&gt;
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; include=&quot;287&quot; /&gt;
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; include=&quot;286&quot; /&gt;
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; from=&quot;288&quot; to=&quot;291&quot; /&gt;</text>
      <sha1>4ccuhzmwvz5d5hnapjf7gldeynm45tr</sha1>
    </revision>
    <revision>
      <id>189130</id>
      <parentid>189129</parentid>
      <timestamp>2022-08-07T13:01:41Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="604" xml:space="preserve">{{header
| title = [[../../|ประชุมพงษาวดาร]] [[../|ภาคที่ 5]]
| year = 2460
| author = 
| editor = 
| translator = 
| section = 5. พงษาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยู่ในศาลาลูกขุน
| contributor = 
| previous = [[../เรื่องที่ 4/]]
| next = 
| notes = 
| portal = ประเทศลาว
}}
&lt;pages index=&quot;ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf&quot; from=&quot;245&quot; to=&quot;291&quot; fromsection=&quot;245-2&quot; /&gt;</text>
      <sha1>jeme0oqjdk22kobv4zffvy71rdugp8d</sha1>
    </revision>
  </page>
  <page>
    <title>พงศาวดารโยนก</title>
    <ns>0</ns>
    <id>36981</id>
    <revision>
      <id>189148</id>
      <parentid>156062</parentid>
      <timestamp>2022-08-07T13:34:58Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="1422" xml:space="preserve">{{ฉบับ|author=พระยาประชากิจกรจักร์ (แช่ม บุนนาค)|portal=ภาคเหนือของไทย|notes=โรงพิมพ์กองลหุโทษ พิมพ์ครั้งแรกใน พ.ศ. 2450 ใช้ชื่อว่า ''เรื่องพงษาวดารโยนก'' ต่อมา พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ ทรงแก้ไขและเปลี่ยนชื่อเป็น ''พงษาวดารลาวเฉียง'' พิมพ์ครั้งแรกใน พ.ศ. 2460}}

* {{ลปงย|ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 4||2460|ประชุมพงศาวดาร/ภาคที่ 5||พงษาวดารลาวเฉียง|ประชุมพงษาวดาร ภาคที่ 5}} {{ลฟใน|ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf}}
* {{ลปง|พงศาวดารโยนก (2479)||2479||พงศาวดารโยนก}} {{ลฟใน|พงศาวดารโยนก - แช่ม บุนนาค - ๒๔๗๙.pdf}}

[[หมวดหมู่:งานที่ปีสร้างสรรค์ไม่แน่ชัด]]</text>
      <sha1>98lti7ifokveuou5yh5mq5ienfx6s8s</sha1>
    </revision>
  </page>
  <page>
    <title>ดัชนี:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf</title>
    <ns>252</ns>
    <id>36991</id>
    <revision>
      <id>189128</id>
      <parentid>188844</parentid>
      <timestamp>2022-08-07T12:58:21Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-index</model>
      <format>text/x-wiki</format>
      <text bytes="2576" xml:space="preserve">{{:MediaWiki:Proofreadpage_index_template
|ประเภท=book
|ชื่อ=[[ประชุมพงศาวดาร|ประชุมพงษาวดาร]]
|ภาษา=th
|เล่ม=[[ประชุมพงศาวดาร/ภาคที่ 5|ภาคที่ 5]]
|ผู้สร้างสรรค์=(1, 3, 4) {{ลผส|พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ}}&lt;br&gt;(2) {{ลผส|หลวงเจนจีนอักษร (สุดใจ ตัณฑากาศ)}}&lt;br&gt;(5) {{ลผส|พระยาประชากิจกรจักร์ (แช่ม บุนนาค)}}
|ผู้แปล=
|บรรณาธิการ=
|ผู้วาดภาพประกอบ=
|สถานศึกษา=
|ผู้เผยแพร่={{ลสย|โบราณคดีสโมสร}} รวบรวม; ม.ป.พ. พิมพ์; พิมพ์แจกในงานศพจางวางโท พระยารณไชยชาญยุทธ (ศุข โชติกะเสถียร) รว. มสม. ทจว. นช. วปร.3 สมุหเทศาภิบาลมณฑลนครสวรรค์ ปีมเสง นพศก พ.ศ. 2460
|สถานที่=พระนคร
|ปี=2460
|รหัส=
|ISBN=
|OCLC=
|LCCN=
|BNF_ARK=
|ARC=
|จากวารสาร=
|ที่มา=pdf
|ภาพ=1
|ความคืบหน้า=C
|การผสานหน้า=no
|วันที่ตรวจสอบเนื้อหาเสร็จสมบูรณ์=
|หน้า=&lt;pagelist
1 = -
2 = ก
3 = ข
4 = ค
5 = ฆ
6 = ง
7 = จ
8 = ฉ
9 = ช
10 = ซ
11 = ฌ
12 = ญ
13 = ด
14 = 1
286 = 274
287 = 273
288 = 275
1to291 = thai
/&gt;
{{ขาดหน้า|149|yes}}
{{ปตปตจ|[[:File:ประชุมพงศาวดาร (ภาค ๕) - ๒๕๐๖.pdf]]}}
|ชุดเล่ม={{ประชุมพงศาวดาร}}
|จำนวน=
|หมายเหตุ=# [[ประชุมพงศาวดาร/ภาคที่ 5/คำนำ|คำนำ]] (น. ก)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 1|จดหมายเหตุจีนว่าด้วยกรุงสยามแต่โบราณ]] (น. 1)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 2|อธิบายรัชกาลครั้งกรุงเก่า]] (น. 62)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 3|สังเขปรัชกาลครั้งกรุงเก่า]] (น. 77)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 4|พงษาวดารลาวเฉียง]] (น. 81)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 5|พงษาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยู่ในศาลาลูกขุน]] (น. 232)
|Width=
|Css=
|Header={{ก|{{{pagenum}}}}}
|Footer=
}}
[[หมวดหมู่:ดัชนีประชุมพงศาวดาร]]</text>
      <sha1>jw8yoz283ip7c7qihtbe7hqpd5asusw</sha1>
    </revision>
    <revision>
      <id>189133</id>
      <parentid>189128</parentid>
      <timestamp>2022-08-07T13:10:55Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-index</model>
      <format>text/x-wiki</format>
      <text bytes="2546" xml:space="preserve">{{:MediaWiki:Proofreadpage_index_template
|ประเภท=book
|ชื่อ=[[ประชุมพงศาวดาร|ประชุมพงษาวดาร]]
|ภาษา=th
|เล่ม=[[ประชุมพงศาวดาร/ภาคที่ 5|ภาคที่ 5]]
|ผู้สร้างสรรค์=(1, 3, 4) {{ลผส|พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ}}&lt;br&gt;(2) {{ลผส|หลวงเจนจีนอักษร (สุดใจ ตัณฑากาศ)}}&lt;br&gt;(5) {{ลผส|พระยาประชากิจกรจักร์ (แช่ม บุนนาค)}}
|ผู้แปล=
|บรรณาธิการ=
|ผู้วาดภาพประกอบ=
|สถานศึกษา=
|ผู้เผยแพร่={{ลสย|โบราณคดีสโมสร}} รวบรวม; ม.ป.พ. พิมพ์; พิมพ์แจกในงานศพจางวางโท พระยารณไชยชาญยุทธ (ศุข โชติกะเสถียร) รว. มสม. ทจว. นช. วปร.3 สมุหเทศาภิบาลมณฑลนครสวรรค์ ปีมเสง นพศก พ.ศ. 2460
|สถานที่=พระนคร
|ปี=2460
|รหัส=
|ISBN=
|OCLC=
|LCCN=
|BNF_ARK=
|ARC=
|จากวารสาร=
|ที่มา=pdf
|ภาพ=1
|ความคืบหน้า=C
|การผสานหน้า=no
|วันที่ตรวจสอบเนื้อหาเสร็จสมบูรณ์=
|หน้า=&lt;pagelist
1 = -
2 = ก
3 = ข
4 = ค
5 = ฆ
6 = ง
7 = จ
8 = ฉ
9 = ช
10 = ซ
11 = ฌ
12 = ญ
13 = ด
14 = 1
1to291 = thai
/&gt;
{{ขาดหน้า|149|yes}}
{{ปตปตจ|[[:File:ประชุมพงศาวดาร (ภาค ๕) - ๒๕๐๖.pdf]]}}
|ชุดเล่ม={{ประชุมพงศาวดาร}}
|จำนวน=
|หมายเหตุ=# [[ประชุมพงศาวดาร/ภาคที่ 5/คำนำ|คำนำ]] (น. ก)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 1|จดหมายเหตุจีนว่าด้วยกรุงสยามแต่โบราณ]] (น. 1)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 2|อธิบายรัชกาลครั้งกรุงเก่า]] (น. 62)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 3|สังเขปรัชกาลครั้งกรุงเก่า]] (น. 77)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 4|พงษาวดารลาวเฉียง]] (น. 81)
# [[ประชุมพงศาวดาร/ภาคที่ 5/เรื่องที่ 5|พงษาวดารเมืองหลวงพระบาง ตามฉบับที่มีอยู่ในศาลาลูกขุน]] (น. 232)
|Width=
|Css=
|Header={{ก|{{{pagenum}}}}}
|Footer=
}}
[[หมวดหมู่:ดัชนีประชุมพงศาวดาร]]</text>
      <sha1>luz2q1i9ebl4r2yun2u5u1gip8na3av</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/2</title>
    <ns>250</ns>
    <id>36993</id>
    <revision>
      <id>189131</id>
      <parentid>108036</parentid>
      <timestamp>2022-08-07T13:05:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2973" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;&lt;/noinclude&gt;{{ก|คำนำ|บ=font-size:140%}}

ด้วยท่านหุ่น โชติกเสถียร ต.จ. มาแจ้งความต่อกรรมการหอพระสมุดวชิรญาณว่า จะทำการปลงศพจางวางโท พระยารณไชยชาญยุทธ วรุตมราชภักดี พิริยพาหะ (ศุข โชติกเสถียร) รว. มสม. ทจว. นช. วปร.๓ สมุหเทศาภิบาลมณฑลนครสวรรค์ นายกองตรีเสือป่า ผู้เป็นสามี มีศรัทธาจะรับสร้างหนังสือในหอพระสมุดสำหรับพระนครเปนของแจกในงานศพเรื่อง ๑ ขอให้กรรมการช่วยเลือกเรื่องหนังสือให้ ข้าพเจ้าจึงได้เลือกเรื่องหนังสือประชุมพงษาวดาร ภาคที่ ๕ ซึ่งพิมพ์ในเล่มนี้ ให้ท่านหุ่นพิมพ์เปนของแจกในงานศพพระยารณไชยชาญยุทธ

หนังสือประชุมพงษาวดารเปนหนังสือเรื่องพงษาวดารเกร็ดต่าง ๆ ซึ่งมีแยกย้ายอยู่ที่โน่นบ้างที่นี่บ้าง รวบรวมมาพิมพ์ไว้ด้วยกัน เพื่อรักษาเรื่องพงษาวดารนั้น ๆ ไว้ แลให้บรรดาผู้ศึกษาโบราณคดีมีโอกาศพบเห็นสอบสวนได้สดวก ไม่มีกำหนดว่า กี่ภาคจะจบ ฤๅเรียบเรียงเปนลำดับอย่างไร แล้วแต่หอพระสมุดฯ หาเรื่องพงษาวดารมาได้พอจะรวบรวมพิมพ์เปนภาคได้ ถ้ามีผู้ศรัทธาจะสร้าง ก็พิมพ์ออกเปนภาคหนึ่ง ๆ เปนลำดับกันไป หนังสือประชุมพงษาวดารที่ได้พิมพ์แล้ว ๔ ภาคนั้น คือ

ประชุมพงษาวดาร ภาคที่ ๑ มี ๖ เรื่อง คือ

{{กม|ข2|๑}}หนังสือพงษาวดารเหนือ

{{กม|ข2|๒}}หนังสือพระราชพงษาวดาร ฉบับหลวงประเสริฐ
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>3xfmx5knacxfhtfn1eoq1riasw9n2ct</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/3</title>
    <ns>250</ns>
    <id>36994</id>
    <revision>
      <id>189132</id>
      <parentid>110152</parentid>
      <timestamp>2022-08-07T13:07:13Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2122" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ข}}&lt;/noinclude&gt;{{กม|ข2|๓}}หนังสือเรื่องครั้งศุโขไทยตามศิลาจาฤก

{{กม|ข2|๔}}พงษาวดารเขมร

{{กม|ข2|๕}}พงษาวดารพม่ารามัญ

{{กม|ข2|๖}}พงษาวดารล้านช้าง

ภาคที่ ๑ นี้ สมเด็จพระนางเจ้าสว่างวัฒนา สมเด็จพระมาตุฉา มีรับสั่งให้กรรมการหอพระสมุดวชิรญาณรวบรวมพิมพ์เมื่อทรงบำเพ็ญพระกุศลในงานศพหม่อมเจ้าดไนยวรนุช ท,จ. เมื่อ พ.ศ. ๒๔๕๗

ประชุมพงษาวดาร ภาคที่ ๒ มี ๕ เรื่อง คือ

{{กม|ข2|๑}}เรื่องตั้งเจ้าพระยานครศรีธรรมราช

{{กม|ข2|๒}}พงษาวดารเมืองถลาง

{{กม|ข2|๓}}พงษาวดารเมืองไทรบุรี

{{กม|ข2|๔}}พงษาวดารเมืองตรังกานู

{{กม|ข2|๕}}พงษาวดารเมืองกลันตัน

ภาคนี้ สมเด็จพระศรีพัชรินทราบรมราชินีนารถ พระบรมราชชนนีพันปีหลวง มีพระราชเสาวนีดำรัสสั่งให้พิมพ์พระราชทานในงานศพฟักทองราชินีกูลเมื่อ พ.ศ. ๒๔๕๗

ประชุมพงษาวดาร ภาคที่ ๓ มี ๓ เรื่อง คือ

{{กม|ข2|๑}}พงษาวดารเมืองปัตตานี

{{กม|ข2|๒}}พงษาวดารเมืองสงขลา

{{กม|ข2|๓}}พงษาวดารเชียงใหม่
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>ajhgjwrvolmidj6u18emly7oau58z9h</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/4</title>
    <ns>250</ns>
    <id>36995</id>
    <revision>
      <id>189134</id>
      <parentid>108040</parentid>
      <timestamp>2022-08-07T13:13:25Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2528" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|ค}}&lt;/noinclude&gt;ภาคที่ ๓ นี้ เจ้าพระยาอภัยราชามหายุติธรรมธรฯ พิมพ์แจกในงานศพหม่อมเจ้าอรชรในพระเจ้าบรมวงษ์เธอชั้น ๑ กรมหมื่นไกรสรวิชิต เมื่อ พ.ศ. ๒๔๕๗

ประชุมพงษาวดาร ภาคที่ ๔ มี ๓ เรื่อง คือ

{{กม|ข2|๑}}พระราชพงษาวดารความแต่งครั้งกรุงเก่า

{{กม|ข2|๒}}พงษาวดารเมืองลแวก

{{กม|ข2|๓}}พงษาวดารหัวเมืองมณฑลอิสาณ

ภาคที่ ๔ นี้ อำมาตย์เอก พระยาศรีสำรวจ (ชื่น ภัทรนาวิก) พิมพ์แจกในงานศพพัน ภัทรนาวิก ผู้มารดา เมื่อ พ.ศ. ๒๔๕๘

หนังสือประชุมพงษาวดาร ภาคที่ ๕ นี้นี ๔ เรื่อง คือ

{{กม|ข2|๑}}จดหมายเหตุจีนว่าด้วยกรุงสยามแต่โบราณ

{{กม|ข2|๒}}ศักราชรัชกาลครั้งกรุงศรีอยุทธยาตามที่สอบใหม่

{{กม|ข2|๓}}พงษาวดารลาวเฉียงของพระยาประชากิจกรจักร (แช่ม บุนนาค)

{{กม|ข2|๔}}พงษาวดารเมืองหลวงพระบาง

หนังสือทั้ง ๔ เรื่องที่รวมพิมพ์ในประชุมพงษาวดาร ภาคที่ ๕ นี้มีคุณวิเศษอย่างไร จะอธิบายไว้พอเปนเครื่องกำหนดของท่านผู้อ่าน

จดหมายเหตุจีนว่าด้วยสยามประเทศ ได้ตรวจสอบในหนังสือจีน มี ๕ เรื่อง คือ

{{กม|ข2|๑}}หนังสือฮ่วงเฉียวบุ๋นเหี่ยนทงเค้า

{{กม|ข2|๒}}หนังสือคิมเตี้ยซกทงจี่
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>jw6ikzulbeb5yte77xspu7mq6l44kcg</sha1>
    </revision>
    <revision>
      <id>189135</id>
      <parentid>189134</parentid>
      <timestamp>2022-08-07T13:13:52Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2528" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|ค}}&lt;/noinclude&gt;ภาคที่ ๓ นี้ เจ้าพระยาอภัยราชามหายุติธรรมธรฯ พิมพ์แจกในงานศพหม่อมเจ้าอรชรในพระเจ้าบรมวงษ์เธอชั้น ๑ กรมหมื่นไกรสรวิชิต เมื่อ พ.ศ. ๒๔๕๗

ประชุมพงษาวดาร ภาคที่ ๔ มี ๓ เรื่อง คือ

{{กม|ข2|๑}}พระราชพงษาวดารความแต่งครั้งกรุงเก่า

{{กม|ข2|๒}}พงษาวดารเมืองลแวก

{{กม|ข2|๓}}พงษาวดารหัวเมืองมณฑลอิสาณ

ภาคที่ ๔ นี้ อำมาตย์เอก พระยาศรีสำรวจ (ชื่น ภัทรนาวิก) พิมพ์แจกในงานศพพัน ภัทรนาวิก ผู้มารดา เมื่อ พ.ศ. ๒๔๕๘

หนังสือประชุมพงษาวดาร ภาคที่ ๕ นี้มี ๔ เรื่อง คือ

{{กม|ข2|๑}}จดหมายเหตุจีนว่าด้วยกรุงสยามแต่โบราณ

{{กม|ข2|๒}}ศักราชรัชกาลครั้งกรุงศรีอยุทธยาตามที่สอบใหม่

{{กม|ข2|๓}}พงษาวดารลาวเฉียงของพระยาประชากิจกรจักร (แช่ม บุนนาค)

{{กม|ข2|๔}}พงษาวดารเมืองหลวงพระบาง

หนังสือทั้ง ๔ เรื่องที่รวมพิมพ์ในประชุมพงษาวดาร ภาคที่ ๕ นี้มีคุณวิเศษอย่างไร จะอธิบายไว้พอเปนเครื่องกำหนดของท่านผู้อ่าน

จดหมายเหตุจีนว่าด้วยสยามประเทศ ได้ตรวจสอบในหนังสือจีน มี ๕ เรื่อง คือ

{{กม|ข2|๑}}หนังสือฮ่วงเฉียวบุ๋นเหี่ยนทงเค้า

{{กม|ข2|๒}}หนังสือคิมเตี้ยซกทงจี่
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>ief0k7ri0ikzau1sl9wy2wgns3x35ba</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/5</title>
    <ns>250</ns>
    <id>36996</id>
    <revision>
      <id>189136</id>
      <parentid>108138</parentid>
      <timestamp>2022-08-07T13:15:04Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3254" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ฆ}}&lt;/noinclude&gt;{{กม|ข2|๓}}หนังสือยี่จับสี่ซื้อ ตอนเหม็งซื้องั่วก๊กเลียดต้วน

{{กม|ข2|๔}}หนังสือคิมเตี้ยซกทงเตี้ยน

{{กม|ข2|๕}}หนังสือกึงตังทงจี่

จดหมายเหตุจีนเหล่านี้ หลวงเจนจีนอักษร (สุดใจ) พนักงานหอพระสมุดฯ ได้แปลเปนภาษาไทยเฉภาะตอนที่กล่าวด้วยสยามประเทศ เรียบเรียงทูลเกล้าฯ ถวายในพระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัวเมื่อปีระกา เอกศก พ.ศ. ๒๔๕๒ เจ้าพระยายมราชได้พิมพ์ช่วยในงานศพพระยารัษฎานุประดิษฐมหิศรภักดี (คอซิมบี๊ ณระนอง) สมุหเทศาภิบาลมณฑลภูเก็จ เปนครั้งแรกเมื่อปีฉลู เบญจศก พ.ศ. ๒๔๕๖ ผู้ที่ได้อ่านพากันชอบ ด้วยได้ความรู้เรื่องพงษาวดารตั้งแต่ครั้งสมเด็จพระร่วงศุโขไทยแลครั้งกรุงเก่าแปลก ๆ อิกหลายอย่าง แต่หนังสือเรื่องนี้ เมื่อพิมพ์ครั้งแรก ไปแจกไว้ตามหัวเมืองมาก เพราะทำศพพระยารัษฎานุประดิษฐที่เมืองระนอง ที่ในกรุงเทพฯ ไม่ใคร่จะมีใครได้อ่าน มีผู้มาสืบหาที่หอพระสมุดฯ อยู่เนือง ๆ ไม่ขาด อิกประการ ๑ เมื่อพิมพ์ครั้งแรกนั้น ยังไม่ได้สอบศักราชรัชกาลครั้งกรุงเก่าได้แน่นอน จดหมายเหตุจีนมักเรียกพระเจ้าแผ่นดินสยามแต่ว่า &quot;เสี้ยมหลอก๊กอ๋อง&quot; รู้ไม่ใคร่ได้ว่า ความที่กล่าวตรงไหนจะเปนในแผ่นดินไหนแน่ บัดนี้ ได้สอบศักราชรัชกาลครั้งกรุงเก่ารู้ได้เกือบจะไม่มีผิดแล้ว ข้าพเจ้าจึงได้บอกรัชกาล แลได้ทำคำอธิบายเพิ่มเติมลงไว้ในฉบับที่พิมพ์ในเล่มนี้ เชื่อว่า ทำให้&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>lr4ybv8y4xuprayoa2jjj63zhbdqirr</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/6</title>
    <ns>250</ns>
    <id>36998</id>
    <revision>
      <id>189137</id>
      <parentid>108060</parentid>
      <timestamp>2022-08-07T13:16:55Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3197" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|ง}}&lt;/noinclude&gt;ดีขึ้นกว่าที่พิมพ์ครั้งแรกเปนอันมาก ถึงผู้ที่มีฉบับพิมพ์ครั้งแรกอยู่แล้ว ก็คงจะพอใจอ่านฉบับนี้อิก

เรื่องศักราชรัชกาลครั้งกรุงเก่านั้นเปนของที่รู้กันอยู่ในผู้ศึกษาโบราณคดีว่า ศักราชรัชกาลครั้งกรุงเก่าที่ลงไว้ในหนังสือพระราชพงษาวดาร ฉบับพิมพ์ ๒ เล่มก็ดี ฉบับพระราชหัดถเลขาก็ดี ผิดมากบ้างน้อยบ้างเกือบทุกรัชกาล แต่ยังไม่มีหลักฐานที่จะสอบสวนได้ตลอด จนหอพระสมุดฯ ได้หนังสือพระราชพงษาวดารซึ่งเรียกว่า &quot;ฉบับหลวงประเสริฐ&quot; อันเปนตัวต้นหนังสือพระราชพงษาวดารกรุงเก่าที่แต่งครั้งแรกเมื่อในแผ่นดินสมเด็จพระนารายน์มหาราช ศักราชในหนังสือฉบับหลวงประเสริฐนี้ฉบับเดียวที่สอบได้ถูกต้องตรงกับจดหมายเหตุอื่น ๆ ที่ได้พบ มีปูมโหรเปนต้น เชื่อได้ว่า ศักราชแม่นยำกว่าฉบับอื่น ๆ แต่หนังสือพระราชพงษาวดาร ฉบับหลวงประเสริฐ หมดความอยู่เพียงสิ้นแผ่นดินสมเด็จพระนเรศวรมหาราช ข้าพเจ้าจึงค้นหาจดหมายเหตุโบราณต่าง ๆ สอบศักราชรัชกาลครั้งกรุงเก่าต่อลงมาจนตลอดทุกรัชกาล พระยาโบราณราชธานินทร์ (พร เดชะคุปต์) อุปราชมณฑลกรุงเก่า ได้เห็นหนังสือนี้ แนะนำว่า ควรจะพิมพ์ให้ปรากฎ จะได้เปนประโยชน์แก่ผู้ที่สอบจดหมายเก่าต่าง ๆ ได้อาไศรยเปนหลักสำหรับสอบ ด้วยเหตุนี้ ข้าพเจ้าจึงพิมพ์ศักราชรัชกาลครั้งกรุงเก่าลงไว้เปนเรื่องที่ ๒ ในเล่มนี้
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>mfcg5zx4oinz751qwg2ntoa6kxxupqq</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/7</title>
    <ns>250</ns>
    <id>36999</id>
    <revision>
      <id>189138</id>
      <parentid>108044</parentid>
      <timestamp>2022-08-07T13:22:08Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3038" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|จ}}&lt;/noinclude&gt;พงษาวดารลาวเฉียงนั้น พระยาประชากิจกรจักร (แช่ม บุนนาค) แต่งส่งลงพิมพ์หนังสือวชิรญาณไว้เมื่อปีกุญ พ.ศ. ๒๔๔๒ ก่อนแต่งหนังสือตำนานโยนก หนังสือเรื่องนี้แต่งดีน่าอ่าน แต่พิมพ์ในหนังสือวชิรญาณอยู่แยกย้ายกันในหลายเล่ม สมควรจะรวบรวมมาพิมพ์ไว้ในที่อันเดียวกัน จะได้เปนอนุสาวรีปรีชาญาณของพระยาประชากิจกรจักร ข้าพเจ้าจึงได้เอาพิมพ์ไว้เปนเรื่องที่ ๓ หนังสือเรื่องนี้ตามต้นฉบับที่พิมพ์ในหนังสือวชิรญาณใช้ตัวอักษรแลภาษาอังกฤษมีอยู่หลายแห่ง เห็นลำบากแก่การพิมพ์ ไม่จำเปนแท้แก่เนื้อความ ข้าพเจ้าจึงตัดออกเสียบ้าง ส่วนคำภาษาอังกฤษแห่งใดที่มีคำไทยใช้แทน ข้าพเจ้าได้เปลี่ยนเปนคำไทยให้เข้าใจง่ายขึ้นบ่าง นอกนั้นคงตามต้นฉบับเดิม แต่ควรจะบอกไว้แก่ท่านผู้อ่านอย่าง ๑ ว่า ธรรมดาอธิบายโบราณคดีจำต้องใช้ความวินิจฉัย คือ ความนึกเดา ของผู้อธิบาย เปนธรรมดาการอธิบายโบราณคดี เพราะฉนั้น วินิจฉัยโบราณคดี ไม่ว่าวินิจฉัยของผู้ใด ย่อมมีผิดบ้างถูกบ้าง ผู้ศึกษาโบราณคดีด้วยกันเห็นชอบด้วยบ้าง เห็นแตกต่างบ้าง วินิจฉัยของพระยาประชากิจกรจักรที่ปรากฎในหนังสือพงษาวดารลาวเฉียงเล่มนี้ ท่านผู้อ่านควรเข้าใจว่า เปนความเห็นของพระยาประชากิจกรจักร มิใช่เปนความเห็นของผู้อื่นทั่วไป
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>4t3ptuoj8msp5ck67qutr75w2y88hir</sha1>
    </revision>
    <revision>
      <id>189139</id>
      <parentid>189138</parentid>
      <timestamp>2022-08-07T13:22:29Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3056" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|จ}}&lt;/noinclude&gt;เรื่องพงษาวดารลาวเฉียงนั้น พระยาประชากิจกรจักร (แช่ม บุนนาค) แต่งส่งลงพิมพ์หนังสือวชิรญาณไว้เมื่อปีกุญ พ.ศ. ๒๔๔๒ ก่อนแต่งหนังสือตำนานโยนก หนังสือเรื่องนี้แต่งดีน่าอ่าน แต่พิมพ์ในหนังสือวชิรญาณอยู่แยกย้ายกันในหลายเล่ม สมควรจะรวบรวมมาพิมพ์ไว้ในที่อันเดียวกัน จะได้เปนอนุสาวรีปรีชาญาณของพระยาประชากิจกรจักร ข้าพเจ้าจึงได้เอาพิมพ์ไว้เปนเรื่องที่ ๓ หนังสือเรื่องนี้ตามต้นฉบับที่พิมพ์ในหนังสือวชิรญาณใช้ตัวอักษรแลภาษาอังกฤษมีอยู่หลายแห่ง เห็นลำบากแก่การพิมพ์ ไม่จำเปนแท้แก่เนื้อความ ข้าพเจ้าจึงตัดออกเสียบ้าง ส่วนคำภาษาอังกฤษแห่งใดที่มีคำไทยใช้แทน ข้าพเจ้าได้เปลี่ยนเปนคำไทยให้เข้าใจง่ายขึ้นบ่าง นอกนั้นคงตามต้นฉบับเดิม แต่ควรจะบอกไว้แก่ท่านผู้อ่านอย่าง ๑ ว่า ธรรมดาอธิบายโบราณคดีจำต้องใช้ความวินิจฉัย คือ ความนึกเดา ของผู้อธิบาย เปนธรรมดาการอธิบายโบราณคดี เพราะฉนั้น วินิจฉัยโบราณคดี ไม่ว่าวินิจฉัยของผู้ใด ย่อมมีผิดบ้างถูกบ้าง ผู้ศึกษาโบราณคดีด้วยกันเห็นชอบด้วยบ้าง เห็นแตกต่างบ้าง วินิจฉัยของพระยาประชากิจกรจักรที่ปรากฎในหนังสือพงษาวดารลาวเฉียงเล่มนี้ ท่านผู้อ่านควรเข้าใจว่า เปนความเห็นของพระยาประชากิจกรจักร มิใช่เปนความเห็นของผู้อื่นทั่วไป
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>q5qeq0jaz9f23z6y46h5iq58aqpbd57</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/8</title>
    <ns>250</ns>
    <id>37000</id>
    <revision>
      <id>189140</id>
      <parentid>108046</parentid>
      <timestamp>2022-08-07T13:23:08Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3415" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ฉ}}&lt;/noinclude&gt;เรื่องพงษาวดารเมืองหลวงพระบางนั้น ต้นฉบับมีอยู่ในกระทรวงมหาดไทย สังเกตตามสำนวนแลเนื้อเรื่อง เข้าใจว่า มีรับสั่งให้เรียบเรียงทูลเกล้าฯ ถวายเมื่อในรัชกาลที่ ๕ หนังสือเรื่องนี้ได้ให้พิมพ์ไว้ในหนังสือเทศาภิบาลครั้ง ๑ เพื่อรักษาเรื่อง เห็นควรจะรวบรวมมาพิมพ์ไว้ในหนังสือประชุมพงษาวดาร ข้าพเจ้าจึงจัดไว้ในเรื่องที่ ๔

ข้าพเจ้าอยากจะกล่าวต่อไปถึงเรื่องหนังสือประชุมพงษาวดารสักหน่อย ด้วยยังไม่ทราบว่า จะเปนแก่ท่านผู้อื่นเหมือนกับเปนแก่ตัวข้าพเจ้าฤๅไม่ ข้าพเจ้าเก็บหนังสือเรื่องนี้เรียบเรียงไว้ในตู้ข้างโต๊ะเขียนหนังสือ ในเวลาแต่งหนังสือเรื่องราวในโบราณคดี ข้าพเจ้าต้องหยิบหนังสือประชุมพงษาวดารมาอาไศรยสอบสวนอยู่เสมอไม่ใคร่ขาด จนรู้สึกว่า หนังสือพวกนี้ช่างมีประโยชน์เสียจริง ๆ ถ้าหากไม่มีหนังสือประชุมพงษาวดารไว้ให้หยิบมาตรวจตราได้ง่าย ๆ การแต่งหนังสือเรื่องโบราณคดีจะช้าแลลำบากแก่ผู้แต่งอิกมิใช่น้อย ถ้าความรู้สึกเช่นนี้มีอยู่แก่ท่านผู้อื่นเหมือนกับตัวข้าพเจ้าไซ้ ขอชักชวนให้ช่วยกันอนุโมทนากุศลของท่านผู้ที่ได้พิมพ์หนังสือประชุมพงษาวดารให้เปนประโยชน์ดังกล่าวมา ถึงหนังสือเรื่องอื่นที่พิมพ์แจกในการกุศลในสมัยนี้ที่ได้เปนประโยชน์แลเปนที่อาไศรยปฤกษาเวลาแต่งหนังสือก็ยังมีอิกหลายเรื่อง ท่านผู้ที่ได้สร้างหนังสือเหล่านั้นก็ควรได้รับอนุโมทนาในกุศลจริยาอย่างเดียวกัน
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>pm5tawzcxeaj8f8y2m8l613i2m5h3k8</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/9</title>
    <ns>250</ns>
    <id>37001</id>
    <revision>
      <id>189141</id>
      <parentid>108048</parentid>
      <timestamp>2022-08-07T13:23:56Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3267" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ช}}&lt;/noinclude&gt;หนังสือเล่มนี้พิมพ์แจกในงานศพของพระยารณไชยชาญยุทธ (ศุข โชติกเสถียร) ข้าพเจ้าคุ้นเคยชอบพอพระยารณไชยชาญยุทธมาตั้งแต่ยังเปนนักเรียน จนได้มารับราชการร่วมกระทรวงราชการอันเดียวกัน ได้รักชอบกันในฉันทมิตรมาอิกช้านาน จนกระทั่งพระยารณไชยชาญยุทธถึงอนิจจกรรม นับในผู้มีคุณูประการข้าพเจ้าผู้ ๑ เจ้าภาพมีประสงค์จะให้ข้าพเจ้าแต่งประวัติของพระยารณไชยชาญยุทธพิมพ์ไว้ในท้ายคำนำนี้ ก็ถูกใจ ด้วยเปนโอกาศจะได้กระทำปฏิการกิจแม้เล็กน้อย ทั้งตัวข้าพเจ้าได้ร่วมราชการเกี่ยวข้องกับพระยารณไชยฯ มาก็ช้านาน พอจะแต่งประวัติด้วยความรู้เห็นของตนเองได้โดยมาก

{{ก|ประวัติพระยารณไชยชาญยุทธ|บ=font-size:120%}}

{{สต|7em}}

พระยารณไชยชาญยุทธ วรุตมราชภักดี พิริยพาหะ (ศุข โชติกเสถียร) เกิดเมื่อเดือนพฤศจิกายน ปีมแม ตรีศก จุลศักราช ๑๒๓๓ พ.ศ. ๒๔๑๔ เปนบุตรเจ้าหมื่นเสมอใจราช (จู) ๆ เปนบุตรพระยาโชดึกราชเศรษฐี (เถียน) ผู้ต้นสกุล โชติกเสถียร

เมื่อครั้งพระยาโชดึกฯ เถียน ยังไม่ได้ทำราชการ ทั้งตัวพระยาโชดึกฯ แลท่านสุ่น ผู้ภรรยา ได้ถวายตัวเปนข้าหลวงอยู่ในสมเด็จพระเทพศิรินทราบรมราชินี เพราะฉนั้น สกุลโชติกเสถียรจึงเปนสกุลข้าหลวงเดิมในพระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัวทุกชั้นมา พระยาโชดึกฯ ได้ถวายบรรดาบุตรเปนมหาดเล็กในพระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัวตั้งแต่ยังไม่ได้เสวยราชย์ ส่วน&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>ezmabvb8voa3hcspiv2yln6js7riugy</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/10</title>
    <ns>250</ns>
    <id>37002</id>
    <revision>
      <id>189142</id>
      <parentid>108050</parentid>
      <timestamp>2022-08-07T13:24:34Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3460" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ซ}}&lt;/noinclude&gt;เจ้าหมื่นเสมอใจราช (จู) บิดาของพระยารณไชยชาญยุทธนี้ ทรงใช้สอยสนิทติดพระองค์มาแต่ยังเสด็จประทับอยู่พระตำหนักสวนกุหลาบ เมื่อเสด็จเถลิงถวัลยราชสมบัติ โปรดให้รับราชการอยู่ในกรมมหาดเล็ก ทรงใช้สอยติดพระองค์อยู่อย่างเดิม ได้รับพระราชทานสัญญาบัตรเปนขุนสมุทโคจร แล้วเลื่อนเปนนายชิดหุ้มแพร เปนนายจ่ายง เปนหลวงนายสิทธิ แล้วเปนเจ้าหมื่นเสมอใจราช แต่ถึงแก่กรรมเสียในที่นั้น ไม่ทันที่จะได้รับพระราชทานยศบันดาศักดิยิ่งขึ้นไป เจ้าหมื่นเสมอใจราช (จู) แต่งงานกับถมยา ธิดาพระยาโชดึกฯ (ฟัก) มีบุตรธิดาหลายคน พระยารณไชยชาญยุทธนี้เปนบุตรใหญ่ ได้ถวายตัวเปนมหาดเล็กแต่ยังเด็กตามประเพณีผู้ที่อยู่ในสกุลข้าหลวงเดิม แล้วไปเรียนอยู่ในโรงเรียนวัดบพิตรภิมุขจนสอบไล่ได้ประกาศนียบัตรประโยค ๑ เมื่อบิดาถึงแก่กรรมแล้ว ทรงพระกรุณาโปรดให้พระยารณไชยชาญยุทธเปนพระพี่เลี้ยงพระบาทสมเด็จพระเจ้าอยู่หัวในรัชกาลปัจจุบันนี้ตั้งแต่อายุพระยารณไชยฯ ได้ ๑๒ ปี ต่อมาเมื่อปีขาล พ.ศ. ๒๔๓๓ พระราชทานสัญญาบัตรเปนนายบำเรอบรมบาท ปีมะโรง พ.ศ. ๒๔๓๕ ได้เลื่อนเปนนายกวดหุ้มแพรมหาดเล็กต้นเชือก ปีมะเสง พ.ศ. ๒๔๓๖ เลื่อนเปนนายจ่ายง

เมื่อจัดหัวเมืองเปนมณฑลเทศาภิบาล จะจัตั้งมณฑลนครไชยศรี ตำแหน่งที่ผู้ว่าราชการจังหวัดสมุทสาครว่าง จะหาตัวผู้ซึ่งสมควรเปนผู้ว่าราชการจังหวัดจัดการปกครองตามแบบที่ตั้งใหม่ ทรงพระราชดำริห์ว่า นายจ่ายงหลักแหลมอยู่คน ๑ ในราชการ&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>oju22z36v46l5q61vwz1zchuy0j9duf</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/11</title>
    <ns>250</ns>
    <id>37003</id>
    <revision>
      <id>189143</id>
      <parentid>108052</parentid>
      <timestamp>2022-08-07T13:25:52Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3126" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ฌ}}&lt;/noinclude&gt;ชั้นหนุ่ม จึงพระราชทานสัญญาบัตรตั้งเปนพระสมุทสาครานุรักษ์ออกไปเปนผู้ว่าราชการจังหวัดสมุทสาครเมื่อปีระกา พ.ศ. ๒๔๔๐ ออกไปอยู่ไม่ช้าก็ปรากฎคุณวุฒิสำคัญของพระยารณไชยฯ อย่าง ๑ คือ ที่สามารถอาจจะทำให้กรมการตลอดจนราษฎรมีความนิยมนับถือทั่วไป คุณวุฒิอันนี้เปนเหตุอย่างสำคัญที่พระยารณไชยฯ ทำการงานสำเร็จได้ผลดี มีความชอบมาแต่ไปว่าราชการจังหวัดสมุทสาครครั้งนั้น แลในที่อื่น ๆ ซึ่งพระยารณไชยฯ ได้รับราชการต่อมาจนตลอดอายุ พระยารณไชยฯ ว่าราชการจังหวัดสมุทสาครอยู่ ๔ ปี ปรากฎว่า คุณวุฒิควรจะรับราชการในตำแหน่งสำคัญกว่านั้นได้ จึงทรงพระกรุณาโปรดพระราชทานสัญญาบัตรเลื่อนเปนพระยาศิริไชยบุรินทร์ย้ายมารับราชการในตำแหน่งปลัดมณฑลซึ่งมีน่าที่ว่าราชการจังหวัดนครปฐม มณฑลนครไชยศรี เมื่อปีฉลู พ.ศ. ๒๔๔๔ รับราชการในตำแหน่งนี้อยู่จนตลอดรัชกาลที่ ๕

ถึงรัชกาลปัจจุบันนี้ ในปีแรกเมื่อ พ.ศ. ๒๔๕๓ ตำแหน่งสมุหเทศาภิบาลมณฑลนครสวรรค์ว่าง จึงทรงพระกรุณาโปรดเกล้าฯ ให้เปนสมุหเทศาภิบาลมณฑลนครสวรรค์ แล้วพระราชทานสัญญาบัตรเลื่อนขึ้นเปนพระยารณไชยชาญยุทธ วรุตมราชภักดี พิริยพาหะ ถือศักดินา ๑๐๐๐๐ พระราชทานพานทองเปนเกียรติยศ รับราชการในตำแหน่งนั้นต่อมาจนตลอดอายุ

มีเรื่องซึ่งควรจะกล่าวเปนพิเศษให้ปรากฎในประวัติของ&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>nj3xdyf02vuxi4tejcw106o0fvcw433</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/12</title>
    <ns>250</ns>
    <id>37004</id>
    <revision>
      <id>189144</id>
      <parentid>108054</parentid>
      <timestamp>2022-08-07T13:26:36Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3238" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ญ}}&lt;/noinclude&gt;พระยารณไชยชาญยุทธอย่าง ๑ ด้วยพระยารณไชยชาญยุทธได้เปนพระพี่เลี้ยง เปนข้าหลวงเดิม ในพระบาทสมเด็จพระเจ้าอยู่หัวในรัชกาลปัจจุบันนี้ดังกล่าวมาแล้ว พอเสด็จเถลิงถวัลยราชสมบัติ ก็ประจวบตำแหน่งสมุหเทศาภิบาลมณฑลนครสวรรค์ว่าง ได้เปนตำแหน่งสมุหเทศาภิบาลขึ้นไปอยู่มณฑลนครสวรรค์ พอไปถึงในหมู่นั้นเอง ก็ได้พระแสงศรกำลังรามมาทูลเกล้าทูลกระหม่อมถวายเปนศิริมงคล แลต่อมาไม่อิกกี่เดือน ก็ได้พระยาช้างเผือก คือ พระเสวตรวชิรพาหะ มาถวายเพิ่มภูลพระบารมีติดต่อกันไป ของที่เกิดชูพระเกียรติยศทั้งนี้ล้วนได้มาแต่มณฑลนครสวรรค์ในเวลาแรกพระยารณไชยชาญยุทธขึ้นไปเปนสมุหเทศาภิบาลทั้ง ๒ อย่าง จึงเห็นเปนอัศจรรย์

พระยารณไชยชาญยุทธได้เคยรับราชการจรเปนพิเศษหลายครั้งหลายอย่าง ครั้งแรกตั้งแต่ยังเปนนายจ่ายงมหาดเล็ก ก็ได้เปนข้าหลวงไปตรวจราชการทางมณฑลปราจิณถึงมณฑลบุรพาเมื่อปีมะแม พ.ศ. ๒๔๓๘ คราว ๑ นอกจากนั้น ก็ล้วนในราชการที่เกี่ยวข้องด้วยปกครองหัวเมืองตามน่าที่ ซึ่งไม่จำต้องยกมาพรรณา

พระยารณไชยชาญยุทธได้รับพระราชทานบำเหน็จรางวัลหลายครั้งตั้งแต่ในรัชกาลที่ ๕ เปนต้นมา เครื่องราชอิศริยาภรณ์ที่ได้รับพระราชทานเปนอย่างสูงในเวลาเมื่อถึงอนิจกรรม คือ

รัตนวราภรณ์

มหาสุราภรณ์มงกุฎสยามชั้นที่ ๑

ทุติยจุลจอมเกล้าวิเศษ

นิภาภรณ์ช้างเผือกชั้นที่ ๓
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>jepniuh62hthjvqwxg29rhomhjqva6h</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/13</title>
    <ns>250</ns>
    <id>37005</id>
    <revision>
      <id>189145</id>
      <parentid>108056</parentid>
      <timestamp>2022-08-07T13:27:46Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2436" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|ด}}&lt;/noinclude&gt;รัตนาภรณ์ ว.ป.ร. ชั้นที่ ๓

เข็มพระชนมายุสมมงคลรัชกาลที่ ๕

เข็ม ว.ม. ชั้นที่ ๑ พระราชทานแต่ในรัชกาลที่ ๕

เข็ม ว.ป.ร. ชั้นที่ ๑

นอกจากนี้ ยังได้รับพระราชทานเหรียญที่รฦกในงานพระราชพิธีต่าง ๆ ตามบันดาศักดิ

พระยารณไชยชาญยุทธได้แต่งงานกับท่านหุ่น มีบุตรธิดาด้วยกัน คือ

{{กม|ข2|๑}}ธิดาชื่อ สร้อย เปนภรรยาพระชวกิจบรรหา (เลื่อน ณป้อมเพชร)

{{กม|ข2|๒}}บุตรชื่อ นายส่าน ถวายตัวเปนมหาดเล็ก ทรงพระกรุณาโปรดเกล้าฯ ให้ไปเรียนวิชาอยู่เมืองอังกฤษในเวลานี้

{{กม|ข2|๓}}นายโสตถิ์ คนเล็ก ยังเรียนหนังสืออยู่ในโรงเรียน

พระยารณไชยชายยุทธถึงอนิจกรรมเมื่อวันที่ ๒๖ ธันวาคม พ.ศ. ๒๔๕๙ คำนวณอายุได้ ๔๕ ปี

ข้าพเจ้าขออนุโมทนาในกุศลราษีของท่านหุ่นแลบุตรธิดาซึ่งได้บำเพ็ญเปนปฏิการสนองคุณพระยารณไชยชาญยุทธด้วยความกตัญญูกตเวที แลเชื่อว่า ท่านผู้ที่ได้อ่านหนังสือนี้จะพอใจแลอนุโมทนาทั่วไป

{{กข|[[File:Signature of Prince Damrong.svg|170px|ลายมือชื่อของกรมพระยาดำรงราชานุภาพ]]&lt;br&gt;หอพระสมุดวชิรญาณ&lt;br&gt;วันที่ ๗ เมษายน พระพุทธศักราช ๒๔๖๐|center}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>qd3vhqkimu2ob0ovyudces7yraoxtyd</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/14</title>
    <ns>250</ns>
    <id>37006</id>
    <revision>
      <id>189155</id>
      <parentid>108062</parentid>
      <timestamp>2022-08-07T13:43:01Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3208" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;&lt;/noinclude&gt;{{ลห|ร1|อธิบายเบื้องต้น}}

{{สกอ|sp|20|sp|10|d|6|sp|10|d|10|sp|10|d|6|sp|20|sp|10}}

หนังสือเรื่องทางพระราชไมตรีระหว่างกรุงจีนกับกรุงสยามนี้ หลวงเจนจีนอักษร (สุดใจ) พนักงานหอพระสมุดวชิรญาณ แปลถวายในพระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัว แปลจากหนังสือจีน ๓ เรื่อง คือ หนังสือคิมเตี้ยซกทงจี่ เรื่อง ๑ หนังสือหวงเฉียวบุ๋นเหี่ยนทงเค้า เรื่อง ๑ หนังสือยี่จับสี่ซื้อ ตอนเหม็งซื้องั่วก๊กเลี่ยต้วน เรื่อง ๑ เปนจดหมายเหตุกล่าวถึงพระราชไมตรีที่กรุงสยามได้มีมากับกรุงจีนตั้งแต่ครั้งสมเด็จพระร่วงตั้งราชธานีอยู่ที่นครศุโขไทยตลอดเวลากรุงศรีอยุทธยาเปนราชธานีลงมาจนครั้งกรุงธนบุรี หนังสือจีนทั้ง ๓ เรื่องที่ได้กล่าวมาแล้วเปนหนังสือหลวงซึ่งพระเจ้ากรุงจีนราชวงษ์ไต้เชง แผ่นดินเขียนหลง ให้กรรมการข้าราชการตรวจจดหมายเหตุของเก่าในเมืองจีนมาเรียบเรียง (ตรงสมัยเมื่อครั้งกรุงธนบุรี) ว่าด้วยเมืองต่างประเทศที่เคยมีไมตรีมากับกรุงจีน หนังสือเหล่านี้จึงมีเรื่องเมืองไทยด้วย

ได้อ่านตรวจดูเรื่องที่แปลนี้ เห็นว่า จดหมายเหตุจีนมีหลักฐานหลายอย่างควรเปนเรื่องประกอบพงษาวดารของเมืองไทยได้เรื่อง ๑ แต่ผู้อ่านจำต้องอ่านด้วยไม่ลืมความจริง ๓ ข้อ

ข้อที่{{ชว|1em}}๑{{ชว|1em}}คือ ต้องไม่ลืมว่า เมื่อจีนมีอำนาจแผ่อาณาเขตรออกมาถึงเมืองต่างประเทศทางตวันตก เช่น ในครั้งพระเจ้ากรุงจีนวงษ์หงวน&lt;noinclude&gt;{{ก|๑}}&lt;/noinclude&gt;</text>
      <sha1>odeejx3h1nxel42yticb1ip97n7grci</sha1>
    </revision>
    <revision>
      <id>189156</id>
      <parentid>189155</parentid>
      <timestamp>2022-08-07T13:43:12Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3212" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;&lt;/noinclude&gt;{{ลห|ร1|อธิบายเบื้องต้น|140}}

{{สกอ|sp|20|sp|10|d|6|sp|10|d|10|sp|10|d|6|sp|20|sp|10}}

หนังสือเรื่องทางพระราชไมตรีระหว่างกรุงจีนกับกรุงสยามนี้ หลวงเจนจีนอักษร (สุดใจ) พนักงานหอพระสมุดวชิรญาณ แปลถวายในพระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัว แปลจากหนังสือจีน ๓ เรื่อง คือ หนังสือคิมเตี้ยซกทงจี่ เรื่อง ๑ หนังสือหวงเฉียวบุ๋นเหี่ยนทงเค้า เรื่อง ๑ หนังสือยี่จับสี่ซื้อ ตอนเหม็งซื้องั่วก๊กเลี่ยต้วน เรื่อง ๑ เปนจดหมายเหตุกล่าวถึงพระราชไมตรีที่กรุงสยามได้มีมากับกรุงจีนตั้งแต่ครั้งสมเด็จพระร่วงตั้งราชธานีอยู่ที่นครศุโขไทยตลอดเวลากรุงศรีอยุทธยาเปนราชธานีลงมาจนครั้งกรุงธนบุรี หนังสือจีนทั้ง ๓ เรื่องที่ได้กล่าวมาแล้วเปนหนังสือหลวงซึ่งพระเจ้ากรุงจีนราชวงษ์ไต้เชง แผ่นดินเขียนหลง ให้กรรมการข้าราชการตรวจจดหมายเหตุของเก่าในเมืองจีนมาเรียบเรียง (ตรงสมัยเมื่อครั้งกรุงธนบุรี) ว่าด้วยเมืองต่างประเทศที่เคยมีไมตรีมากับกรุงจีน หนังสือเหล่านี้จึงมีเรื่องเมืองไทยด้วย

ได้อ่านตรวจดูเรื่องที่แปลนี้ เห็นว่า จดหมายเหตุจีนมีหลักฐานหลายอย่างควรเปนเรื่องประกอบพงษาวดารของเมืองไทยได้เรื่อง ๑ แต่ผู้อ่านจำต้องอ่านด้วยไม่ลืมความจริง ๓ ข้อ

ข้อที่{{ชว|1em}}๑{{ชว|1em}}คือ ต้องไม่ลืมว่า เมื่อจีนมีอำนาจแผ่อาณาเขตรออกมาถึงเมืองต่างประเทศทางตวันตก เช่น ในครั้งพระเจ้ากรุงจีนวงษ์หงวน&lt;noinclude&gt;{{ก|๑}}&lt;/noinclude&gt;</text>
      <sha1>ac2dlq45i8xovpeda70yi51c0kg4ye7</sha1>
    </revision>
    <revision>
      <id>189161</id>
      <parentid>189156</parentid>
      <timestamp>2022-08-07T13:48:00Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3164" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;&lt;/noinclude&gt;{{ลห|ร1|อธิบายเบื้องต้น|140}}

{{สต|7em}}

หนังสือเรื่องทางพระราชไมตรีระหว่างกรุงจีนกับกรุงสยามนี้ หลวงเจนจีนอักษร (สุดใจ) พนักงานหอพระสมุดวชิรญาณ แปลถวายในพระบาทสมเด็จพระจุลจอมเกล้าเจ้าอยู่หัว แปลจากหนังสือจีน ๓ เรื่อง คือ หนังสือคิมเตี้ยซกทงจี่ เรื่อง ๑ หนังสือหวงเฉียวบุ๋นเหี่ยนทงเค้า เรื่อง ๑ หนังสือยี่จับสี่ซื้อ ตอนเหม็งซื้องั่วก๊กเลี่ยต้วน เรื่อง ๑ เปนจดหมายเหตุกล่าวถึงพระราชไมตรีที่กรุงสยามได้มีมากับกรุงจีนตั้งแต่ครั้งสมเด็จพระร่วงตั้งราชธานีอยู่ที่นครศุโขไทยตลอดเวลากรุงศรีอยุทธยาเปนราชธานีลงมาจนครั้งกรุงธนบุรี หนังสือจีนทั้ง ๓ เรื่องที่ได้กล่าวมาแล้วเปนหนังสือหลวงซึ่งพระเจ้ากรุงจีนราชวงษ์ไต้เชง แผ่นดินเขียนหลง ให้กรรมการข้าราชการตรวจจดหมายเหตุของเก่าในเมืองจีนมาเรียบเรียง (ตรงสมัยเมื่อครั้งกรุงธนบุรี) ว่าด้วยเมืองต่างประเทศที่เคยมีไมตรีมากับกรุงจีน หนังสือเหล่านี้จึงมีเรื่องเมืองไทยด้วย

ได้อ่านตรวจดูเรื่องที่แปลนี้ เห็นว่า จดหมายเหตุจีนมีหลักฐานหลายอย่างควรเปนเรื่องประกอบพงษาวดารของเมืองไทยได้เรื่อง ๑ แต่ผู้อ่านจำต้องอ่านด้วยไม่ลืมความจริง ๓ ข้อ

ข้อที่{{ชว|1em}}๑{{ชว|1em}}คือ ต้องไม่ลืมว่า เมื่อจีนมีอำนาจแผ่อาณาเขตรออกมาถึงเมืองต่างประเทศทางตวันตก เช่น ในครั้งพระเจ้ากรุงจีนวงษ์หงวน&lt;noinclude&gt;{{ก|๑}}&lt;/noinclude&gt;</text>
      <sha1>6ix2yxgscrr1jika0hbkn84f1fqh550</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/15</title>
    <ns>250</ns>
    <id>37007</id>
    <revision>
      <id>189157</id>
      <parentid>108064</parentid>
      <timestamp>2022-08-07T13:43:59Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3536" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๒}}&lt;/noinclude&gt;เปนต้น อันพงษาวดารปรากฎว่า ได้เคยรบพุ่งชนะเมืองพม่า เมืองญวน กรุงจีนไม่เคยชนะแลไม่เคยรบพุ่งกับกรุงสยาม เพราะเหตุที่ราชธานีทั้งสองฝ่ายอยู่ห่างไกลกันมาก เขตรแดนก็ไม่ต่อติดกันยืดยาวเหมือนเช่นเมืองพม่าแลเมืองญวน เพราะฉนั้น การเกี่ยวข้องในระหว่างกรุงจีนกับกรุงสยามแต่โบราณมาเคยมีแต่เปนมิตรไมตรีอย่างบ้านพี่เมืองน้อง ไทยไม่ได้เคยยอมเปนเมืองขึ้นจีน

ข้อที่{{ชว|1em}}๒{{ชว|1em}}นั้น ต้องไม่ลืมว่า วิไสยพระเจ้าแผ่นดินจีนชอบยกย่องเกียรติยศของตนเองแต่ไร ๆ มา บรรดาเมืองต่างประเทศที่ไปมาค้าขายหรือแต่งราชทูตไปเมืองจีน จีนจดหมายเหตุตีขลุมเอาว่า ไปอ่อนน้อมยอมขึ้นต่อกรุงจีนไม่เลือกหน้าว่าประเทศไหน ๆ พระเจ้าแผ่นดินต่างประเทศ ไม่ว่าในยุโรปหรือเอเซีย จดหมายเหตุจีนไม่ยอมยกเกียรติยศให้ใครเปน &quot;ฮ่องเต้&quot; ให้เพียงเปน &quot;อ๋อง&quot; ทุกประเทศ ต่างประเทศที่ไปมาค้าขายหรือเกี่ยวข้องกับจีนเมื่อยังไม่รู้หนังสือแลภาษาจีนก็ไม่รู้เท่าจีน การเปนดังนี้มาหลายร้อยปี จนที่สุดเมื่ออังกฤษกับฝรั่งเศสทำสงครามชนะจีน ฝรั่งเล่ากันว่า เมื่อจะเดินทัพเข้าเมืองปักกิ่ง จีนยังทำธงเขียนตัวหนังสือจีนนำน่าว่า ฝรั่งจะเข้าไปคำนับอ่อนน้อม ฝรั่งพึ่งมารู้ตัวว่า ถูกจีนหลอกในเรื่องเหล่านี้ เมื่อฝรั่งมาเรียนรู้หนังสือแลภาษาจีน จนต้องมีในข้อหนังสือสัญญาให้จีนยอมรับว่า พระเจ้าแผ่นดินต่างประเทศเปนฮ่องเต้เหมือนกับจีน การเปนมาดังนี้ บรรดาจดหมายเหตุของจีนในชั้นเก่า ๆ จึงเรียกพระ&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>gcp12vj0lyb5nkj2kota9yaue427pqg</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/16</title>
    <ns>250</ns>
    <id>37008</id>
    <revision>
      <id>189159</id>
      <parentid>108066</parentid>
      <timestamp>2022-08-07T13:47:16Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3512" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๓}}&lt;/noinclude&gt;เจ้าแผ่นดินต่างประเทศว่า อ๋อง แลเหมาเอาการที่ทูตไปเมืองจีนว่า ไปยอมเปนเมืองขึ้นทั้งนั้น ไม่ว่าฝรั่ง หรือแขก หรือไทย

ข้อที่{{ชว|1em}}๓{{ชว|1em}}เหตุที่เมืองไทยจะเปนไมตรีกับกรุงจีนเกิดแต่ด้วยเรื่องไปมาค้าขายถึงกันทางทเล เมืองไทยมีสินค้าหลายอย่างซึ่งเปนของต้องการในเมืองจีนแต่โบราณมาเหมือนกับทุกวันนี้ แลเมืองจีนก็มีสินค้าหลายอย่างที่ไทยต้องการเหมือนกัน การไปมาค้าขายกับเมืองจีน ไทยได้ผลประโยชน์มาก แต่ประเพณีจีนในครั้งนั้น ถ้าเมืองต่างประเทศไปค้าขาย ต้องมีเครื่องราชบรรณาการไปถวายพระเจ้ากรุงจีน จึงจะปล่อยให้ค้าขายได้โดยสดวก เพราะเหตุนี้ จึงมีประเพณีที่ถวายบรรณาการแก่พระเจ้ากรุงจีน ไม่แต่ประเทศไทยเรา ถึงประเทศอื่นก็อย่างเดียวกัน ผู้อ่านจะต้องเข้าใจความจริงทั้ง ๓ ข้อนี้ จึงจะไม่ปลาดใจแลไม่เข้าใจผิดเมื่อเวลาอ่านจดหมายเหตุของจีนซึ่งกล่าวเปนโวหารดุจว่า กรุงสยามเปนเมืองขึ้นของกรุงจีน การที่แต่งหนังสือใช้โวหารเช่นนั้นจะโทษแต่จีนก็ไม่ได้ ถึงไทยเราก็เอาบ้าง ท่านผู้ใดได้อ่านหนังสือพงษาวดารเหนือ คงจะได้พบในเรื่องหนังสือนั้น ๒ แห่ง แห่ง ๑ ว่า เมื่อสมเด็จพระร่วงจะลบศักราช พระเจ้ากรุงจีนไม่มาช่วย สมเด็จพระร่วงขัดเคือง ยกออกไปเมืองจีน พระเจ้ากรุงจีนต้องถวายราชธิดา แลได้พวกจีนบริวารเข้ามาคราวนั้น จึงได้มาทำถ้วยชามสังกโลกขึ้นเปนปฐม อิกแห่ง ๑ เมื่อพระเจ้าสายน้ำผึ้งครองเมืองอโยทธยา ก็ว่า ได้ราชธิดาของพระเจ้ากรุงจีน&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>23slodh2tlhmm41chnxfk3qd43lzzyz</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/17</title>
    <ns>250</ns>
    <id>37009</id>
    <revision>
      <id>189160</id>
      <parentid>108068</parentid>
      <timestamp>2022-08-07T13:47:47Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3214" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๔}}&lt;/noinclude&gt;ชื่อ นางสร้อยดอกหมาก มาเปนพระมเหษี ถ้าเทียบเรื่องที่ไทยเราแต่งไว้แต่ก่อน ก็จะไม่พอกะไรกับที่จีนเขาแต่งนัก

ความจริงบุทคลต่างชาติกัน จะมีชาติใดที่รักชอบกันยืดยาวมายิ่งกว่าไทยกับจีนนี้ไม่มี ด้วยไม่เคยเปนสัตรูกัน เคยแต่ไปมาค้าขายแลกประโยชน์ต่อกันมาได้หลายร้อยปี ความรู้สึกทั้งสองชาติจึงเปนอันหนึ่งอันเดียวกันตั้งแต่โบราณจนตราบเท่าทุกวันนี้ ซึ่งควรจะหวังว่า จะเปนอย่างเดียวกันต่อไปในวันน่า

การไปมาค้าขายในระหว่างจีนกับไทยในครั้งกรุงเก่าไม่ใช่แต่เปนประโยชน์เฉภาะแต่แก่จีนแลไทยเท่านั้น ฝรั่งก็ต้องมาอาไศรยค้าขายกับจีนทางเมืองไทย ความปรากฎในหนังสือจดหมายเหตุของฝรั่งว่า เมื่อฝรั่งรู้ทางเรือที่จะมาจากยุโรปถึงประเทศทางตวันออกได้ พวกโปตุเกตเปนผู้มาค้าขายก่อน พวกโปตุเกตเปนคนใจร้าย ถือว่า มีปืนไฟ ใช้เรือรบเที่ยวปล้นสดมขู่กรรโชกตามเมืองที่ไปค้าขาย เปนเหตุให้จีนเกลียดฝรั่งขึ้น ครั้นต่อมา มีพวกฝรั่งวิลันดา อังกฤษ ออกมาค้าขายทางประเทศนี้ จะไปเมืองจีนไม่ได้สดวก ต้องมาอาไศรยเมืองไทยเปนที่พักสินค้าทำการค้าขายกับเมืองจีนแลเมืองยี่ปุ่นอยู่นานตั้งแต่แผ่นดินสมเด็จพระเจ้าทรงธรรมลงมาจนแผ่นดินสมเด็จพระนารายน์มหาราช การค้าขายไปมาในระหว่างเมืองจีนกับเมืองไทยก็ยิ่งเจริญขึ้นโดยลำดับสืบมาจนตราบเท่าทุกวันนี้ ๚&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>dahs8lrnkbehqedgrj2058vgt8um83p</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/18</title>
    <ns>250</ns>
    <id>37010</id>
    <revision>
      <id>189162</id>
      <parentid>108070</parentid>
      <timestamp>2022-08-07T13:50:36Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2700" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๕}}&lt;/noinclude&gt;{{ลห|ร2|พรรณาว่าด้วยกรุงสยาม|140}}

{{สต|7em}}

หนังสือเรื่องกรุงสยามได้เปนพระราชไมตรีกับกรุงจีน ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) แปลออกจากหนังสือหวงเฉียวบุ๋นเหี่ยนทงเค้า เล่ม ๓๔ น่า ๔๐ น่า ๔๑

หนังสือหวงเฉียวบุ๋นเหี่ยนทงเค้านี้เปนหนังสือหลวง ขุนนาง ๖๖ นายเปนเจ้าพนักงาน เรียบเรียงในสมัยราชวงษ์ไต้เชง เมื่อแผ่นดินเขียนหลง ปีที่ ๔๒ เตงอีว (ตรงปีระกา จุลศักราช ๑๑๓๙ ปี พ.ศ. ๒๓๒๐ ในครั้งกรุงธนบุรี)

{{ลห|ร3|เสี้ยมหลอก๊ก|120}}

{{สต|7em}}

เสี้ยมหลอก๊กอยู่ฝ่ายทิศตวันออกเมืองก้วงหลำเฉียงหัวนอน (เฉียงใต้) เมืองกั้งพู้จ้าย (กำพูชา) ครั้งโบราณมีสองก๊ก เสี้ยม (สยาม คือ ศุโขทัย) ก๊กหนึ่ง หลอฮก (ลโว้) ก๊กหนึ่ง อาณาเขตรพันลี้เศษ (นับก้าวเท้าตั้งแต่ ๑ ถึง ๓๖๐ ก้าวเท้า จึงเรียกว่า ลี้) ปลายแดนมีภูเขาล้อมตลอด ในอาณาเขตแบ่งเปนกุ๋น (เมือง) กุ้ย (อำเภอ) กุ้ยขึ้นฮู้ (ขึ้นเมือง) ฮู้ขึ้นต๋าคูสื (แปลว่า เจ้าพนักงานคลังมณฑล คือ เมืองที่มีข้าหลวงคลังกำกับ คงจะหมายความเปนเมืองที่ตั้งมณฑล ด้วยแบบราชการวงษ์เชงมีข้าหลวงคลังกำกับแต่เมืองที่ตั้งมณฑล)

{{กม|วล|๑}}เสี้ยมหลอ (จะหมายความว่า กรุงศรีอยุทธยา)
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>nsu5ggab184tqxu5ic52q3wthrprd94</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/19</title>
    <ns>250</ns>
    <id>37011</id>
    <revision>
      <id>189163</id>
      <parentid>108072</parentid>
      <timestamp>2022-08-07T13:53:33Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="1469" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๖}}&lt;/noinclude&gt;ต๋าคูสือ มี ๙

{{กม|วล|๒}}ค้อเล้าสี้ม้า (นครราชสีมา)

{{กม|วล|๓}}จกเช่าปั่น

{{กม|วล|๔}}พี่สี่ลก (พิศณุโลก)

{{กม|วล|๕}}สกก๊อตท้าย (ศุโขไทย)

{{กม|วล|๖}}โกวผินพี้ (กำแพงเพ็ชร)

{{กม|วล|๗}}ต๋าวน้าวสี้ (ตนาวศรี)

{{กม|วล|๘}}ท้าวพี้

{{กม|วล|๙}}ลกปี่

ฮู้ มี ๑๔

{{กม|วล|๑}}ไช้นะ (ไชยนาท)

{{กม|วล|๒}}บู้เล้า

{{กม|วล|๓}}ปี่ไช้ (พิไชย)

{{กม|วล|๔}}ตงปั่น (เข้าใจว่า ชุมพร)

{{กม|วล|๕}}ลูโซ่ง (เข้าใจว่า หลังสวน)

{{กม|วล|๖}}พีพี่ (พริบพรี คือ เพ็ชรบุรี)

{{กม|วล|๗}}พีลี้ (น่าจะเปน ราดพรี คือ ราชบุรี)

{{กม|วล|๘}}ไช้เอี้ย (ไชยา)

{{กม|วล|๙}}โตเอี้ยว

{{กม|วล|๑๐}}กันบู้ลี้ (กาญจนบุรี)

{{กม|วล|๑๑}}สี้หลวงอ๊วด (ศรีสวัสดิ์)
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>ji6g07yeuhdrfulpyc04d7d9yj06kea</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/20</title>
    <ns>250</ns>
    <id>37013</id>
    <revision>
      <id>189164</id>
      <parentid>108074</parentid>
      <timestamp>2022-08-07T13:59:32Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2589" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๗}}&lt;/noinclude&gt;{{กม|วล|๑๒}}ไช้ย็อก (ไทรโยค)

{{กม|วล|๑๓}}ฟั้นสี้วัน (นครสวรรค์)

{{กม|วล|๑๔}}เจี่ยมปันคอซัง

กุ้ยมี ๗๒ พื้นแผ่นดินข้างฝ่ายทิศตวันตกเฉียงปลายตีน หรือเฉียงเหนือ มีหินกรวด ด้วยเปนอาณาเขตรเสี้ยมก๊ก อาณาเขตรหลอฮกก๊กอยู่ฝ่ายทิศตวันออกเฉียงหัวนอน หรือเฉียงใต้ พื้นแผ่นดินราบแลชุ่มชื่น

เมืองหลวงมีแปดประตู&lt;ref&gt;แผนที่เมืองที่พรรณาในหนังสือนี้เปนแผนที่กรุงเก่า&lt;/ref&gt; กำแพงเมืองก่อด้วยอิฐ เลียบรอบกำแพงเมืองประมาณสิบลี้เศษ ในเมืองมีคลองน้ำเล็กเรือไปมาได้ นอกเมืองข้างฝ่ายทิศตวันตกเฉียงหัวนอน หรือเฉียงใต้ ราษฎรอยู่หนาแน่น

ก๊กอ๋อง (พระเจ้าแผ่นดิน) อยู่ในเมืองข้างฝ่ายทิศตวันตก ที่อยู่สร้างเปนเมืองเลียบรอบกำแพงประมาณสามลี้เศษ เต้ย (พระที่นั่ง) เขียนภาพลายทอง หลังคาเต้ยมุงกระเบื้องทองเหลือง ซิด (ตำหนักแลเรือน) มุงกระเบื้องตกั่ว เกย (ฐานบัตร) เอาตกั่วหุ้มอิฐ ลูกกรงเอาทองเหลืองหุ้มไม้

ก๊กอ๋องชุดเสงกิมจึงไช้เกีย (พระเจ้าแผ่นดินเสด็จตำบลใดก็ทรงราชยาน) บางครั้งก็ทรงช้างที่มีกูบ สั่ว (พระกลดแลร่ม) ที่กั้นทำด้วยผ้าแดง
{{มปก}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>l0oa61ivft3jp51col9gzmu4715g8yg</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/21</title>
    <ns>250</ns>
    <id>37014</id>
    <revision>
      <id>189165</id>
      <parentid>108076</parentid>
      <timestamp>2022-08-07T14:05:12Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2268" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๘}}&lt;/noinclude&gt;ก๊กอ๋องหมวยต่างเตงเต้ย (พระเจ้าแผ่นดินเสด็จออกท้องพระโรงทุกเวลาเช้า) พวกขุนนางอยู่ที่พื้นปูพรมนั่งพับเข่าตามลำดับ แล้วยกมือประนมขึ้นถึงศีศะ ถวายดอกไม้สดคนละหลายช่อ มีกิจก็เอาบุ๋นจือ (หนังสือ) อ่านขึ้นถวายด้วยเสียงอันดัง คอยก๊กอ๋องวินิจฉัย แล้วจึงกลับ

เสี้ยมหลอก๊กมีขุนนาง ๙ ตำแหน่ง

{{กม|วล|๑}}อกอาอ๎ว๊าง (ออกญา)

{{กม|วล|๒}}อกบู้ล้า (ออกพระ)

{{กม|วล|๓}}อกหมัง (ออกเมือง)

{{กม|วล|๔}}อกควน (ออกขุน)

{{กม|วล|๕}}อกมู้น (ออกหมื่น)

{{กม|วล|๖}}อกบุ่น

{{กม|วล|๗}}อกปั๊ง (ออกพัน)

{{กม|วล|๘}}อกล้ง (ออกหลวง)

{{กม|วล|๙}}อกคิว

การตั้งแต่งขุนนาง ให้เจ้าพนักงานไปเลือกเอาราษฎรตามหมู่บ้านมอบให้ต๋าคูสื ๆ จึงให้ผู้ที่จะเปนขุนนางนำหนังสือมาถวายอ๋อง ๆ ก็สอบไล่ตามวิธีที่เคย แลสอบไล่ข้อปกครองราษฎรด้วย แม้ผู้ที่มาสอบไล่ตอบถูกต้อง อ๋องก็ตั้งให้เปนขุนนางเข้ารับราชการตามตำแหน่ง ที่ตอบไม่ถูกต้องก็ไม่ได้เปนขุนนาง วิธีสอบไล่นั้น สามปีครั้งหนึ่ง แต่&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>3hz2bavkf5mpsef8qj1aenv3iyy68sf</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/22</title>
    <ns>250</ns>
    <id>37015</id>
    <revision>
      <id>189166</id>
      <parentid>108078</parentid>
      <timestamp>2022-08-07T14:07:21Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2811" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๙}}&lt;/noinclude&gt;หนังสือชาวเสี้ยมหลอก๊กเขียนไปทางข้าง ด้วยไม่ได้เล่าเรียนห่างยี่ (หนังสือจีน)

แต่ก๊กอ๋องนั้นหลีวฮวด (ไว้พระเกษายาว) ฮกเซก (เครื่องแต่งพระองค์) มงกุฎทำด้วยทองคำประดับป๊อเจียะ (เพ็ชรนิลจินดาที่เกิดจากหิน) รูปคล้ายต๋าวหมง (หมวกยอดแหลมสำหรับนายทหารใส่เมื่อเวลาออกรบศึก) เสี่ยงอี (ภูษาเฉียง) ยาวสามเชียะ (นับนิ้ว ๑ ถึง ๑๐ เรียกว่า เชียะ) ใช้แพรตึ้ง ห้าสี เหียอี (ภูษาทรง) ทำด้วยด้ายห้าสี เอ๋ย, บ๋วย (ฉลองพระบาท ถุงพระบาท) ทำด้วยแพรตึ้งสีแดง

ขุนนางแลราษฎรไว้ผมยาวเกล้ามวย ใช้ปิ่นปัก แลใช้ผ้าขาวพันศีศะ ขุนนางตำแหน่งที่ ๑ ถึงที่ ๔ ใช้หมวกทองคำประดับป๊อเจียะ (พลอย) ตำแหน่งที่ ๕ ถึงที่ ๙ ใช้หมวกทำด้วยแพรตึ้ง แลทำด้วยกำมหยี่ นุ่งห่มใช้ผ้าสองผืน รองเท้าทำด้วยหนังโค ผู้หญิงใส่ก่วย (รัดเกล้า) ค่อนไปข้างหลัง เครื่องปักผมใช้เข็มเงินเข็มทอง หน้าผัดแป้ง นิ้วมือนั้นใส่แหวน รัดเกล้าแลแหวนของคนจนทำด้วยทองเหลือง ผ้าห่มทำด้วยด้ายห้าสียกดอก ผ้านุ่งก็ทำด้วยด้ายห้าสีแต่เอาไหมทองยกดอก นุ่งผ้าสูงพ้นดินสองสามนิ้ว ใส่รองเท้าคีบทำด้วยหนังสีดำสีแดง

ฤดูปีเดือนในเสี้ยมหลอก๊กไม่เที่ยง พื้นแผ่นดินก็เปียกแฉะ{{วว}}&lt;noinclude&gt;{{ก|๒}}&lt;/noinclude&gt;</text>
      <sha1>a1yb7kuphu75srdg8dftuwoj47bovs2</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/23</title>
    <ns>250</ns>
    <id>37020</id>
    <revision>
      <id>189167</id>
      <parentid>108080</parentid>
      <timestamp>2022-08-07T14:09:14Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3852" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๐}}&lt;/noinclude&gt;ชาวชนต้องอยู่เรือนหอสูง (เรือนโบราณที่มีชั้นบนชั้นล่าง ชั้นบนเรียกว่า หอ) หลังคามุงด้วยไม้หมากเอาหวายผูก ที่มุงด้วยกระเบื้องก็มี เครื่องใช้ไม่มีโต๊ะ, เก้าอี้ แลม้านั่ง ใช้แต่พรมกับเสื่อหวายปูพื้น ประชาชนนับถือเซกเก่า (พุทธสาสนา) ผู้ชายบวชเปนเจง (พระภิกษุ) ผู้หญิงบวชเปนหนี (นางชี) ไปอยู่ตามวัด ผู้ที่มียศศักดิ์แลมั่งมีนั้นเคารพหุด (นับถือพระภิกษุที่สำเร็จ) มีเงินทองถึงร้อยก็ทำทานกึ่งหนึ่งด้วยไม่มีความเสียดาย

แม้ชาวชนถึงแก่ความตาย ก็เอาน้ำปรอทกรอกปาก แล้วจึงเอาไปฝัง ศพคนจนเอาไปทิ้งไว้ที่ฝั่งทเล ในทันใดก็มีกาหมู่หนึ่งมาจิกกิน บัดเดี๋ยวหนึ่งก็สูญสิ้น ญาติพี่น้องของผู้ตายร้องไห้ เอากระดูกทิ้งลงในทเล เรียกว่า เนี้ยวจึ่ง (ฝังศพกับนก) การซื้อขายใช้เบี้ยแทนตั้งจี๋ (กะแปะทองเหลือง) ปีใดไม่ใช่เบี้ยแล้ว ความไข้ก็เกิดชุกชุม

ขุนนางแลราษฎรที่มีเงินจะใช้จ่ายแต่ลำพังนั้นไม่ได้ ต้องเอาเงินส่งไปเมืองหลวงให้เจ้าพนักงานหลอมหล่อเปนเมล็ดเอาตราเหล็กตีมีอักษรอยู่ข้างบนแล้ว จึงใช้จ่ายได้ เงินร้อยตำลึงต้องเสียค่าภาษีให้หลวงหกสลึง ถ้าเงินที่ใช้จ่ายไม่มีอักษรตรา ก็จับผู้เจ้าของเงินลงโทษว่า ทำเงินปลอม จับได้ครั้งแรก ตัดนิ้วมือขวา ครั้งสอง ตัดนิ้วมือซ้าย ครั้งสาม โทษถึงตาย การใช้จ่ายเงินทองสุดแล้วแต่ผู้หญิง ด้วยผู้หญิงมีสติปัญญา ผู้ชายที่เปนสามีก็ต้องเชื่อฟัง

ชาวชนเสี้ยมหลอก๊กมีชื่อ ไม่มีแซ่ ถ้าเปนขุนนาง เรียกว่า อกม้ง (ม้ง แปลว่า นั้น หมายความว่า ออกนั้น) ผู้ที่มั่งมี เรียกว่า นายม้ง ยากจน เรียกว่า อ้ายม้ง ขนบธรรมเนียมของชาวชนนั้นแขงกระด้าง{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>tpzog189dsrqkqfesgh3ez0ho2ll5uk</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/24</title>
    <ns>250</ns>
    <id>37021</id>
    <revision>
      <id>189168</id>
      <parentid>108082</parentid>
      <timestamp>2022-08-07T14:16:04Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3124" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๑}}&lt;/noinclude&gt;การรบศึกสงคราม ชำนาญทางเรือ ไต๊เจี่ยง (นายทหารใหญ่) เอาเซ่งทิ (เครื่องราง) พันกายสำหรับป้องกันหอกดาบแลจี่ (จี่ แปลว่า ลูกธนู) เซ่งทินั้นกระดูกศีศะผี ว่า ยิงฟันแทงไม่เปนอันตราย

สิ่งของที่มีในประเทศ อำพันทองที่หอม ไม้หอมสีทอง ไม้หอมสีเงิน เนื้อไม้ ไม้ฝาง ไม้แก่นดำ งาช้าง หอระดาน กระวาน พริกไทย ไต๊ปึงจื่อ (ผลไม้) เฉียงหมุยโล่ว (น้ำลูกไม้กลั่น) ไซรเอี๋ยเซี้ยม (แพรมาจากเมืองพุทเกด) แพรลายทอง สิ่งของที่กล่าวนี้เคยเอามาถวายเปนเครื่องบรรณาการ

ทองคำแลหินสีต่าง ๆ ที่มีในประเทศ ทองคำก้อน ทองคำทราย ป๊อเจี๊ยะ (พลอยหินต่าง ๆ) ตะกั่วแขง

สัตว์สี่เท้า สัตว์สองเท้า สัตว์มีเกล็ด ที่มีในประเทศ แรด ช้าง นกยูง นกแก้วห้าสี ลกจูกกู (เต่าหกเท้า)

ผลไม้แลต้นไม้ที่มีในประเทศ ไม้ไผ่ใหญ่ ไม้ไผ่สีสุก ไม้ไผ่เลี้ยง ผลทับทิม แตง ฟัก

สิ่งของมีกลิ่นหอม กฤษณา ไม้หอม กานพลู หลอฮก (เครื่องยา) แต่หลอฮกนั้นกลิ่นหอมคล้ายกฤษณา นามประเทศคงจะตั้งตามชื่อของสิ่งนี้&lt;ref&gt;ตอนพรรณาว่าด้วยสยามประเทศนี้ จีนเห็นจะเอาจดหมายเหตุบรรดามีจดไว้เรื่องเมืองไทยตั้งแต่เก่าที่สุดลงมาจนเวลาที่แต่งหนังสือนี้มาเก็บเนื้อความรวบรวมลงในที่อันเดียวกัน ไม่ได้แก้ไขตัดทอนการที่เปลี่ยนแปลงในบ้านเมือง เช่น พรรณาว่า ไทยไว้ผมยาวเกล้ามวย เปนต้น&lt;/ref&gt;
{{มปก}}&lt;noinclude&gt;{{สค}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>k5dro7v4hv5ymz8zrm21il4o9wbcvsj</sha1>
    </revision>
    <revision>
      <id>189169</id>
      <parentid>189168</parentid>
      <timestamp>2022-08-07T14:16:20Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3124" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๑}}&lt;/noinclude&gt;การรบศึกสงคราม ชำนาญทางเรือ ไต๊เจี่ยง (นายทหารใหญ่) เอาเซ่งทิ (เครื่องราง) พันกายสำหรับป้องกันหอกดาบแลจี่ (จี่ แปลว่า ลูกธนู) เซ่งทินั้นกระดูกศีศะผี ว่า ยิงฟันแทงไม่เปนอันตราย

สิ่งของที่มีในประเทศ อำพันทองที่หอม ไม้หอมสีทอง ไม้หอมสีเงิน เนื้อไม้ ไม้ฝาง ไม้แก่นดำ งาช้าง หอระดาน กระวาน พริกไทย ไต๊ปึงจื่อ (ผลไม้) เฉียงหมุยโล่ว (น้ำลูกไม้กลั่น) ไซรเอี๋ยเซี้ยม (แพรมาจากเมืองพุทเกด) แพรลายทอง สิ่งของที่กล่าวนี้เคยเอามาถวายเปนเครื่องบรรณาการ

ทองคำแลหินสีต่าง ๆ ที่มีในประเทศ ทองคำก้อน ทองคำทราย ป๊อเจี๊ยะ (พลอยหินต่าง ๆ) ตะกั่วแขง

สัตว์สี่เท้า สัตว์สองเท้า สัตว์มีเกล็ด ที่มีในประเทศ แรด ช้าง นกยูง นกแก้วห้าสี ลกจูกกู (เต่าหกเท้า)

ผลไม้แลต้นไม้ที่มีในประเทศ ไม้ไผ่ใหญ่ ไม้ไผ่สีสุก ไม้ไผ่เลี้ยง ผลทับทิม แตง ฟัก

สิ่งของมีกลิ่นหอม กฤษณา ไม้หอม กานพลู หลอฮก (เครื่องยา) แต่หลอฮกนั้นกลิ่นหอมคล้ายกฤษณา นามประเทศคงจะตั้งตามชื่อของสิ่งนี้&lt;ref&gt;ตอนพรรณาว่าด้วยสยามประเทศนี้ จีนเห็นจะเอาจดหมายเหตุบรรดามีจดไว้เรื่องเมืองไทยตั้งแต่เก่าที่สุดลงมาจนเวลาที่แต่งหนังสือนี้มาเก็บเนื้อความรวบรวมลงในที่อันเดียวกัน ไม่ได้แก้ไขตัดทอนการที่เปลี่ยนแปลงในบ้านเมือง เช่น พรรณาว่า ไทยไว้ผมยาวเกล้ามวย เปนต้น&lt;/ref&gt;
{{มปก}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>lau5uh66jxaryfq4scph4ifx4v8xg4z</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/25</title>
    <ns>250</ns>
    <id>37029</id>
    <revision>
      <id>189170</id>
      <parentid>108084</parentid>
      <timestamp>2022-08-07T14:22:29Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="6998" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๒}}&lt;/noinclude&gt;{{ลห|ร4|ว่าด้วยทางพระราชไมตรี|140}}

หนังสือเรื่องเสี้ยมก๊ก หลอฮกก๊ก เปนพระราชไมตรีกับกรุงจีน ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) แปลออกจากหนังสือคิมเตี้ยซกทงจี่ เล่ม ๕ น่า ๓๔ น่า ๓๕ น่า ๓๖ น่า ๓๗ น่า ๓๙

หนังสือคิมเตี้ยซกทงจี่นี้เปนหนังสือหลวง ด้วยขุนนาง ๖๖ นายเปนเจ้าพนักงานเรียงหนังสือคิมเตี้ยซกทงจี่เมื่อแผ่นดินเขียนหลง ปีที่ ๓๒ เตงหาย (ตรงกับปีกุญ จุลศักราช ๑๑๒๙ ปี) ในราชวงษ์เชง นี้ ต่อมาถึงแผ่นดินเขียนหลง ปีที่ ๕๐ อิดจี๋ (ตรงกับปีมะเสง จุลศักราช ๑๑๔๗ ปี ในรัชกาลที่ ๑ กรุงรัตนโกสินทร) ขุนนางจ๋อโตวหงือซื้อ ชื่อ กีก๊ก (เจ้ากรมพระอาลักษณ์ฝ่ายขวา) กับขุนนางต๋ายลี้ยี่เคง ชื่อ เล็กเซียะหิม (ต๋ายลี้ยี่เคงเปนกรมขึ้นอยู่ในกระทรวงเมือง) ได้ชำระหนังสือคิมเตี้ยซกทงจี้นี้อิกครั้งหนึ่ง

{{ลห|ร5|ครั้งสมเด็จพระร่วงรามคำแหงครองนครศุโขไทย|120}}

{{สต|7em}}

พระเจ้าหงวนสี่โจ๊วฮองเต้ (ครั้งนั้น เปนมงโกลได้ราชสมบัติในกรุงจีน เปนประถมกระษัตรวงษ์หงวน นามแผ่นดินเรียกว่า จี่หงวน) แผ่นดินจี่หงวน ปีที่ ๑๙ หยิมโหงว&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|หยิมโหงว|เหรินอู่|壬午|||ปีมะเมีย ธาตุน้ำ}}&lt;/ref&gt; ลักหง้วย&lt;ref group = &quot;วซ&quot; name = &quot;:23&quot;&gt;{{พลป|n|ลักหง้วย|ลิ่วเยฺว่|六月|เดือน ๖}} (ตามปฏิทินจีน)&lt;/ref&gt; (ตรงกับณเดือนแปด ปีมเมีย จุลศักราช ๖๔๔ ปี) พระเจ้าหงวนสี่โจ๊วฮองเต้รับสั่งให้ขุนนางก๊วนกุนโหว&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|ก๊วนกุนโหว|กวั่น-จฺวินโหฺว|管軍侯||โหวผู้บัญชาการทหาร}} คำว่า &quot;โหฺว&quot; (hóu) เป็นบรรดาศักดิ์จีน (ทำนอง &quot;พระยา&quot;) แต่ต้นฉบับจีนไม่ได้ใช้คำนี้ ต้นฉบับจีนว่า &quot;กวั่น-จฺวิน-ว่านฮู่&quot; (管軍萬户, เขียนอีกอย่างว่า 管军万户) แปลตรงตัวว่า &quot;ว่านฮู่ผู้บัญชาการทหาร&quot; คำว่า &quot;ว่านฮู่&quot; เป็นราชทินนาม แปลตรงตัวว่า &quot;หมื่นครัว&quot; (10,000 households) [[#hc|''ไห่ฉือฉือเตี่ยน'' (๒๕๖๓)]] และ [[#bd|Duzan (2012)]] ว่า หมายความว่า เป็นเจ้าที่ดินของครัวเรือนหนึ่งหมื่นครัวเรือน (with a fief of 10,000 families) ถ้าเทียบกับระบบไทยก็คงทำนองว่า มีศักดินา ๑๐,๐๐๐ ไร่ แต่ [[#nmw|Williams (2014]], p. 239) ว่า คำนี้โดยทั่วไปใช้เรียกขุนนางที่มีอำนาจมาก (a general term for a powerful noble) ไม่ได้เป็นยศศักดิ์ที่เจาะจง ในแง่นี้ ก็อาจเป็นสำนวนหรือถ้อยคำเปรียบเปรยเหมือน &quot;พระยานาหมื่น&quot; ในภาษาไทย&lt;/ref&gt; ชื่อ หอจือจี่&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|หอจือจี่|เหอ จื่อจื้อ|何子志}}&lt;/ref&gt; เปนราชทูตไปเกลี้ยกล่อม&lt;ref group = &quot;วซ&quot;&gt;ต้นฉบับจีนไม่มีคำไหนที่แปลว่า &quot;เกลี้ยกล่อม&quot; ข้อความเต็มว่า &quot;มิ่ง เหอจื่อจื้อ เว่ย์ กวั่น-จฺวิน-ว่านฮู่ ฉื่อ เซียนกั๋ว&quot; (命何子志為管軍萬户使暹國) แปลว่า &quot;ให้เหอ จื่อจื่อ ในฐานะว่านฮู่ผู้บัญชาการทหาร เป็นทูตไปกรุงเซียน&quot; คำว่า &quot;ฉื่อ&quot; (使) ในความหมายโบราณ ถ้าใช้เป็นนามแปลว่า &quot;ทูต&quot; ถ้าใช้เป็นกริยาแปลว่า &quot;ส่งไป (เป็นทูตในต่างแดน)&quot;&lt;/ref&gt; เสี้ยมก๊ก&lt;ref group = &quot;บก&quot;&gt;เมื่อครั้งราชวงษ์หงวนเปนใหญ่ในเมืองจีน ยกกองทัพมาปราบปราม ตีได้ทั้งเมืองญวนแลเมืองพม่า ส่วนเมืองไทย จีนคงจะได้ความว่า พระเจ้าขุนรามคำแหงเข้มแขงในการศึกสงคราม ทั้งภูมิประเทศก็อยู่ห่าง จึงแต่งทูตมาเกลี้ยกล่อมให้เปนไมตรี&lt;/ref&gt;&lt;ref group = &quot;วซ&quot;&gt;ย่อหน้านี้มาจากภาค ๖๐ (卷六十) ของ ''ชินติ้งซู่ทงจื้อ'' (คิมเตี้ยซกทงจี่)&lt;/ref&gt;&lt;noinclude&gt;

|}&lt;/noinclude&gt;&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>48grcvxuo9cop7zhbwmkjhd1nq4fvgh</sha1>
    </revision>
    <revision>
      <id>189171</id>
      <parentid>189170</parentid>
      <timestamp>2022-08-07T14:23:50Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3619" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๒}}&lt;/noinclude&gt;{{ลห|ร4|ว่าด้วยทางพระราชไมตรี|140}}

หนังสือเรื่องเสี้ยมก๊ก หลอฮกก๊ก เปนพระราชไมตรีกับกรุงจีน ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) แปลออกจากหนังสือคิมเตี้ยซกทงจี่ เล่ม ๕ น่า ๓๔ น่า ๓๕ น่า ๓๖ น่า ๓๗ น่า ๓๙

หนังสือคิมเตี้ยซกทงจี่นี้เปนหนังสือหลวง ด้วยขุนนาง ๖๖ นายเปนเจ้าพนักงานเรียงหนังสือคิมเตี้ยซกทงจี่เมื่อแผ่นดินเขียนหลง ปีที่ ๓๒ เตงหาย (ตรงกับปีกุญ จุลศักราช ๑๑๒๙ ปี) ในราชวงษ์เชง นี้ ต่อมาถึงแผ่นดินเขียนหลง ปีที่ ๕๐ อิดจี๋ (ตรงกับปีมะเสง จุลศักราช ๑๑๔๗ ปี ในรัชกาลที่ ๑ กรุงรัตนโกสินทร) ขุนนางจ๋อโตวหงือซื้อ ชื่อ กีก๊ก (เจ้ากรมพระอาลักษณ์ฝ่ายขวา) กับขุนนางต๋ายลี้ยี่เคง ชื่อ เล็กเซียะหิม (ต๋ายลี้ยี่เคงเปนกรมขึ้นอยู่ในกระทรวงเมือง) ได้ชำระหนังสือคิมเตี้ยซกทงจี้นี้อิกครั้งหนึ่ง

{{ลห|ร5|ครั้งสมเด็จพระร่วงรามคำแหงครองนครศุโขไทย|120}}

{{สต|7em}}

พระเจ้าหงวนสี่โจ๊วฮองเต้ (ครั้งนั้น เปนมงโกลได้ราชสมบัติในกรุงจีน เปนประถมกระษัตรวงษ์หงวน นามแผ่นดินเรียกว่า จี่หงวน) แผ่นดินจี่หงวน ปีที่ ๑๙ หยิมโหงว ลักหง้วย (ตรงกับณเดือนแปด ปีมเมีย จุลศักราช ๖๔๔ ปี) พระเจ้าหงวนสี่โจ๊วฮองเต้รับสั่งให้ขุนนางก๊วนกุนโหว ชื่อ หอจือจี่ เปนราชทูตไปเกลี้ยกล่อมเสี้ยมก๊ก&lt;ref&gt;เมื่อครั้งราชวงษ์หงวนเปนใหญ่ในเมืองจีน ยกกองทัพมาปราบปราม ตีได้ทั้งเมืองญวนแลเมืองพม่า ส่วนเมืองไทย จีนคงจะได้ความว่า พระเจ้าขุนรามคำแหงเข้มแขงในการศึกสงคราม ทั้งภูมิประเทศก็อยู่ห่าง จึงแต่งทูตมาเกลี้ยกล่อมให้เปนไมตรี&lt;/ref&gt;
{{มปก}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>qycqhc84mi3if6n8hw3ddkbauc2izf2</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/26</title>
    <ns>250</ns>
    <id>37038</id>
    <revision>
      <id>189174</id>
      <parentid>108086</parentid>
      <timestamp>2022-08-07T14:28:33Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="5553" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๓}}&lt;/noinclude&gt;แผ่นดินจี่หงวน ปีที่ ๒๖ กี่ทิ้ว&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|กี่ทิ้ว|จี่โฉว|己丑|||ปีฉลู ธาตุดิน}}&lt;/ref&gt; จับหง้วย&lt;ref group = &quot;วซ&quot; name = &quot;:20&quot;&gt;{{พลป|n|จับหง้วย|ฉือ-เยฺว่|十月|เดือน ๑๐}} (ตามปฏิทินจีน)&lt;/ref&gt; (ตรงกับณเดือน ๑๒ ปีฉลู จุลศักราช ๖๕๑ ปี) หลอฮกก๊กให้ราชทูตนำเครื่องบรรณาการมาถวาย&lt;ref&gt;ควรจะสังเกตว่า ครั้งพระเจ้ารามคำแหงครองกรุงศุโขไทยนั้น เสี้ยมก๊กกับหลอฮกก๊กยังแยกกันอยู่ ข้อนี้มีเนื้อความในจาฤกพ่อขุนรามคำแหงประกอบ ด้วยในจาฤกนั้น ชื่อเมืองขึ้นนครศุโขไทยไม่มีชื่อเมืองอโยทธยา เมืองละโว้ แลเมืองอื่น ๆ ซึ่งต่อไปทางตวันออกจนนครราชสีมา อาจจะยังมีผู้ปกครองเมืองละโว้เปนอาณาจักร ๑ ต่างหาก ซึ่งเรียกในที่นี้ว่า &quot;หลอฮกก๊ก&quot; แต่เปนไมตรีกับจีนมาก่อนแล้ว&lt;/ref&gt;&lt;ref group = &quot;วซ&quot; name = &quot;:21&quot;&gt;ย่อหน้านี้มาจากภาค ๖๑ (卷六十一) ของ ''ชินติ้งซู่ทงจื้อ'' (คิมเตี้ยซกทงจี่)&lt;/ref&gt;

แผ่นดินจี่หงวน ปีที่ ๒๘ ซินเบ๊า&lt;ref group = &quot;วซ&quot; name = &quot;:24&quot;&gt;{{พลป|n|ซินเบ๊า|ซินเหม่า|辛卯|||ปีเถาะ ธาตุเหล็ก}}&lt;/ref&gt; จับหง้วย&lt;ref group = &quot;วซ&quot; name = &quot;:20&quot;/&gt; (ตรงกับณเดือน ๑๒ ปีเถาะ จุลศักราช ๖๕๓ ปี) หลอฮกก๊กอ๋องให้ราชทูตนำราชสาสนอักษรเขียนด้วยน้ำทอง กับเครื่องบรรณาการ คือ ทองคำ งาช้าง นกกะเรียน นกแก้วห้าสี ขนนกกะเต็น นอรมาด อำพันทอง มาถวาย&lt;ref group = &quot;วซ&quot; name = &quot;:21&quot;/&gt;

แผ่นดินจี่หงวน ปีที่ ๓๐ กุ่ยจี๋&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|กุ่ยจี๋|กุ่ยซื่อ|癸巳|||ปีมะเส็ง ธาตุน้ำ}}&lt;/ref&gt; สี่หง้วย&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|สี่หง้วย|ซื่อเยฺว่|四月|เดือน ๔}} (ตามปฏิทินจีน)&lt;/ref&gt; (ตรงกับณเดือนหก ปีมเสง จุลศักราช ๖๕๕ ปี) พระเจ้าหงวนสี่โจ๊วฮองเต้รับสั่งให้ราชทูตไปทำพระราชไมตรี&lt;ref group = &quot;วซ&quot;&gt;ต้นฉบับจีนไม่มีตรงไหนว่า ไปทำไมตรี ข้อความต้นฉบับว่า &quot;เฉียนฉื่อ เจายฺวี่ เซียนกั๋ว โช่ว กวังโจว หมานเหริน&quot; (遣使招諭暹國授光州蠻人) แปลว่า &quot;ส่งทูตไปเกลี้ยกล่อมกรุงเซียนให้มอบตัวคนเถื่อนกวังโจว&quot;&lt;/ref&gt; ด้วยพระเจ้าเสี้ยมก๊ก&lt;ref&gt;ตรงนี้ทำให้เข้าใจว่า ทูตจีนมาครั้งแรกเปนแต่มาฟังลาดเลา พึ่งมาทำไมตรีกันในคราวนี้&lt;/ref&gt;&lt;ref group = &quot;วซ&quot; name = &quot;:21&quot;/&gt;

แผ่นดินจี่หงวน ปีที่ ๓๓ กะโหงว&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|กะโหงว|เจี๋ยอู่|甲午|||ปีมะเมีย ธาตุไม้}}&lt;/ref&gt; ชิดหง้วย&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|ชิดหง้วย|ชีเยฺว่|七月|เดือน ๗}} (ตามปฏิทินจีน)&lt;/ref&gt; (ตรงกับณวันเดือนเก้า ปีมเมีย จุลศักราช ๖๕๖ ปี) ในปีนั้น พระเจ้าหงวนสี่โจ๊วฮองเต้สวรรคต พระเจ้าหงวนเสงจงฮองเต้&lt;ref group = &quot;วซ&quot;&gt;{{พลป|n|หงวนเสงจงฮองเต้|ยฺเหวียนเฉิงจงหฺวังตี้|元成宗皇帝|||{{w|en:Temür Khan|จักรพรรดิยฺเหวียนเฉิงจง (เตมูร์ข่าน)}}}}&lt;/ref&gt; ขึ้นเสวยราชสมบัติ แต่ยังไม่ได้เปลี่ยนนาม&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>ko5l1dqm85buqv21k4srefu2nozf1i8</sha1>
    </revision>
    <revision>
      <id>189175</id>
      <parentid>189174</parentid>
      <timestamp>2022-08-07T14:30:06Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3300" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๓}}&lt;/noinclude&gt;แผ่นดินจี่หงวน ปีที่ ๒๖ กี่ทิ้วจับหง้วย (ตรงกับณเดือน ๑๒ ปีฉลู จุลศักราช ๖๕๑ ปี) หลอฮกก๊กให้ราชทูตนำเครื่องบรรณาการมาถวาย&lt;ref&gt;ควรจะสังเกตว่า ครั้งพระเจ้ารามคำแหงครองกรุงศุโขไทยนั้น เสี้ยมก๊กกับหลอฮกก๊กยังแยกกันอยู่ ข้อนี้มีเนื้อความในจาฤกพ่อขุนรามคำแหงประกอบ ด้วยในจาฤกนั้น ชื่อเมืองขึ้นนครศุโขไทยไม่มีชื่อเมืองอโยทธยา เมืองละโว้ แลเมืองอื่น ๆ ซึ่งต่อไปทางตวันออกจนนครราชสีมา อาจจะยังมีผู้ปกครองเมืองละโว้เปนอาณาจักร ๑ ต่างหาก ซึ่งเรียกในที่นี้ว่า &quot;หลอฮกก๊ก&quot; แต่เปนไมตรีกับจีนมาก่อนแล้ว&lt;/ref&gt;

แผ่นดินจี่หงวน ปีที่ ๒๘ ซินเบ๊าจับหง้วย (ตรงกับณเดือน ๑๒ ปีเถาะ จุลศักราช ๖๕๓ ปี) หลอฮกก๊กอ๋องให้ราชทูตนำราชสาสนอักษรเขียนด้วยน้ำทอง กับเครื่องบรรณาการ คือ ทองคำ งาช้าง นกกะเรียน นกแก้วห้าสี ขนนกกะเต็น นอรมาด อำพันทอง มาถวาย

แผ่นดินจี่หงวน ปีที่ ๓๐ กุ่ยจี๋สี่หง้วย (ตรงกับณเดือนหก ปีมเสง จุลศักราช ๖๕๕ ปี) พระเจ้าหงวนสี่โจ๊วฮองเต้รับสั่งให้ราชทูตไปทำพระราชไมตรีด้วยพระเจ้าเสี้ยมก๊ก&lt;ref&gt;ตรงนี้ทำให้เข้าใจว่า ทูตจีนมาครั้งแรกเปนแต่มาฟังลาดเลา พึ่งมาทำไมตรีกันในคราวนี้&lt;/ref&gt;

แผ่นดินจี่หงวน ปีที่ ๓๓ กะโหงวชิดหง้วย (ตรงกับณวันเดือนเก้า ปีมเมีย จุลศักราช ๖๕๖ ปี) ในปีนั้น พระเจ้าหงวนสี่โจ๊วฮองเต้สวรรคต พระเจ้าหงวนเสงจงฮองเต้ขึ้นเสวยราชสมบัติ แต่ยังไม่ได้เปลี่ยนนาม&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>dh4j45bpfvownwexmwuwz3wq2wx7hbk</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/27</title>
    <ns>250</ns>
    <id>37041</id>
    <revision>
      <id>189176</id>
      <parentid>108088</parentid>
      <timestamp>2022-08-07T14:33:11Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3066" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๔}}&lt;/noinclude&gt;แผ่นดิน เสี้ยมก๊กอ๋องกังมกติ๋ง&lt;ref&gt;ที่จีนเรียกพระนามเสียมก๊กอ๋องว่า กังมกติ๋ง จะมาแต่อะไรยังคิดไม่เห็น แต่ศักราชนั้นตรงกับแผ่นดินพระเจ้ารามคำแหง&lt;/ref&gt; มาเฝ้า พระเจ้าหงวนเสงจงฮองเต้รับสั่งกับเสี้ยมก๊กอ๋องกังมกติ๋งว่า แม้ท่านคิดว่าเปนไมตรีกันแล้ว ก็ควรให้ลูกชายหรือขุนนางมาเปนจำนำไว้บ้าง 

แผ่นดินไต๋เต็ก (นามแผ่นดินของพระเจ้าหงวนเสงจงฮองเต้) ปีที่ ๔ แกจื๊อ ลักหง้วย (ตรงกับณเดือนแปด ปีชวด จุลศักราช ๖๖๒ ปี) เสี้ยมก๊กอ๋องมาเฝ้า&lt;ref&gt;พระเจ้ารามคำแหงเสด็จไปเมืองจีน ๒ ครั้งนี้ ที่ไปเอาจีนเข้ามาทำเครื่องถ้วยสังกโลก&lt;/ref&gt;

เรื่องเสี้ยมก๊กเปนไมตรีกับกรุงจีน ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) แปลออกจากหนังสือคิมเตี้ยซกทงจี่ เล่ม ๔๐ น่า ๕๕

หนังสือคิมเตี้ยซกทงจี่เปนหนังสือหลวง ขุนนางวงศ์ไต้เชง ๖๖ คนเปนเจ้าพนักงานเรียบเรียงเมื่อแผ่นดินเขียนหลง ปีที่ ๓๒ เตงหาย (ตรงกับปีกุญ จุลศักราช ๑๑๒๙)&lt;ref&gt;ความตอนนี้ ศักราชก็อยู่ในแผ่นดินพระเจ้ารามคำแหง เปนแต่คัดมาจากหนังสือเรื่องอื่น&lt;/ref&gt;

{{สกอ|sp|100}}

{{ลห|ร7|เสี้ยมก๊ก|120}}

เมื่อครั้งวงศ์หงวน (ครั้งนั้น มงโกลได้ราชสมบัติในกรุงจีน) ในแผ่นดินพระเจ้าหงวนเสงจงฮองเต้ (พระเจ้าหงวนเสงจงฮองเต้ กระษัตรที่ ๒ วงษ์หงวน ขึ้นครองราชสมบัติปีอิดบี้ ตรงกับปีมแม{{วว}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>cn46jk7qs76kl7ri5364q0rk3o1vqdp</sha1>
    </revision>
    <revision>
      <id>189177</id>
      <parentid>189176</parentid>
      <timestamp>2022-08-07T14:33:41Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3066" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๔}}&lt;/noinclude&gt;แผ่นดิน เสี้ยมก๊กอ๋องกังมกติ๋ง&lt;ref&gt;ที่จีนเรียกพระนามเสียมก๊กอ๋องว่า กังมกติ๋ง จะมาแต่อะไรยังคิดไม่เห็น แต่ศักราชนั้นตรงกับแผ่นดินพระเจ้ารามคำแหง&lt;/ref&gt; มาเฝ้า พระเจ้าหงวนเสงจงฮองเต้รับสั่งกับเสี้ยมก๊กอ๋องกังมกติ๋งว่า แม้ท่านคิดว่าเปนไมตรีกันแล้ว ก็ควรให้ลูกชายหรือขุนนางมาเปนจำนำไว้บ้าง 

แผ่นดินไต๋เต็ก (นามแผ่นดินของพระเจ้าหงวนเสงจงฮองเต้) ปีที่ ๔ แกจื๊อ ลักหง้วย (ตรงกับณเดือนแปด ปีชวด จุลศักราช ๖๖๒ ปี) เสี้ยมก๊กอ๋องมาเฝ้า&lt;ref&gt;พระเจ้ารามคำแหงเสด็จไปเมืองจีน ๒ ครั้งนี้ ที่ไปเอาจีนเข้ามาทำเครื่องถ้วยสังกโลก&lt;/ref&gt;

เรื่องเสี้ยมก๊กเปนไมตรีกับกรุงจีน ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) แปลออกจากหนังสือคิมเตี้ยซกทงจี่ เล่ม ๔๐ น่า ๕๕

หนังสือคิมเตี้ยซกทงจี่เปนหนังสือหลวง ขุนนางวงศ์ไต้เชง ๖๖ คนเปนเจ้าพนักงานเรียบเรียงเมื่อแผ่นดินเขียนหลง ปีที่ ๓๒ เตงหาย (ตรงกับปีกุญ จุลศักราช ๑๑๒๙)&lt;ref&gt;ความตอนนี้ ศักราชก็อยู่ในแผ่นดินพระเจ้ารามคำแหง เปนแต่คัดมาจากหนังสือเรื่องอื่น&lt;/ref&gt;

{{สกอ|sp|100}}

{{ลห|ร6|เสี้ยมก๊ก|120}}

เมื่อครั้งวงศ์หงวน (ครั้งนั้น มงโกลได้ราชสมบัติในกรุงจีน) ในแผ่นดินพระเจ้าหงวนเสงจงฮองเต้ (พระเจ้าหงวนเสงจงฮองเต้ กระษัตรที่ ๒ วงษ์หงวน ขึ้นครองราชสมบัติปีอิดบี้ ตรงกับปีมแม{{วว}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>agga4mde4x470gjhv9mbar53pc38m6m</sha1>
    </revision>
    <revision>
      <id>189178</id>
      <parentid>189177</parentid>
      <timestamp>2022-08-07T14:35:06Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3060" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๔}}&lt;/noinclude&gt;แผ่นดิน เสี้ยมก๊กอ๋องกังมกติ๋ง&lt;ref&gt;ที่จีนเรียกพระนามเสียมก๊กอ๋องว่า กังมกติ๋ง จะมาแต่อะไรยังคิดไม่เห็น แต่ศักราชนั้นตรงกับแผ่นดินพระเจ้ารามคำแหง&lt;/ref&gt; มาเฝ้า พระเจ้าหงวนเสงจงฮองเต้รับสั่งกับเสี้ยมก๊กอ๋องกังมกติ๋งว่า แม้ท่านคิดว่าเปนไมตรีกันแล้ว ก็ควรให้ลูกชายหรือขุนนางมาเปนจำนำไว้บ้าง 

แผ่นดินไต๋เต็ก (นามแผ่นดินของพระเจ้าหงวนเสงจงฮองเต้) ปีที่ ๔ แกจื๊อ ลักหง้วย (ตรงกับณเดือนแปด ปีชวด จุลศักราช ๖๖๒ ปี) เสี้ยมก๊กอ๋องมาเฝ้า&lt;ref&gt;พระเจ้ารามคำแหงเสด็จไปเมืองจีน ๒ ครั้งนี้ ที่ไปเอาจีนเข้ามาทำเครื่องถ้วยสังกโลก&lt;/ref&gt;

เรื่องเสี้ยมก๊กเปนไมตรีกับกรุงจีน ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) แปลออกจากหนังสือคิมเตี้ยซกทงจี่ เล่ม ๔๐ น่า ๕๕

หนังสือคิมเตี้ยซกทงจี่เปนหนังสือหลวง ขุนนางวงศ์ไต้เชง ๖๖ คนเปนเจ้าพนักงานเรียบเรียงเมื่อแผ่นดินเขียนหลง ปีที่ ๓๒ เตงหาย (ตรงกับปีกุญ จุลศักราช ๑๑๒๙)&lt;ref&gt;ความตอนนี้ ศักราชก็อยู่ในแผ่นดินพระเจ้ารามคำแหง เปนแต่คัดมาจากหนังสือเรื่องอื่น&lt;/ref&gt;

{{สต|7em}}

{{ลห|ร6|เสี้ยมก๊ก|120}}

เมื่อครั้งวงศ์หงวน (ครั้งนั้น มงโกลได้ราชสมบัติในกรุงจีน) ในแผ่นดินพระเจ้าหงวนเสงจงฮองเต้ (พระเจ้าหงวนเสงจงฮองเต้ กระษัตรที่ ๒ วงษ์หงวน ขึ้นครองราชสมบัติปีอิดบี้ ตรงกับปีมแม{{วว}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>9y30w7errth4b7globz9n35489nhe5c</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/28</title>
    <ns>250</ns>
    <id>37043</id>
    <revision>
      <id>189179</id>
      <parentid>108090</parentid>
      <timestamp>2022-08-07T14:39:28Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3006" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๕}}&lt;/noinclude&gt;จุลศักราช ๖๕๗ ขนานนามแผ่นดินว่า เจงหงวน) เสี้ยมก๊กให้ราชทูตนำราชสาสนอักษรเขียนด้วยน้ำทองมาถวาย ด้วยเสี้ยมก๊กกับม่าลี้อี๋เอ้อก๊ก&lt;ref group = &quot;บก&quot;&gt;ม่าลี้อี๋เอ้อก๊ก นี้ เข้าใจว่า มลายู&lt;/ref&gt; ทำสงครามโดยสาเหตุความอาฆาฏกัน เฉียวเถง (รัฐบาล) แต่งให้ราชทูตนำหนังสือตอบราชสาสนไปถึงเสี้ยมก๊กว่ากล่าวประนีประนอมให้เลิกสงครามกันเสียทั้งสองฝ่าย

ในแผ่นดินไต๊เต็ก (นามแผ่นดินที่เรียก เจงหงวน นั้นยกเลิกเมื่อปีเปียซิน ตรงกับปีวอก จุลศักราช ๖๕๘ นามแผ่นดินที่เรียกไต๊เต็กนี้ขนานขึ้นเมื่อปีเตงอิ๊ว ตรงกับปีรกา จุลศักราช ๖๕๙ แผ่นดินไต๊เต็กมี ๑๑ ปี) เสี้ยมก๊กให้ราชทูตมาขอม้า พระเจ้าหงวนเสงจงฮองเต้ประทานเสื้อกิมหลูอี (เสื้อยศลายทอง) ให้ไป

{{สต|7em}}

{{ลห|ร8|ครั้งแผ่นดินสมเด็จพระรามาธิบดีอู่ทอง|120}}

{{สต|7em}}

ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) เลือกคัดแปลเรื่องพระราชไมตรีในระหว่างกรุงสยามกับกรุงจีนออกจากหนังสือยี่จั๊บสี่ซื้อ ตอนเหม็งซื้องั่วก๊กเลียดต้วน (เรื่องนานาประเทศในรัชกาลวงษ์เหม็ง) เล่ม ๘๒๘ น่า ๓๕ ถึงน่า ๔๐ มีข้อความดังนี้

{{ลห|ร9|เสี้ยมหลอฮกก๊ก|120}}

แผ่นดินหงบู๊ ปีที่ ๓ แกซุด (ตรงปีจอ จุลศักราช ๗๓๒) พระเจ้าไถ่โจ๊วฮองเต้ (จูหงวนเจียง ได้ราชสมบัติเปนพระเจ้าไถ่โจ๊วฮองเต้{{วว}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>m2x1cnxk1sw5tdydz8cyxut76bq6vu2</sha1>
    </revision>
    <revision>
      <id>189180</id>
      <parentid>189179</parentid>
      <timestamp>2022-08-07T14:39:47Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2989" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๕}}&lt;/noinclude&gt;จุลศักราช ๖๕๗ ขนานนามแผ่นดินว่า เจงหงวน) เสี้ยมก๊กให้ราชทูตนำราชสาสนอักษรเขียนด้วยน้ำทองมาถวาย ด้วยเสี้ยมก๊กกับม่าลี้อี๋เอ้อก๊ก&lt;ref&gt;ม่าลี้อี๋เอ้อก๊ก นี้ เข้าใจว่า มลายู&lt;/ref&gt; ทำสงครามโดยสาเหตุความอาฆาฏกัน เฉียวเถง (รัฐบาล) แต่งให้ราชทูตนำหนังสือตอบราชสาสนไปถึงเสี้ยมก๊กว่ากล่าวประนีประนอมให้เลิกสงครามกันเสียทั้งสองฝ่าย

ในแผ่นดินไต๊เต็ก (นามแผ่นดินที่เรียก เจงหงวน นั้นยกเลิกเมื่อปีเปียซิน ตรงกับปีวอก จุลศักราช ๖๕๘ นามแผ่นดินที่เรียกไต๊เต็กนี้ขนานขึ้นเมื่อปีเตงอิ๊ว ตรงกับปีรกา จุลศักราช ๖๕๙ แผ่นดินไต๊เต็กมี ๑๑ ปี) เสี้ยมก๊กให้ราชทูตมาขอม้า พระเจ้าหงวนเสงจงฮองเต้ประทานเสื้อกิมหลูอี (เสื้อยศลายทอง) ให้ไป

{{สต|7em}}

{{ลห|ร8|ครั้งแผ่นดินสมเด็จพระรามาธิบดีอู่ทอง|120}}

{{สต|7em}}

ข้าพระพุทธเจ้า ขุนเจนจีนอักษร (สุดใจ) เลือกคัดแปลเรื่องพระราชไมตรีในระหว่างกรุงสยามกับกรุงจีนออกจากหนังสือยี่จั๊บสี่ซื้อ ตอนเหม็งซื้องั่วก๊กเลียดต้วน (เรื่องนานาประเทศในรัชกาลวงษ์เหม็ง) เล่ม ๘๒๘ น่า ๓๕ ถึงน่า ๔๐ มีข้อความดังนี้

{{ลห|ร9|เสี้ยมหลอฮกก๊ก|120}}

แผ่นดินหงบู๊ ปีที่ ๓ แกซุด (ตรงปีจอ จุลศักราช ๗๓๒) พระเจ้าไถ่โจ๊วฮองเต้ (จูหงวนเจียง ได้ราชสมบัติเปนพระเจ้าไถ่โจ๊วฮองเต้{{วว}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>soanka9awmgpn82imdx3gar8n4gmcyq</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/29</title>
    <ns>250</ns>
    <id>37044</id>
    <revision>
      <id>189181</id>
      <parentid>108092</parentid>
      <timestamp>2022-08-07T14:48:10Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3677" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๑๖}}&lt;/noinclude&gt;ปฐมกระษัตรวงษ์เหม็ง ครองราชสมบัติปีโป้วซิน ตรงปีวอก จุลศักราช ๗๓๐ ขนานนามแผ่นดินว่า หงบู๊ อยู่ในรัชกาล ๓๑ ปี วงษ์เหม็งตั้งกรุงที่เมืองน่างกิง สมัยนี้เรียกว่า เมืองเกียงลิ่งฟู้ แขวงมณฑลเกียงซู) รับสั่งให้หลุยจงจุ่น เปนราชทูตถือหนังสือรับสั่งไปชวนเสี้ยมหลอฮกก๊กให้เปนไมตรี&lt;ref&gt;ตรงนี้ควรสังเกตว่า ในปลายแผ่นดินสมเด็จพระรามาธิบดีอู่ทอง จีนเรียกประเทศสยามว่า เสี้ยมหลอฮกก๊ก เหมือนหนึ่งว่า ได้รวมเสี้ยมก๊กข้างเหนือ กับหลอฮกก๊กข้างใต้ เข้าเปนอันเดียวกันแล้ว ตามที่ปรากฎในหนังสือพระราชพงษาวดาร พึ่งรวมกันต่อในแผ่นดินสมเด็จพระบรมราชาธิราชที่ ๑ บางทีตรงนี้ผู้เขียนจดหมายเหตุจีนชั้นหลังจะเรียกรวมกันเร็วไป&lt;/ref&gt;

{{ลห|ร10|ครั้งแผ่นดินสมเด็จพระบรมราชาธิราชที่ ๑|120}}

{{สต|7em}}

แผ่นดินหงบู๊ ปีที่ ๔ ซินหาย (ตรงกับปีกุญ จุลศักราช ๗๓๓) เสี้ยมหลอฮกก๊กอ๋องเซียนเลียดเจี่ยวปีเอ๎งีย&lt;ref&gt;คำ &quot;เซียนเลียดเจี่ยวปีเอ๎งีย&quot; ดูเสียงตรงกับ สมเด็จเจ้าพระยา มากกว่าคำอื่น หรือจะใช้ยศอย่างนั้นในสมัยนั้น ข้อนี้รู้ไม่ได้&lt;/ref&gt; ให้ราชทูตเชิญพระราชสาสน แลพาช้าง กับเต่าหกเท้า แลสิ่งของในพื้นประเทศ มาเจริญทางพระราชไมตรีพร้อมกันกับหลุยจงจุ่น พระเจ้าไถ่โจ๊วฮองเต้ รับสั่งให้เจ้าพนักงานเอาแพรม้วนประทานไปให้อ๋อง กับประทานผ้าม้วนให้ราชทูตด้วย

ในปีนั้น เสี่ยมหลอฮกก๊กอ๋องให้ราชทูตกลับมาถวายไชยมงคลในการขึ้นปีใหม่ พระเจ้าไถ่โจ๊วฮองเต้รับสั่งให้เจ้าพนักงานเอาพงษาวดารเรื่องได้ราชสมบัติ กับแพรม้วน ผ้าม้วน ประทานไปให้อ๋อง&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>su9bsvf5z4by9jwzqmy9vogjmmd3sj5</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/244</title>
    <ns>250</ns>
    <id>37143</id>
    <revision>
      <id>189123</id>
      <parentid>108058</parentid>
      <timestamp>2022-08-07T12:52:01Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="17" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๓๑}}&lt;/noinclude&gt;&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>17qh2nq2dxym4pmgz02ktwiz1xeeh2q</sha1>
    </revision>
    <revision>
      <id>189182</id>
      <parentid>189123</parentid>
      <timestamp>2022-08-07T14:52:05Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="340" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๓๑}}&lt;/noinclude&gt;เมืองมา นายหนานสุริยะ นายอุ่นเรือน คุมกำลังสองร้อยยกไปตีเมืองเลง ได้ไชยชนะ จับได้กุ้ยลงมาสู่บ้านเมืองครั้งหนึ่ง&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>i62ic6zg6y0nqdbn5koyk8mstac3d3s</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/245</title>
    <ns>250</ns>
    <id>37144</id>
    <revision>
      <id>189122</id>
      <parentid>108094</parentid>
      <timestamp>2022-08-07T12:49:55Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3013" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๒}}&lt;/noinclude&gt;&lt;section begin=&quot;245-1&quot; /&gt;เสาร์ เดือนแปด แรมสิบสี่ค่ำ ครั้นถึงเดือนสิบเอ็จ ขึ้นสิบเอ็จค่ำ จึงให้พระยาเช้าแสนศิริศุภอักษร ท้าวสิทธิ์ กับไพร่มีชื่อ เชิญศุภอักษรแลคุมตัวพะม่าสะแคงโยส่งลงไปณกรุงเทพมหานคร
{{สกอ|sp|20|sp|10|atr|10|sp|5|fc|14|sp|5|st|6|sp|5|fc|22|sp|5|st|6|sp|5|fc|14|sp|5|atl|10|sp|10|sp|20}}
&lt;section end=&quot;245-1&quot; /&gt;
&lt;section begin=&quot;245-2&quot; /&gt;{{ก|พงษาวดารเมืองหลวงพระบาง|บ=font-size:140%}}

{{ก|ตามฉบับที่มีอยู่ในศาลาลูกขุน}}

{{สกอ|sp|40|fc|14|sp|5|fl|12|sp|5|c|6|sp|5|fr|12|sp|5|fc|14|sp|40}}

ข้าพระพุทธเจ้า ขอพระราชทานเรียงพงษาวดารเมืองหลวงพระบาง แต่ครั้งศักราช ๒๓๖ พระวัสสา มีพระอรหันต์องค์หนึ่งชื่อว่า พระจุลนาคเถร อยู่ในเมืองลังกาทวีป ประกอบด้วยพระไตรปิฎก คิดจะให้พระสาสนารุ่งเรืองไปตราบเท่าถ้วนถึง ๕๐๐๐ พระวัสสา พระองค์จึงพิเคราะห์ด้วยเหตุจะสร้างรูปพระปฏิมากร จึงให้คนไปป่าวร้องชาวเมืองลังกาทวีปให้มาพร้อมกัน แล้วให้ช่างปั้นรูปพระพุทธเจ้ายกพระหัดถ์ทั้งสองขึ้นห้ามเมื่อพระยากบิลพัสดุ์ พระยาโกลีย ยกไพร่พลมารบกันริมน้ำโรหินี ครั้นปั้นเสร็จแล้ว คนทั้งหลายก็เอาเงิน แลทองคำ, ทองแดง, ทองเหลือง มาให้พระจุลนาคเถรหล่อรูปพระปฏิมากร แล้วชาวเมืองลังกาก็พากันทำสักการบูชาต่าง ๆ พระจุลนาคเถร พระยาลังกา พร้อมกันยกเอารูปพระปฏิมากรขึ้นตั้งไว้ในปราสาท ขนานนามตั้งว่า พระบาง แล้วพระจุลนาคเถรจึงเชิญ&lt;section end=&quot;245-2&quot; /&gt;&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>par51btjvf0co4y8m1j37tzuxy2330k</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/246</title>
    <ns>250</ns>
    <id>37145</id>
    <revision>
      <id>189121</id>
      <parentid>108096</parentid>
      <timestamp>2022-08-07T12:46:19Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3137" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๓}}&lt;/noinclude&gt;พระบรมธาตุ ๕ พระองค์ใส่ผอบแก้วขึ้นตั้งไว้บนอาศนทองตรงพระภักตร์พระบาง อธิฐานว่า พระบางองค์นี้จะได้เปนที่ไหว้ที่บูชาแก่เทพยดามนุษย์ทั้งหลายถาวรสืบไปถึง ๕๐๐๐ พระวัสสา ก็ขอให้พระบรมธาตุ ๕ พระองค์เสด็จเข้าสถิตย์อยู่ในรูปพระบางนั้น แล้วพระบรมธาตุเสด็จเข้าอยู่ที่พระนลาตองค์ ๑ อยู่ที่พระหณุองค์ ๑ อยู่ที่พระอุระองค์ ๑ อยู่พระหัดถ์เบื้องขวาองค์ ๑ อยู่พระหัดถ์เบื้องซ้ายองค์ ๑ แล้วพระบางก็ทำปาฏิหารมหัศจรรย์ต่าง ๆ ได้มีการสมโภช ๗ วัน ๗ คืน

ครั้นพระสาสนาล่วงมาถึง ๔๑๘ พระวัสสา พระยาสุบินราชได้เปนพระเจ้าแผ่นดินเมืองลังกาทวีป พระยาศรีจุลราชได้เปนเจ้าแผ่นดินเมืองอินทปัตนคร มีความเสนหารักใคร่แก่กัน พระยาศรีจุลราชจึงแต่งราชทูตถือพระราชสาสนลงสำเภาไปยังเมืองลังกาทวีปขอเชิญพระบางมาทำสักการบูชา พระยาสุบินราชจึงเชิญพระบางมอบให้ราชทูตไปยังเมืองอินทปัตนคร แล้วเจ้าเมืองอินทปัตนครแห่พระบางขึ้นไว้ในพระวิหารกลางเมือง มีการสมโภช ๗ วัน ๗ คืนพระบางนั้นสูงแต่ฝ่าพระบาทถึงยอดพระเมาฬีสองศอกเจ็ดนิ้ว ทองหนัก ๔๒ ชั่ง ๑ ตำลึง

เดิมเมืองหลวงพระบางเรียกว่า เมืองศรีสัตนคนหุตล้านช้างร่มขาว เปนเมืองขึ้นกรุงปักกิ่ง มีเจ้าเมืองครอบครองบ้านเมืองต่อ ๆ กันมาครบ ๕ ปีต้องจัดเครื่องราชบรรณาการไปถวายครั้งหนึ่ง&lt;noinclude&gt;{{ก|๓๐}}&lt;/noinclude&gt;</text>
      <sha1>7qvfgd36wvjw4q0ig461emfbepf9ut2</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/247</title>
    <ns>250</ns>
    <id>37146</id>
    <revision>
      <id>189120</id>
      <parentid>108098</parentid>
      <timestamp>2022-08-07T12:43:49Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3450" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๔}}&lt;/noinclude&gt;ครั้นศักราช ๖๗๘ ปีเถาะ อัฐศก พระยาสุวรรณคำผงได้เปนเจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว มีบุตรชายคนหนึ่งชื่อ ขุนยักษ์ฟ้า ๆ ทำชู้ด้วยภรรยาพระยาสุวรรณคำผง ๆ ขับไล่ขุนยักษ์ฟ้าไปเสียจากบ้านเมือง ขุนยักษ์ฟ้าพาภรรยากับบุตรคนหนึ่งชื่อ ท้าวฟ้างุ้ม ไปอยู่เมืองอินทปัตนคร ท้าวฟ้างุ้มได้นางคำยักษ์ บุตรพระยาศรีจุลราช เจ้าเมืองอินทปัตนคร เปนภรรยา อยู่มา เจ้าเมืองอินทปัตนครเกณฑ์กองทัพให้ท้าวฟ้างุ้ม ยกขึ้นไปถึงเมืองศรีสัตนาคนหุตล้านช้างร่มขาว ครั้งนั้น ท้าวคำย่อ บุตรเจ้าเมืองพวน ทำชู้ด้วยภรรยาของบิดา กลัวบิดาจะฆ่าเสีย หนีลงมาพึ่งท้าวฟ้างุ้มขอกองทัพยกขึ้นไปตีเมืองพวนได้แล้วจะยอมเปนเมืองขึ้น ท้าวฟ้างุ้มจึงยกกองทัพขึ้นไปตีเมืองพวน ยิงปืนใหญ่น้อยสู้รบโต้ตอบกันเปนสามารถ พวกเมืองพวนทนฝีมือไม่ได้ก็แตกกระจัดกระจายไป กองทัพท้าวฟ้างุ้มเข้าหักเอาเมืองได้ จึ่งตั้งท้าวคำย่อเปนเจ้าเมืองพวน เรียกว่า พระยาคำย่อ ท้าวฟ้างุ้มกับพระยาคำย่อยกองทัพกลับลงมาเมืองศรีสัตนาคนหุตล้านช้างร่มขาว จึงแต่งคนถือหนังสือไปถึงพระยาสุวรรณคำผง ผู้เปนปู่ ว่า จะขอเอาราชสมบัติในเมืองศรีสัตนาคนหุต พระยาสุวรรณคำผงจึงเกณฑ์กองทัพออกรบต้านทานสู้กองทัพท้าวฟ้างุ้มไม่ได้ พระยาสุวรรณคำผงผูกฅอตายเสีย ท้าวฟ้างุ้มได้ครองเมืองศรีสัตนาคนหุตล้านช้างร่มขาว เรียกว่า พระยาฟ้างุ้ม หัวเมืองใดตั้งขัดแขง ก็ยกกองทัพไปตี ได้มาเปนเมืองขึ้น&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>1nrdugzz629wj21xo3jzso5t3fhxrik</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/286</title>
    <ns>250</ns>
    <id>37148</id>
    <revision>
      <id>189124</id>
      <parentid>108104</parentid>
      <timestamp>2022-08-07T12:54:53Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3415" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๗๔}}&lt;/noinclude&gt;พระยาหมื่นน่า พระยาเมืองแพน ยกขึ้นไปตั้งอยู่นาโกก แรมสิบเอ็จสิบสองค่ำ เจ้าคำปาน เจ้าพรหมา ยกไปตั้งอยู่เมืองงา แรมสิบสี่ค่ำ เจ้าราชวงษ์เปนแม่ทัพยกไปตั้งอยู่ลาดหาร เจ้าราชบุตรยกขึ้นไปตั้งอยู่ปากน้ำเมืองงอย ครั้นณเดือนสาม ขึ้นสิบสองค่ำ เจ้าคำปาน เจ้าพรหมา ยกไปตั้งอยู่นาโกก ให้พระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน เลื่อนทัพขึ้นไปตั้งอยู่เมืองแปงปากทาง แล้วนัดทัพพร้อมกันเข้าระดมตีทัพนายยง ยังหาถึงวันนัดไม่ พวกกองทัพพระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน ยกเข้าตีชิงได้ค่ายนายยงลูกหนึ่ง สู้รบกันอยู่วันหนึ่ง กองทัพพระยาเมืองขวาสิ้นลูกกระสุนดินดำ ก็ถอยทัพลงมาทางโมกกกลากลิ่งเชียงคานน้ำงา ครั้นณเดือนสาม แรมสิบเอ็จค่ำ เจ้าราชบุตรให้พระยาศรีมหาโน เพี้ยจ่าหมื่น ยกเข้าตีทัพนายยง ๆ แต่งทัพออกสกัดหลัง พระยาศรีมหาโน เพี้ยจ่าหมื่น เสียท่วงทีแตกหนีไป เจ้าคำปาน เจ้าพรหมา แต่งให้พระยาคำชมภู พระยาวรวงษา คุมไพร่ ๘๐๐ คนยกขึ้นไป เจ้าคำปาน เจ้าพรหมา ก็ยกหนุนตามขึ้นไปทางเมืองไซ นายยงรู้ว่า กองทัพยกขึ้นไปมาก ก็เลิกทัพหนีไป เจ้าคำปาน เจ้าพรหมา ให้พระยาคำชมภู พระยาวรวงษา ยกติดตามขึ้นไปถึงเมืองบูรณ์เหนือ หาทันทัพนายยงไม่ แล้วน้อยเขยเจ้าเมืองอูเหนือ เจ้าเมืองสม เจ้าเมืองงาย พระยาสิงคำลื้อ ยกกองทัพเข้าล้อมตีกองทัพพระยาคำชมภู พระยาวรวงษา ในเวลากลางคืน ได้สู้รบ{{ตตฉ|ก้น|กัน}}เปนสามารถ พระยา&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>mov6skmpfebzscmei2mg6u6tnbef5wo</sha1>
    </revision>
    <revision>
      <id>189149</id>
      <parentid>189124</parentid>
      <timestamp>2022-08-07T13:36:11Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3213" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๗๓}}&lt;/noinclude&gt;เจ้าราชวงษ์ เจ้าราชบุตร แต่งให้นายทัพนายกองยกขึ้นไปตามนายยงถึงเมืองไซ หาทันนายยงไม่ จับได้แต่ช้างพัง ๑ โคต่าง ๓๘ หลัง แล้วนายยงพาครอบครัวหนีไปพักอยู่เมืองแวน ครั้นณเดือนแปด ปีวอก โทศก เจ้าราชวงษ์ เจ้าราชบุตร ให้นายทัพนายกองอยู่ประจำรักษา แล้วเลิกทัพกลับลงมาเมืองหลวงพระบาง

ศักราช ๑๒๒๓ ปี ในเดือนยี่ ขึ้นสิบเอ็จค่ำ ปีรกา ตรีศก นายยง ท้าวพระยาเมืองล่า เมืองพง ยกกองทัพมาตีเมืองบูรณ์เหนือ เมืองยั้ว เมืองบูรณ์ใต้ เมืองเงิน เมืองรวงใน เมืองอาย บ้านแพงโพทอง เมืองล่า เมืองไซ ซึ่งขึ้นแก่เมืองหลวงพระบาง บรรดาเจ้าเมืองท้าวพระยานายทัพนายกองซึ่งอยู่ประจำรักษาได้ออกสู้รบป้องกัน เหลือกำลัง ทนฝีมือกองทัพนายยงไม่ได้ แตกหนีมาทางน้ำอูบ้าง น้ำของบ้าง นายยงคุมกองทัพยกเข้ามาตั้งอยู่นาหินเมืองไซทัพ ๑ นาแลทัพ ๑ นาสาวทัพ ๑ เมืองแปงบ้าน พระยาพิศวงลือเมืองล่า ทัพ ๑ สี่ทัพ ครั้งนั้น เจ้าเมืองหลวงพระบางลงมาเฝ้าทูลลอองธุลีพระบาทณกรุงเทพฯ เจ้าอุปราชแต่งให้เจ้าราชวงษ์เปนแม่ทัพ เจ้าคำปาน เจ้าพรหมา พระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน คุมไพร่พลยกขึ้นไปทางลาดหารเมืองงานาโคกทัพ ๑ เจ้าราชบุตรเปนแม่ทัพ พระยาคำมหาโนก พระยาเชียงเหนือ คุมไพร่ยกไปทางน้ำปาดทัพ ๑ แล้วนัดให้ยกไปบรรจบกันที่เมืองไซ ครั้นณเดือนยี่ แรมหกค่ำ พระยาเมืองขวา{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>9s5mw5qfwsb4eaqxwd63cin0c4tvzgc</sha1>
    </revision>
    <revision>
      <id>189172</id>
      <parentid>189149</parentid>
      <timestamp>2022-08-07T14:26:54Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3227" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๗๓}}&lt;/noinclude&gt;เจ้าราชวงษ์ เจ้าราชบุตร แต่งให้นายทัพนายกองยกขึ้นไปตามนายยงถึงเมืองไซ หาทันนายยงไม่ จับได้แต่ช้างพัง ๑ โคต่าง ๓๘ หลัง แล้วนายยงพาครอบครัวหนีไปพักอยู่เมืองแวน ครั้นณเดือนแปด ปีวอก โทศก เจ้าราชวงษ์ เจ้าราชบุตร ให้นายทัพนายกองอยู่ประจำรักษา แล้วเลิกทัพกลับลงมาเมืองหลวงพระบาง

ศักราช ๑๒๒๓ ปี ในเดือนยี่ ขึ้นสิบเอ็จค่ำ ปีรกา ตรีศก นายยง ท้าวพระยาเมืองล่า เมืองพง ยกกองทัพมาตีเมืองบูรณ์เหนือ เมืองยั้ว เมืองบูรณ์ใต้ เมืองเงิน เมืองรวงใน เมืองอาย บ้านแพงโพทอง เมืองล่า เมืองไซ ซึ่งขึ้นแก่เมืองหลวงพระบาง บรรดาเจ้าเมืองท้าวพระยานายทัพนายกองซึ่งอยู่ประจำรักษาได้ออกสู้รบป้องกัน เหลือกำลัง ทนฝีมือกองทัพนายยงไม่ได้ แตกหนีมาทางน้ำอูบ้าง น้ำของบ้าง นายยงคุมกองทัพยกเข้ามาตั้งอยู่นาหินเมืองไซทัพ ๑ นาแลทัพ ๑ นาสาวทัพ ๑ เมืองแปงบ้าน พระยาพิศวงลือเมืองล่า ทัพ ๑ สี่ทัพ ครั้งนั้น เจ้าเมืองหลวงพระบางลงมาเฝ้าทูลลอองธุลีพระบาทณกรุงเทพฯ เจ้าอุปราชแต่งให้เจ้าราชวงษ์เปนแม่ทัพ เจ้าคำปาน เจ้าพรหมา พระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน คุมไพร่พลยกขึ้นไปทางลาดหารเมืองงานาโคกทัพ ๑ เจ้าราชบุตรเปนแม่ทัพ พระยาคำมหาโนก พระยาเชียงเหนือ คุมไพร่ยกไปทางน้ำปาดทัพ ๑ แล้วนัดให้ยกไปบรรจบกันที่เมืองไซ ครั้นณเดือนยี่ แรมหกค่ำ พระยาเมืองขวา{{วว}}&lt;noinclude&gt;{{ก|๓๕}}&lt;/noinclude&gt;</text>
      <sha1>5zinbvh6z0ue7tca68f5cggnc7j8828</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/287</title>
    <ns>250</ns>
    <id>37150</id>
    <revision>
      <id>189150</id>
      <parentid>189075</parentid>
      <timestamp>2022-08-07T13:36:23Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3429" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๗๔}}&lt;/noinclude&gt;พระยาหมื่นน่า พระยาเมืองแพน ยกขึ้นไปตั้งอยู่นาโกก แรมสิบเอ็จสิบสองค่ำ เจ้าคำปาน เจ้าพรหมา ยกไปตั้งอยู่เมืองงา แรมสิบสี่ค่ำ เจ้าราชวงษ์เปนแม่ทัพยกไปตั้งอยู่ลาดหาร เจ้าราชบุตรยกขึ้นไปตั้งอยู่ปากน้ำเมืองงอย ครั้นณเดือนสาม ขึ้นสิบสองค่ำ เจ้าคำปาน เจ้าพรหมา ยกไปตั้งอยู่นาโกก ให้พระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน เลื่อนทัพขึ้นไปตั้งอยู่เมืองแปงปากทาง แล้วนัดทัพพร้อมกันเข้าระดมตีทัพนายยง ยังหาถึงวันนัดไม่ พวกกองทัพพระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน ยกเข้าตีชิงได้ค่ายนายยงลูกหนึ่ง สู้รบกันอยู่วันหนึ่ง กองทัพพระยาเมืองขวาสิ้นลูกกระสุนดินดำ ก็ถอยทัพลงมาทางโมกกกลากลิ่งเชียงคานน้ำงา ครั้นณเดือนสาม แรมสิบเอ็จค่ำ เจ้าราชบุตรให้พระยาศรีมหาโน เพี้ยจ่าหมื่น ยกเข้าตีทัพนายยง ๆ แต่งทัพออกสกัดหลัง พระยาศรีมหาโน เพี้ยจ่าหมื่น เสียท่วงทีแตกหนีไป เจ้าคำปาน เจ้าพรหมา แต่งให้พระยาคำชมภู พระยาวรวงษา คุมไพร่ ๘๐๐ คนยกขึ้นไป เจ้าคำปาน เจ้าพรหมา ก็ยกหนุนตามขึ้นไปทางเมืองไซ นายยงรู้ว่า กองทัพยกขึ้นไปมาก ก็เลิกทัพหนีไป เจ้าคำปาน เจ้าพรหมา ให้พระยาคำชมภู พระยาวรวงษา ยกติดตามขึ้นไปถึงเมืองบูรณ์เหนือ หาทันทัพนายยงไม่ แล้วน้อยเขยเจ้าเมืองอูเหนือ เจ้าเมืองสม เจ้าเมืองงาย พระยาสิงคำลื้อ ยกกองทัพเข้าล้อมตีกองทัพพระยาคำชมภู พระยาวรวงษา ในเวลากลางคืน ได้สู้รบ{{ตตฉ|ก้น|กัน}}เปนสามารถ พระยา&lt;noinclude&gt;{{ก|๓๕}}&lt;/noinclude&gt;</text>
      <sha1>7vas973mc40346lo8t2xkc4j24nu1mg</sha1>
    </revision>
    <revision>
      <id>189173</id>
      <parentid>189150</parentid>
      <timestamp>2022-08-07T14:27:06Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3415" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๗๔}}&lt;/noinclude&gt;พระยาหมื่นน่า พระยาเมืองแพน ยกขึ้นไปตั้งอยู่นาโกก แรมสิบเอ็จสิบสองค่ำ เจ้าคำปาน เจ้าพรหมา ยกไปตั้งอยู่เมืองงา แรมสิบสี่ค่ำ เจ้าราชวงษ์เปนแม่ทัพยกไปตั้งอยู่ลาดหาร เจ้าราชบุตรยกขึ้นไปตั้งอยู่ปากน้ำเมืองงอย ครั้นณเดือนสาม ขึ้นสิบสองค่ำ เจ้าคำปาน เจ้าพรหมา ยกไปตั้งอยู่นาโกก ให้พระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน เลื่อนทัพขึ้นไปตั้งอยู่เมืองแปงปากทาง แล้วนัดทัพพร้อมกันเข้าระดมตีทัพนายยง ยังหาถึงวันนัดไม่ พวกกองทัพพระยาเมืองขวา พระยาหมื่นน่า พระยาเมืองแพน ยกเข้าตีชิงได้ค่ายนายยงลูกหนึ่ง สู้รบกันอยู่วันหนึ่ง กองทัพพระยาเมืองขวาสิ้นลูกกระสุนดินดำ ก็ถอยทัพลงมาทางโมกกกลากลิ่งเชียงคานน้ำงา ครั้นณเดือนสาม แรมสิบเอ็จค่ำ เจ้าราชบุตรให้พระยาศรีมหาโน เพี้ยจ่าหมื่น ยกเข้าตีทัพนายยง ๆ แต่งทัพออกสกัดหลัง พระยาศรีมหาโน เพี้ยจ่าหมื่น เสียท่วงทีแตกหนีไป เจ้าคำปาน เจ้าพรหมา แต่งให้พระยาคำชมภู พระยาวรวงษา คุมไพร่ ๘๐๐ คนยกขึ้นไป เจ้าคำปาน เจ้าพรหมา ก็ยกหนุนตามขึ้นไปทางเมืองไซ นายยงรู้ว่า กองทัพยกขึ้นไปมาก ก็เลิกทัพหนีไป เจ้าคำปาน เจ้าพรหมา ให้พระยาคำชมภู พระยาวรวงษา ยกติดตามขึ้นไปถึงเมืองบูรณ์เหนือ หาทันทัพนายยงไม่ แล้วน้อยเขยเจ้าเมืองอูเหนือ เจ้าเมืองสม เจ้าเมืองงาย พระยาสิงคำลื้อ ยกกองทัพเข้าล้อมตีกองทัพพระยาคำชมภู พระยาวรวงษา ในเวลากลางคืน ได้สู้รบ{{ตตฉ|ก้น|กัน}}เปนสามารถ พระยา&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>mov6skmpfebzscmei2mg6u6tnbef5wo</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/248</title>
    <ns>250</ns>
    <id>37156</id>
    <revision>
      <id>189116</id>
      <parentid>108118</parentid>
      <timestamp>2022-08-07T12:39:14Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2973" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๒๓๖}}&lt;/noinclude&gt;มา พระบางก็กลับไปประดิษฐานอยู่ในพระวิหารเมืองเวียงคำดังเก่า แล้วญวนชื่อ องบัวขว้างซุนเนิก ยกกองทัพมาตีเมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระไชยจักรพรรดิแผ่นแผ้วจัดกองทัพออกรบรับไม่ชนะ ต้องพาครอบครัวหนีลงมาเมืองเชียงคาน แล้วแต่งท้าวแท่งคำ บุตร คุมกองทัพไปตี ทัพองบัวขว้างซุนเนิกทนฝีมือไม่ได้ แตกกระจัดกระจายไป พระไชยจักรพรรดิแผ่นแผ้วครองเมืองได้ ๔๒ ปี รวมอายุ ๖๕ ปี ถึงแก่กรรมที่เมืองเชียงคาน

ครั้นศักราช ๘๓๑ ปีฉลู เอกศก ท้าวแท่งคำ บุตรพระไชยจักรพรรดิแผ่นแผ้วที่ ๑ ได้เปนเจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว เรียกว่า พระยาสุวรรณปาหลัง ครองเมืองได้ ๗ ปี ไม่มีบุตร อายุได้ ๔๑ ปี ถึงแก่กรรม

ศักราช ๘๓๘ ปีวอก อัฐศก ท้าวพระยาพร้อมกันยกท้าวราชแสนไท บุตรพระยาสามแสนไทที่ ๗ เปนพระยาล่าน้ำแสนไทไตรภูวนารถ เจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว แล้วให้ท้าวพระยาไปเชิญพระบางที่เมืองเวียงคำมาไว้วัดเชียงกลาง เมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระยาล่าน้ำแสนไทจึงสร้างพระวิหารหลังหนึ่งชื่อ วัดมโนรมย์ เชิญพระบางมาประดิษฐานไว้ในวิหาร พระยาล่าน้ำมีบุตรชายคนหนึ่งชื่อ ท้าวชมภู พระยาล่าน้ำครองเมืองได้ ๑๕ ปี รวมอายุ ๓๓ ปี ถึงแก่กรรมที่เมืองน่าน
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>ruouo8s5cip1p5w3mxuxgv621fshjnq</sha1>
    </revision>
    <revision>
      <id>189118</id>
      <parentid>189116</parentid>
      <timestamp>2022-08-07T12:41:29Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3323" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๕}}&lt;/noinclude&gt;หลายเมือง แต่เมืองไผ่หนามปลูกก่อไผ่เปนระเนียด จะยิงปืนเท่าใดก็ไม่อาจทำลายได้ พระยาฟ้างุ้มจึงให้ทำกระสุนปืนด้วยทองคำยิงเข้าไปในเมืองแล้วเลิกทัพกลับไป ราษฎรในเมืองไผ่หนามก็พากันถางกอไผ่เอากระสุนปืนทองคำ แล้วพระยาฟ้างุ้มกลับยกกองทัพมาตี ก็หาแพ้ชะนะกันไม่ เจ้าเมืองไผ่หนามกับพระยาฟ้างุ้มยอมเปนทางไตรีแก่กัน จึ่งเปลี่ยนชื่อพระยาเภา เจ้าเมืองไผ่หนาม เปนพระยาเวียงคำ ตามเหตุที่ได้เอากระสุนปืนทองคำยิง อยู่มา เจ้าเมืองอินทปัตนครให้หาพระยาฟ้างุ้ม บุตรเขย ลงไปเมืองอินทปัตนคร ให้โอวาทสั่งสอนไม่ให้ยกกองทัพไปเที่ยวตีนานาประเทศ ให้ตั้งอยู่ในทศพิธราชธรรม รับศีลห้าในพระวิหารพระบาง แล้วยกเขตรแขวงเมืองอินทปัตนครตั้งแต่ลี่ผีขึ้นไปให้ขึ้นเมืองศรีสัตนาคนหุตล้านช้างร่มขาว แล้วพระยาฟ้างุ้มขอเชิญพระบางขึ้นไปเมืองศรีสัตนาคนหุตล้านช้างร่มขาวด้วย ครั้นขึ้นไปถึงเมืองเวียงคำ พระยาเวียงคำขอเชิญพระบางไว้ทำสักการบูชา พระยาฟ้างุ้มจึงพาไพร่พลขึ้นไปเมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระยาฟ้างุ้มมีบุตรชายคนหนึ่งชื่อ ท้าวอุ่นเรือน อยู่มา พระยาฟ้างุ้มไม่ตั้งอยู่ในสัตย์ธรรม ข่มเหงเอาภรรยาท้าวพระยามาเปนภรรยาของตัว ท้าวพระยาจึงพร้อมกันขับไล่ พระยาฟ้างุ้มหนีไปพึ่งพระยาคำตันเมืองน่าน พระยาฟ้างุ้มครองเมืองได้ ๔๑ ปี รวมอายุได้ ๗๐ ปี ถึงแก่กรรมที่เมืองน่าน
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>1jqluks2pxqcbeszpstq997nkx42en8</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/249</title>
    <ns>250</ns>
    <id>37157</id>
    <revision>
      <id>189119</id>
      <parentid>108132</parentid>
      <timestamp>2022-08-07T12:43:05Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2802" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๖}}&lt;/noinclude&gt;ศักราช ๗๓๕ ปีชวด เบญจศก ท้าวพระยาพร้อมกันยกท้าวอุ่นเรือน บุตรพระยาฟ้างุ้ม ขึ้นครองเมืองศรีสัตนาคนหุตล้านช้างร่มขาว เรียกว่า พระยาสามแสนไทยไตรภูวนารถธิบดีศรีสัตนาคนหุตล้านช้างร่มขาว ท้าวอุ่นเรือนมีบุตรชาย ท้าวล้านคำแดง ๑ ท้าวคำปาก ๑ ท้าวฦาไชย ๑ ท้าวไชยสาร ๑ ท้าวฟ้ากริ่ม ๑ ท้าวหมื่นไชย ๑ ท้าวราชแสนไท ๑ เจ็ดคน ครั้งนั้น บ้านเมืองไม่มีทัพศึก พระยาสามแสนไทครองเมืองได้ ๔๓ ปี รวมอายุ ๖๐ ปี ถึงแก่กรรม

ศักราช ๗๗๘ ปีมแม อัฐศก ท้าวล้านคำแดง บุตรพระยาสามแสนไทที่ ๑ ได้ครองเมืองศรีสัตนาคนหุตล้านช้างร่มขาว ครั้งนั้น บ้านเมืองก็ไม่มีเหตุการสิ่งใด ท้าวล้านคำแดงมีบุตรชาย ท้าวยุขอน ๑ ท้าวพรหมทัต ๑ ท้าวล้านคำแดงครองเมืองได้ ๑๑ ปี รวมอายุได้ ๕๐ ปี ถึงแก่กรรม

ศักราช ๗๘๙ ปีมะเมีย นพศก ท้าวพระยาพร้อมกันตั้งท้าวฦาไชย บุตรพระยาสามแสนไทที่ ๓ เปนพระไชยจักรพรรดิแผ่นแผ้ว เจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาวต่อมา ท้าวฦาไชยมีบุตรชาย ท้าวแท่งคำ ๑ ท้าวภูเพ ๑ สองคน แล้วพระไชยจักพรรดิแผ่นแผ้วให้ท้าวพระยาลงไปเชิญพระบางณเมืองเวียงคำใส่เรือขึ้นมาถึงแก่งจันใต้เมืองเชียงคาน เรือล่ม พระบางจมน้ำหายไป อยู่&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>82rz9ng6wqfzbdx65n67czoz5s6nyv9</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/250</title>
    <ns>250</ns>
    <id>37158</id>
    <revision>
      <id>189117</id>
      <parentid>108122</parentid>
      <timestamp>2022-08-07T12:40:27Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2939" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๗}}&lt;/noinclude&gt;มา พระบางก็กลับไปประดิษฐานอยู่ในพระวิหารเมืองเวียงคำดังเก่า แล้วญวนชื่อ องบัวขว้างซุนเนิก ยกกองทัพมาตีเมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระไชยจักรพรรดิแผ่นแผ้วจัดกองทัพออกรบรับไม่ชนะ ต้องพาครอบครัวหนีลงมาเมืองเชียงคาน แล้วแต่งท้าวแท่งคำ บุตร คุมกองทัพไปตี ทัพองบัวขว้างซุนเนิกทนฝีมือไม่ได้ แตกกระจัดกระจายไป พระไชยจักรพรรดิแผ่นแผ้วครองเมืองได้ ๔๒ ปี รวมอายุ ๖๕ ปี ถึงแก่กรรมที่เมืองเชียงคาน

ครั้นศักราช ๘๓๑ ปีฉลู เอกศก ท้าวแท่งคำ บุตรพระไชยจักรพรรดิแผ่นแผ้วที่ ๑ ได้เปนเจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว เรียกว่า พระยาสุวรรณปาหลัง ครองเมืองได้ ๗ ปี ไม่มีบุตร อายุได้ ๔๑ ปี ถึงแก่กรรม

ศักราช ๘๓๘ ปีวอก อัฐศก ท้าวพระยาพร้อมกันยกท้าวราชแสนไท บุตรพระยาสามแสนไทที่ ๗ เปนพระยาล่าน้ำแสนไทไตรภูวนารถ เจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว แล้วให้ท้าวพระยาไปเชิญพระบางที่เมืองเวียงคำมาไว้วัดเชียงกลาง เมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระยาล่าน้ำแสนไทจึงสร้างพระวิหารหลังหนึ่งชื่อ วัดมโนรมย์ เชิญพระบางมาประดิษฐานไว้ในวิหาร พระยาล่าน้ำมีบุตรชายคนหนึ่งชื่อ ท้าวชมภู พระยาล่าน้ำครองเมืองได้ ๑๕ ปี รวมอายุ ๓๓ ปี ถึงแก่กรรม
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>759nlt1t7qkg7joeeaqfbv0rpaywjt3</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/251</title>
    <ns>250</ns>
    <id>37159</id>
    <revision>
      <id>189115</id>
      <parentid>108124</parentid>
      <timestamp>2022-08-07T12:35:50Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3290" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๘}}&lt;/noinclude&gt;ศักราช ๘๕๓ ปีกุน ตรีศก ท้าวชมภู บุตรพระยาล่าน้ำ ได้เปนเจ้าเมือง ๕ ปี ไม่มีบุตร อายุได้ ๑๕ ปี ถึงแก่กรรม

ศักราช ๘๕๘ ปีมโรง อัฐศก ท้าวพระยาพร้อมกันยกท้าวภูเพ บุตรพระไชยจักรพรรดิแผ่นแผ้วที่ ๒ เปนเจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว เรียกว่า พระยาวิชุลราชธิบดี ๆ สร้างพระอุโบสถหลังหนึ่ง เชิญพระบางประดิษฐานไว้ในพระอุโบสถวัดวิชุลราช พระยาวิชุลราชมีบุตรชายคนหนึ่งชื่อ ท้าวโพธิสาระ พระยาวิชุลราชครองเมืองได้ ๒๐ ปี รวมอายุ ๕๓ ปี ถึงแก่กรรม

ศักราช ๘๗๘ ปีชวด อัฐศก ท้าวโพธิสาระ บุตรพระยาวิชุลราช ได้เปนเจ้าเมือง เรียกว่า พระยาโพธิสาระล้านช้างร่มขาว อยู่มา พระแซกคำ เดิมอยู่ในพระวิหารวัดเมืองเชียงใหม่ เสด็จมาประดิษฐานอยู่ร่วมแท่นใหญ่กับพระบางที่วัดวิชุลราชธาราม เมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระยาพรหมราช เจ้าเมืองเชียงใหม่ รู้ว่า พระแซกคำหายไป จึงแต่งให้แสนท้าวคุมไพร่ ๒๐ คนไปเที่ยวหาตามหัวเมืองนานาประเทศ มาพบพระแซกคำอยู่ในพระอุโบสถวัดวิชุลราชธาราม ครั้นดึกประมาณ ๒ ยามเสศ คนเมืองเชียงใหม่พากันตัดน่าต่างเข้าไปยกเอาพระแซกคำ พวกซึ่งรักษาอุโบสถตื่นขึ้น จับพวกเมืองเชียงใหม่ได้ทั้ง ๒๐ คน พระยาโพธิสาระให้ยกโทษเสีย ปล่อยตัวกลับไปเมืองเชียงใหม่ พระยาพรหมราช เจ้าเชียงใหม่ ทราบว่า เจ้าเมืองหลวงพระบางตั้งอยู่ในยุติธรรม เห็นแก่พระยาพรหมราช จึงปล่อยตัว&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>2z801mg3q5taao7ixjkieea0wu53dlq</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/252</title>
    <ns>250</ns>
    <id>37160</id>
    <revision>
      <id>189114</id>
      <parentid>108126</parentid>
      <timestamp>2022-08-07T12:33:03Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3311" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๓๙}}&lt;/noinclude&gt;พวกซึ่งทำความผิดมาดังนี้ ก็มีบุญคุณมาก จึงแต่งให้ท้าวพระยาพานางยอดคำ บุตร ไปยกให้เปนภรรยาพระยาโพธิสาระ ๆ มีบุตรชาย เจ้าเชษฐวงษา ๑ เจ้าทาเรือ ๑ เจ้าวรวังโส ๑ สามคน บุตรหญิง นางแก้วกุมรี ๑ นางคำเหลา ๑ นางคำไป ๑ สามคน รวม ๖ คน อยู่มา พระยาพรหมราช เจ้าเมืองเชียงใหม่ ถึงแก่กรรม ท้าวพระยาเมืองเชียงใหม่นำความมาแจ้งแก่พระยาโพธิสาระ เจ้าเมืองศรีสัตนาคนหุตล้านช้างร่มขาว แลขอเจ้าเชษฐวงษา บุตรพระยาโพธิสาระที่ ๑ ขึ้นไปเปนเจ้าเมืองเชียงใหม่ เรียกว่า พระยาไชยเชษฐาธิราช พระยาโพธิสาระครองเมืองได้ ๒๘ ปี รวมอายุ ๔๒ ปี ถึงแก่กรรม

ศักราช ๙๐๖ ปีมะโรง ฉศก พระไชยเชษฐาธิราชจึงมอบเมืองเชียงใหม่ให้ท้าวพระยาอยู่รักษา พระไชยเชษฐาธิราชลงมาครองเมืองศรีสัตนาคนหุตล้านช้างร่มขาว แล้วเชิญพระแก้วมรกฎเมืองเชียงใหม่ลงมาไว้เมืองศรีสัตนาคนหุตล้านช้างร่มขาว พระไชยเชษฐาธิราชครองเมืองได้ ๖ ปี ครั้นศักราช ๙๑๒ ปีจอ โทศก พระไชยเชษฐาธิราชจึงแต่งท้าวพระยาถือพระราชสาสนคุมเครื่องราชบรรณาการลงมากรุงศรีอยุทธยาขอพระราชธิดาสมเด็จพระมหาจักรพรรดิราชาธิราชพระเจ้าช้างเผือก ทรงนามว่า พระเทพกระษัตรี ขึ้นไปเปนปิ่นสุรางค์กัลยาในเมืองศรีสัตนาคนหุต สมเด็จพระเจ้าช้างเผือกจึงมีพระราชสาสนตอบขึ้นไปว่า ซึ่งเจ้าเมืองศรีสัตนาคนหุตมีพระไทยจะร่วมพระราชโลหิตเปนสัมพันธมิตรไมตรีนั้น ก็อนุญาตให้{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>4fgyv44v5ovg4htn5nwndw0um6bh9ve</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/253</title>
    <ns>250</ns>
    <id>37209</id>
    <revision>
      <id>189113</id>
      <parentid>108133</parentid>
      <timestamp>2022-08-07T12:27:39Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3319" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๐}}&lt;/noinclude&gt;ให้แต่งผู้คนสิ่งของลงมารับเถิด พระไชยเชษฐาธิราชจึ่งแต่งทูตานุทูต กับไพร่ ๕๐๐ ท้าวพระยานางเถ้าแก่ ลงมารับ สมเด็จพระเจ้าช้างเผือกจึงส่งพระราชธิดาชื่อ พระแก้วฟ้า ให้แก่ท้าวพระยาขึ้นไปเมืองศรีสัตนาคนหุต พระไชยเชษฐาธิราชรู้ว่า ไม่ใช่องค์พระเทพกระษัตรี ก็เสียใจ จึงมีราชสาสนคุมเครื่องราชบรรณาการให้ราชทูตท้าวพระยานำแก้วฟ้าลงมาส่งยังกรุงศรีอยุทธยา ในพระราชสาสนนั้นว่า เดิมพระองค์ประสาทพระเทพกระษัตรีให้ กิติศัพท์เล่าฦาทั้งประเทศเมืองศรีสัตนาคนหุต แล้วพระองค์ส่งพระแก้วฟ้า ราชบุตรี ขึ้นมานั้น ครั้นจะรับไว้ ก็เปนที่อัปรยศแก่ท้าวพระยาแลราษฎรเมืองศรีสัตนาคนหุต ขอส่งพระแก้วฟ้าคืน จงพระราชทานพระเทพกระษัตรีตามอนุญาตแต่ก่อน

ในศักราช ๙๑๒ ปีจอ โทศกนั้น พระไชยเชษฐาธิราชได้ขึ้นไปครองเมืองเชียงแสน ครั้นศักราช ๙๑๓ ปีกุน ตรีศก สมเด็จพระเจ้าช้างเผือกจึงส่งพระเทพกระษัตรีให้ราชทูตท้าวพระยานำขึ้นไปถึงนอกด่านเมืองเพชรบูรณ์ สมเด็จพระเจ้าหงษาวดีจึงแต่งให้นายทัพนายกองมาตีชิงเอาพระเทพกระษัตรีไปได้ พระไชยเชษฐาธิราชรู้ความแล้วก็โกรธว่า ซึ่งพระเจ้าหงษาวดีแต่งรี้พลมาแย่งชิงเอาพระเทพกระษัตรีไปทั้งนี้ ก็เพราะเมืองพระพิศณุโลกเปนต้นคิด จำจะแก้แค้นให้จงได้ จึงเกณฑ์ช้างม้ารี้พลจะยกไปเอาเมืองพระพิศณุโลก สมเด็จพระเจ้าช้างเผือกทราบความก็ตรัสห้าม จึงมิได้ยกไป&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>n636fhxw2a0km3cg9uch92rd763ev9r</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/254</title>
    <ns>250</ns>
    <id>37210</id>
    <revision>
      <id>189112</id>
      <parentid>108134</parentid>
      <timestamp>2022-08-07T12:26:26Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3255" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๑}}&lt;/noinclude&gt;จุลศักราช ๙๑๔ ปีชวด จัตวาศก พระมหินทราธิราช พระราชบุตรสมเด็จพระเจ้าช้างเผือก ได้ราชสมบัติในกรุงศรีอยุทธยา ส่งข่าวลับขึ้นไปถึงเมืองศรีสัตนาหุตว่า ให้ยกกองทัพลงมาช่วยกองทัพกรุงศรีอยุทธยาตีกระหนาบเอาเมืองพระพิศณุโลก พระไชยเชษฐาธิราชจึงเกณฑ์ช้างม้ารี้พลลงมาทางเมืองนครไทยถึงเมืองพระพิศณุโลก ให้พระยาสุรินทร์คว่างฟ้า พระยามือไฟ พระยามือเหล็ก ออกตั้งค่ายใกล้เมืองประมาณ ๔๐ เส้น ๕๐ เส้น ฝ่ายพระมหินทราธิราชกรุงศรีอยุทธยาก็ยกทัพเรือขึ้นไปตั้งอยู่ปากน้ำพิงค์ พระไชยเชษฐาธิราชจึงให้ไพร่พลทหารเข้าปีนเมือง เหลือกำลังไพร่พล หักเอาเมืองไม่ได้ จึงให้ข้ามคูเข้าไปขุดกำแพงเมืองพระพิศณุโลก ฝ่ายพระมหาธรรมราชา เจ้าเมืองพระพิศณุโลก ให้ทหารออกทลวงฟัน พลเมืองศรีสัตนาคนหุตต่อกำลังมิได้ ก็ถอยออกไปตั้งมั่นอยู่ในค่าย แล้วพระมหาธรรมราชา เจ้าเมืองพระพิศณุโลก จึงเกณฑ์ให้เอาไม้ไผ่ทำแพเอาไฟจุดลอยลงไปถึงกองทัพเรือพระมหินทราธิราชมิทันรู้ตัว ไพร่พลแตกตื่นพากันลงเรือทันบ้างมิทันบ้าง เสียเรือแลไพร่พลเปนอันมาก ฝ่ายเจ้าเมืองหงษาวดีรู้ข่าวว่า เมืองพระพิศณุโลกเกิดศึก จึงเกณฑ์กองทัพให้ลงมาช่วยตีหักเอาค่ายพระยามือเหล็กได้ ก็เข้าไปในเมืองพระพิศณุโลก แล้วกองทัพเรือสมเด็จพระมหินทราธิราชเจ้าแผ่นดินกรุงศรีอยุทธยาก็เลิกทัพกลับลงไป พระไชย&lt;noinclude&gt;{{ก|๓๑}}&lt;/noinclude&gt;</text>
      <sha1>bxhtfxw7aqs2vj4hznj97ulzuvhs8gl</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/255</title>
    <ns>250</ns>
    <id>37211</id>
    <revision>
      <id>189111</id>
      <parentid>108136</parentid>
      <timestamp>2022-08-07T12:25:57Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3318" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๒}}&lt;/noinclude&gt;เชษฐาธิราชรู้ว่า กองทัพกรุงศรีอยุทธยาเลิกไปแล้ว ก็ล่าทัพขึ้นไปทางด่านชมภู ให้พระยาแสนสุรินทร์คว่างฟ้า พระยามือเหล็ก พระยามือไฟ อยู่รั้งหลัง ไปถึงวารีทางช่องแคบ จึงแต่งทหารซุ่มไว้สองข้างทาง แล้วยกพลทหารเข้าไปตั้งข้างในไกลกันประมาณ ๓๐ เส้น ๔๐ เส้น คอยตีทัพซึ่งจะติดตามไป ฝ่ายทัพเมืองหงษาวดีที่มาช่วยเมืองพระพิศณุโลกยกติดตามไปถึงวารีทางแคบก็ล่วงเข้าไปถึงทัพใหญ่ ฝ่ายทหารกองซุ่มได้ทีก็ตีกระหนาบสู้รบกันถึงอาวุธสั้น กองทัพเมืองหงษาวดีแตกฉานหนีไป ผู้คนล้มตาย เก็บได้ช้างม้าเครื่องสาตราวุธเปนอันมาก

ครั้นถึงศักราช ๙๑๗ ปีเถาะ สัปตศก พระเจ้าหงษาวดียกกองทัพลงมาล้อมกรุงศรีอยุทธยา สมเด็จพระมหินทราธราชจึงมีศุภอักษรขึ้นไปถึงกรุงศรีสัตนาคนหุตขอกองทัพลงมาช่วย พระไชยเชษฐาธิราชทราบแล้วจึงให้เกณฑ์กองทัพประมาณห้าหมื่นพร้อมด้วยช้างม้าเครื่องสาตราวุธยกลงมาถึงเมืองเพ็ชรบูรณ์ พระเจ้าหงษาวดีคิดอุบายมีศุภอักษรประทับตราพระราชสีห์ให้คนถือขึ้นไปถึงพระไชยเชษฐาธิราชว่า ให้รีบยกลงมาช่วย ด้วยกองทัพเมืองหงษาวดีกำลังอดเสบียงอาหาร พระไชยเชษฐาธิราชไม่รู้ในอุบายพระเจ้าหงษาวดี เข้าใจว่า เปนศุภอักษรกรุงศรีอยุทธยาจริง ก็รีบยก{{ตตฉ|ลอง|ล่อง}}ลงมาถึงเมืองสระบุรี พบกองทัพเมืองหงษาวดีตั้งสกัดอยู่โจมเข้าตี กองทัพพระไชยเชษฐาธิราชมิทันรู้ตัวก็แตกกระจัดกระจายไป{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>q8mz9ggi4vovueulemi28n47aljiko5</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/256</title>
    <ns>250</ns>
    <id>37212</id>
    <revision>
      <id>189110</id>
      <parentid>108139</parentid>
      <timestamp>2022-08-07T12:25:12Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3453" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๓}}&lt;/noinclude&gt;ผู้คนล้มตาย เสียช้างม้าเครื่องสาตราวุธเปนอันมาก พระไชยเชษฐาธิราชก็ขึ้นช้างพาไพร่พลที่เหลืออยู่กลับไปเมืองศรีสัตนาคนหุต ครั้งนั้น กรุงศรีอยุทธยาก็เสียแก่พระเจ้าหงษาวดี ๆ ให้พระมหาธรรมราชา เจ้าเมืองพระพิศณุโลก มาครองกรุงศรีอยุทธยา

จุลศักราช ๙๒๑ ปีมแม เอกศก พระเจ้าหงษาวดียกกองทัพขึ้นไปตีเมืองศรีสัตนาคนหุต ได้สู้รบกันเปนสามารถ กองทัพพระเจ้าหงษาวดีเหลือกำลัง หักเอาเมืองมิได้ ก็เลิกทัพกลับไป พระไชยเชษฐาธิราชครองเมืองเชียงแสนได้ ๙ ปี ในศักราช ๙๒๑ ปีมแม เอกศก ให้ท้าวพระยาอยู่รักษาเมืองศรีสัตนาคนหุต, เมืองเชียงแสน พระไชยเชษฐาธิราชลงมาตั้งเมืองเวียงจันท์ มีนามว่า เมืองจันทบุรีศรีสัตนาคนหุตล้านช้างร่มขาว แต่พระบาง พระแก้วมรกฎ พระแซกคำ อยู่วัดวิชุลราชธราราม เมืองศรีสัตนาคนหุตล้านช้างร่มขาวจึงเปลี่ยนนามว่า เมืองหลวงพระบางราชธานีศรีสัตนาคนหุตล้านช้างร่มขาว พระไชยเชษฐาธิราชครองเมืองจันทบุรีศรีสัตนาคนหุต ได้สร้างพระเจดีย์ก่อ{{ตตฉ|ครอม|คร่อม/ครอบ}}บรมธาตุพระยาศรีธรรมโสกราชองค์หนึ่ง อยู่มา เจ้าเมืองหงษาวดีให้อิมมะเร บุตร พระยาอังวะ น้อง คุมกองทัพพม่ามาตีเมืองเชียงใหม่ พระยาสามล้าน, พระยาม้า ผู้รักษาเมือง สู้ไม่ได้ กวาดครอบครัวลงมาพึ่งพระไชยเชษฐาธิราชเมืองเวียงจันทบุรี แล้วอิมมะเร พระยาอังวะ ยกกองทัพติดตามลงมาตีบ้านเล็กเมืองน้อยจนถึงเมืองจันทบุรี กองทัพอิมมะเร พระยาอังวะ จับได้เจ้าอุปราช&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>ah7425efwqwuml2f31hs61uhtz71hej</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/257</title>
    <ns>250</ns>
    <id>37213</id>
    <revision>
      <id>189109</id>
      <parentid>108140</parentid>
      <timestamp>2022-08-07T12:24:10Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3166" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๔}}&lt;/noinclude&gt;เมืองเวียงจันท์ ๑ น้องหญิงพระไชยเชษฐาธิราช ๒ นางแทนคำ ๑ มารดานางแทนคำ ๑ ห้าคน ส่งไปเมืองหงษาวดี แล้วเลิกทัพกลับไป อยู่มา เจ้าเมืองหงษาวดีแต่งกองทัพลงมาตีเมืองเวียงจันท์อิก พระไชยเชษฐาธิราชพาครอบครัวลงมาตั้งค่ายอยู่ปากน้ำงึม ได้ต่อรบต้านทานกันเปนสามารถ กองทัพเมืองหงษาวดีเหลือกำลังที่จะรบ ชิงเอาค่ายไม่ได้ ก็เลิกทัพกลับไป พระไชยเชษฐาธิราชครองเมืองเชียงใหม่, เชียงแสน, หลวงพระบาง, เวียงจันท์ รวม ๒๔ ปี มีบุตรชายคนหนึ่งชื่อ พระหน่อแก้ว แต่ยังเล็ก พระไชยเชษฐาธิราชอายุได้ ๓๙ ปี ถึงแก่กรรม

ศักราช ๙๒๙ ปีเถาะ นพศก พระยาแสนสุรินทร์คว่างฟ้า พระยาจันทสิงหราช เมืองเวียงจันท์ เกิดวิวาทรบกันจะแย่งเอาพระหน่อแก้ว บุตรพระไชยเชษฐาธิราช ไปเลี้ยง พระยาสุรินทร์คว่างฟ้าจับพระยาจันทสิงหราชได้ ให้ฆ่าเสีย พระยาสุรินทร์คว่างฟ้าได้เปนเจ้าเมืองเวียงจันท์ เรียกว่า พระยาสุมังคลโพธิสัตวอวยการาชาประเทศ มีบุตรชายคนหนึ่งเปนพระยานครน้อย พระยาสุมังคลโพธิสัตว์ครองเมืองได้ ๔ ปี

ศักราช ๙๓๓ ปีมแม ตรีศก เจ้าเมืองหงษาวดีจัดกองทัพลงมาตีเมืองเวียงจันท์ จับได้พระยาสุมังคลโพธิสัตว พระหน่อแก้ว ส่งขึ้นไปเมืองหงษาวดี แล้วตั้งอุปราชซึ่งจับไปครั้งก่อนเปนเจ้าเมืองเวียงจันท์ ครั้งนั้น เมืองเวียงจันท์ เมืองหลวงพระบาง ต้องอ่อนน้อมขึ้น&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>sd6jrybii5h0h2r77al1medljscep73</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/258</title>
    <ns>250</ns>
    <id>37214</id>
    <revision>
      <id>189108</id>
      <parentid>108143</parentid>
      <timestamp>2022-08-07T12:21:44Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3505" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๕}}&lt;/noinclude&gt;พม่าหงษาวดีต่อมา แล้วต้องไปบรรณาการกรุงปักกิ่งตามแบบอย่างแต่ก่อนด้วย แลเมืองเชียงแสน ตั้งแต่กองทัพพระเจ้าหงษาวดีจับพระยาสุมังคลโพธิสัตวส่งไปเมืองหงษาวดีแล้ว ก็หาได้อ่อนน้อมต่อเมืองหลวงพระบางไม่ ไปพึ่งแก่เมืองเชียงใหม่ อยู่มา มีผู้อวดอ้างตั้งตัวเปนพระไชยเชษฐาธิราชเกลี้ยกล่อมได้ผู้คนปลายเขตรปลายแดนยกกองทัพมาตีเมืองเวียงจันท์ เจ้าเมืองเวียงจันท์พาครอบครัวลงเรือหนีขึ้นไปถึงแก่งเรือล่ม เจ้าเมืองเวียงจันท์ถึงแก่กรรม

ศักราช ๙๓๕ ปีรกา เบญจศก เจ้าเมืองหงษาวดีแต่งกองทัพลงมาปราบปรามพวกขบถเรียบร้อย แล้วตั้งพระยาสุมังคลโพธิสัตวให้เปนเจ้าเมืองเวียงจันท์ได้ปีหนึ่งถึงแก่กรรม ท้าวพระยาเมืองเวียงจันท์ยกพระยานครน้อย บุตรพระยาสุมังคลโพธิสัตว เปนเจ้าเมืองจันทบุรีได้ปี ๑ พระยานครน้อยไม่ตั้งอยู่ในยุติธรรม ท้าวพระยาพร้อมกันขึ้นไปฟ้องต่อเจ้าเมืองหงษาวดี ๆ ให้เอาตัวพระยานครน้อยไว้ แล้วให้ท้าวพระยากลับลงมารักษาบ้านเมือง ครั้นศักราช ๙๔๒ ปีมโรง โทศก ท้าวพระยาผู้ว่าราชการเมืองเวียงจันท์แต่งให้พระยาเมืองหลวงเมืองแสนเปนแม่ทัพยกขึ้นไปตีเมืองเชียงแสน ได้รบพุ่งกันเปนหลายครั้ง กองทัพเมืองเวียงจันท์จะหักเอาเมืองไม่ได้ก็ตั้งค่ายมั่นอยู่ ฝ่ายเจ้าเมืองเชียงแสนมีหนังสือลงมาขอกองทัพเมืองเชียงใหม่แลกองทัพกรุงศรีอยุทธยาขึ้นไปช่วย พระยาเมืองหลวงเมืองแสนทราบว่า สมเด็จพระนเรศวรเปนเจ้ากรุงศรีอยุทธยาให้กองทัพยกขึ้น&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>rshxhjl1ni8tpkmuix0lv0culcfnb6n</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/259</title>
    <ns>250</ns>
    <id>37215</id>
    <revision>
      <id>189107</id>
      <parentid>108145</parentid>
      <timestamp>2022-08-07T12:21:10Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3090" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๖}}&lt;/noinclude&gt;ไป ก็เกรงพระบารมี ได้ปฤกษาการบ้านเมืองกันแล้ว ก็เลิกทัพกลับไปเมืองเวียงจันท์ ๆ ไม่มีเจ้าเมือง ว่างเปล่าอยู่ ๙ ปี

ศักราช ๙๔๕ ปีมแม เบญจศก ท้าวพระยาแลพระสงฆ์พร้อมกันขึ้นไปเมืองหงษาวดีขอพระหน่อแก้ว บุตรพระไชยเชษฐาธิราช ลงมาครองเมืองเวียงจันท์ได้ ๒ ปี รวมอายุ ๒๖ ปี ถึงแก่กรรม

ศักราช ๙๔๗ ปีรกา สัปตศก ท้าวพระยาจึงยกพระธรรมิกราช บุตรน้าพระหน่อแก้ว ขึ้นเปนเจ้าเมืองเวียงจันท์ มีบุตรชาย อุปยุวราช พระมอมแก้ว ๒ คน พระธรรมิกราชครองเมืองได้ ๗ ปี ถึงแก่กรรม

ศักราช ๙๕๔ ปีมโรง จัตวาศก ท้าวพระยาเอาผู้มีตระกูลในวงษ์พระไชยเชษฐาธิราชครองเมืองต่อมาได้ ๔ ปี แลในศักราช ๙๕๕ ปีมเสง เบญจศกนั้น เจ้าเมืองเวียงจันท์แลท้าวพระยาพร้อมกันเห็นว่า ในกรุงศรีอยุทธยาเปนแผ่นดินสมเด็จพระนเรศวรเปนเจ้ามีบุญญาธิการแผ่อาณาเขตรกว้างขวางออกไปมาก จึงแต่งราชทูตถือพระราชสาสนคุมเครื่องราชบรรณาการลงมาขอพึ่งพระบรมโพธิสมภารณกรุงศรีอยุทธยาครั้งหนึ่ง

ศักราช ๙๕๘ ปีวอก อัฐศก อุปยุวราช บุตรพระธรรมิกราชที่ ๑ ได้เปนเจ้าเมืองเวียงจันท์ มีบุตรชาย เจ้าตวนคำ เจ้าวิไชย อุปยุวราชครองเมืองได้ ๑๒ ปี ถึงแก่กรรม

ศักราช ๙๗๐ ปีวอก สัมฤทธิศก เจ้าตวนคำ บุตรอุปยุวราชที่ ๑ ได้เปนเจ้าเมืองเวียงจันท์ มีบุตรชาย เจ้าชมภู ๑ เจ้าบุญชู ๑ เจ้า&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>hsfpss5e10gy5le0ltolqfq1trl1nsz</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/260</title>
    <ns>250</ns>
    <id>37216</id>
    <revision>
      <id>189106</id>
      <parentid>108146</parentid>
      <timestamp>2022-08-07T12:19:42Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3403" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๗}}&lt;/noinclude&gt;สุริยวงษ์ ๑ สามคน เจ้าวิไชย น้องเจ้าตวนคำ มีบุตรชาย เจ้าปุ ๑ เจ้าสอย ๑ เจ้าตวนคำครองเมืองได้ ๑๖ ปี ก็ถึงแก่กรรม

ศักราช ๙๘๕ ปีกุน เบญจศก ท้าวพระยายกเจ้าสุริยวงษ์ บุตรเจ้าตวนคำที่ ๓ เปนเจ้าเมืองเวียงจันท์ เรียกว่า พระยาสุริยวงษาธรรมิกราชบรมบพิตร แล้วกลัวเจ้าชมภู เจ้าบุญชู เจ้าปุ ผู้พี่ จะชิงเอาราชสมบัติ จึงให้ขับไล่เจ้าชมภู เจ้าบุญชู เจ้าปุ ไปจากบ้านเมือง เจ้าชมภูพาภรรยากับแสนทิพนาบัวหนีไปเมืองญวน มีบุตรชายคนหนึ่งชื่อ พระไชยองแว้, เจ้าชมภูถึงแก่กรรมที่เมืองญวน แสนทิพนาบัวได้มารดาพระไชยองแว้เปนภรรยา มีบุตรชายชื่อ ท้าวน้อง ๑ ท้าวราชวงษา ๑ สองคน เจ้าบุญชูหนีไปบวชอยู่วัดภูหอภูโรง เจ้าปุพาภรรยาไปอยู่เมืองนครพนม มีบุตรชายคนหนึ่งชื่อ เจ้านันทราช เจ้าปุถึงแก่กรรมที่เมืองนครพนม พระยาสุริยวงษาครองเมืองเวียงจันท์ ได้ว่ากล่าวเขตรแขวงข้างใต้ตั้งแต่ลี่ผีขึ้นไป, ข้างเหนือแต่ผากะไดลงมาข้างซ้ายต่อแดนกรุงศรีอยุทธยา กำหนดไม้ประดู่ ๓ ต้น อ้น ๒ ขุย ข้างขวาต่อแขวงเมืองญวน กำหนดต้นซาน ๓ กิ่ง มีลำน้ำสามคลองเปนอาณาเขตร พระยาสุริยวงษามีบุตรชาย เจ้าราชบุตร ๑ บุตรหญิง นางกุมารี ๑ นางสุมัง ๑ สามคน อยู่มา ฮ่อยกกองทัพมาตีเมืองเชียงรุ้งแสนหวีฟ้า เจ้าอินทกุมารเมืองเชียงรุ้งแสนหวีฟ้าจึงพานางจันทกุมารี ผู้น้อง ลงมาพึ่งพระยาสุริยวงษา เจ้าเมืองเวียงจันท์ เจ้าราชบุตรได้นางจันทกุมารีเปนภรรยา มีบุตรชาย{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>91szfofg6qboy49e7asq604lo9jknub</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/261</title>
    <ns>250</ns>
    <id>37217</id>
    <revision>
      <id>189105</id>
      <parentid>108147</parentid>
      <timestamp>2022-08-07T12:19:15Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3590" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๘}}&lt;/noinclude&gt;เจ้ากิงกิสะ เจ้าอินทโสม อยู่มา เจ้าราชบุตรทำชู้ด้วยภรรยาท้าวโก ขุนนาง พระสุริยวงษาให้ฆ่าเจ้าราชบุตรเสีย เจ้าอินทกุมารเมืองเชียงรุ้งแสนหวีฟ้าได้ลาวเมืองเวียงจันท์เปนภรรยา มีบุตรชาย เจ้าองค์นก พระยาสุริยวงษาครองเมืองได้ ๕๘ ปี รวมอายุ ๘๓ ปี ถึงแก่กรรม

ศักราช ๑๐๔๓ ปีรกา ตรีศก พระยาเมืองจันได้เปนเจ้าเมืองเวียงจันท์ เจ้านันทราช บุตรเจ้าปุที่หนีไปอยู่เมืองนครพนม ได้เปนเจ้าเมืองนครพนม เกณฑ์กองทัพยกมาตีเมืองเวียงจันท์ จับพระยาเมืองจันฆ่าเสีย เจ้านันทราชได้เปนเจ้าเมืองเวียงจันท์ แล้วพระไชยองแว้ บุตรเจ้าชมภูที่หนีขึ้นไปอยู่เมืองเวียดนาม ขอกองทัพญวนยกมาตีเมืองเวียงจันท์ จับเจ้านันทราชได้ ฆ่าเสีย พระไชยองแว้ บุตรเจ้าชมภู ได้เปนเจ้าเมืองเวียงจันท์ แล้วให้ท้าวนอง ผู้น้องต่างบิดากัน ขึ้นไปรักษาเมืองหลวงพระบาง เจ้ากิงกิสะ เจ้าอินทโสม บุตรเจ้าราชบุตร เจ้าองค์นก บุตรเจ้าอินทโสมเมืองเชียงรุ้งแสนหวีฟ้า กลัวพระไชยองแว้จะมีความพยาบาทแต่ครั้งปู่ขับไล่บิดาพระไชยองแว้ไปเมืองญวน ก็พากันหนีไป เจ้ากิงกิสะ เจ้าองค์นก ไปอยู่เมืองล่า เมืองพง เจ้าอินทโสมอยู่เมืองแพร่ ครั้งนั้น เมืองเวียดนามกับเมืองเวียงจันท์ เมืองหลวงพระบาง เปนบ้านพี่เมืองน้อง ไปมาหากัน แต่ไม่มีเครื่องบรรณาการส่วยอากรสิ่งใด อยู่มา เจ้ากิงกิสะ เจ้าองค์นก เกลี้ยกล่อมคนเมืองล่า เมืองพง ได้ ยกเปนกองทัพลงมาตั้งอยู่กลางทาง ท้าวนองซึ่งรักษาเมืองหลวงพระบางรู้ว่า กองทัพเจ้ากิงกิสะยกลงมา ก็&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>khyra7h3hg6qlxw4e6otvgdr416scba</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/262</title>
    <ns>250</ns>
    <id>37218</id>
    <revision>
      <id>189104</id>
      <parentid>108148</parentid>
      <timestamp>2022-08-07T12:18:11Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3343" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๔๙}}&lt;/noinclude&gt;เชิญเอาพระบาง พระแก้วมรกฎ พระแซกคำ หนีลงมาเมืองเมืองเวียงจันทบุรีศรีสัตนาคนหุต เจ้ากิงกิสะก็ยกกองทัพเข้าเมืองหลวงพระบาง เจ้ากิงกิสะ บุตรเจ้าราชบุตร ได้เปนเจ้าเมืองหลวงพระบาง มีนามว่า พระยากิงกิสะ เจ้าองค์นก บุตรเจ้าอินทกุมาร เปนอุปราช จุลศักราช ๑๐๕๗ ปีกุน สัปตศก พระยากิงกิสะ เจ้าเมืองหลวงพระบางราชธานีศรีสัตนาคนหุต เกณฑ์กองทัพยกไปตีเมืองเวียงจันทบุรีศรีสัตนาคนหุต เจ้าเมืองเวียงจันทบุรีศรีสัตนาคนหุตมีศุภอักษรลงมายังกรุงศรีอยุทธยาขอกองทัพขึ้นไปช่วย สมเด็จพระเพทราชาธิราช พระเจ้าอยู่หัวกรุงศรีอยุทธยา จึงให้นายทัพนายกองคุมไพร่ช้างม้ารี้พลยกขึ้นไปช่วยเมืองเวียงจันทบุรีศรีสัตนาคนหุต ครั้นนายทัพนายกองกรุงศรีอยุทธยายกขึ้นไปถึงเมืองจันทบุรี จึงมีหนังสือไปถึงนายทัพนายกองเมืองหลวงพระบางว่า ให้เปนทางไมตรีประนีประนอมกับเมืองจันทบุรีศรีสัตนาคนหุตดังแต่ก่อนมา ครั้นนายทัพนายกองเมืองหลวงพระบางแจ้งในหนังสือนายทัพนายกองกรุงศรีอยุทธยาแล้ว ก็มีความครั่นคร้ามเกรงพระเดชานุภาพสมเด็จพระเจ้าอยู่หัวกรุงศรีอยุทธยา จึงยอมเปนทางไมตรีกับเมืองจันทบุรีศรีสัตนาคนหุตสืบไป ไม่มีความอาฆาฎซึ่งกันแลกัน ฝ่ายกองทัพกรุงศรีอยุทธยาแลกองทัพเมืองหลวงพระบางต่างคนต่างเลิกทัพกลับไปบ้านเมือง พระยากิงกิสะ เจ้าเมืองหลวงพระบาง พระไชยองแว้ เจ้าเมืองจันทบุรี พร้อมกัน&lt;noinclude&gt;{{ก|๓๒}}&lt;/noinclude&gt;</text>
      <sha1>ac4okmc85o4hflpmqblqydi3f4p0iad</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/263</title>
    <ns>250</ns>
    <id>37228</id>
    <revision>
      <id>189103</id>
      <parentid>108206</parentid>
      <timestamp>2022-08-07T12:17:18Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3338" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๐}}&lt;/noinclude&gt;แบ่งปันเขตรแดนบ้านเมือง (ตรงนี้ต้นฉบับขาดหายไป อ่านไม่ได้ความ) พ้นจากปากน้ำเหือง เหนือเมืองเชียงคาน ฝ่ายตวันออก ปากน้ำมิ ใต้เมืองเชียงคาน ไปถึงลี่ผี เปนเขตรแขวงเมืองเวียงจันท์ ตั้งแต่น้ำของฝ่ายตวันออก ปากน้ำมิ ฝ่ายตวันตก ปากน้ำเหือง ขึ้นไปถึงผากะได ข้างซ้ายต่อแดนกรุงศรีอยุทธยา กำหนดไม้ประดู่สามต้น ข้างขวาต่อแดนเมืองญวน กำหนดต้นซานสามกิ่ง หัวพันทั้ง ๖ สิบสองน่าด่าน เปนแขวงเมืองหลวงพระบาง พระยากิงกิสะ เจ้าเมืองหลวงพระบาง มีบุตรชื่อ เจ้าแทนสาว เจ้าแทนคำ อักไซรคำ ๓ คน พระยากิงกิสะครองเมืองได้ ๒๒ ปี ก็ถึงแก่กรรม

ศักราช ๑๐๗๕ ปีมเสง เบญจศก ท้าวพระยายกเจ้าองค์นก อุปราช ขึ้นเปนเจ้าเมือง มีนามว่า สมเด็จบรมเชษฐขัติยสุริยวงษา เจ้าเมืองหลวงพระบาง ครองเมืองได้ ๑๐ ปี เจ้าอินทโสม บุตรเจ้าราชบุตรที่ ๒ น้องพระยากิงกิสะ เกลี้ยกล่อมได้ไพร่พลเมือง ๆ ล่า เมืองพง ยกกองทัพลงมาตั้งอยู่เมืองงอยในลำอู เจ้าองค์นกจึงปฤกษาท้าวพระยาว่า จะยกกองทัพขึ้นไปสู้รบป้องกันรักษาเขตรแดนก็ได้ แต่เห็นว่า ไพร่พลจะยับย่อยทั้งสองฝ่าย แล้วก็จะขาดพระญาติแลพระราชไมตรีกัน จึงให้นิมนต์พระสงฆ์แลข้าราชการมาประชุมพร้อม แล้วเจ้าองค์นกตั้งความสาบาลว่า จะไม่คิดประทุษฐร้ายแก่กัน แล้วจึงเชิญเจ้าอินทโสมลงมา ให้ว่าราชการเมืองด้วย ภายหลัง เจ้าองค์นกกับมหาดเล็กไปต่อนกเขา พระยาเมืองซ้ายกับเจ้าอินทโสม&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>f2m4f11x6osoovszdv1n7i5xa8inbv0</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/264</title>
    <ns>250</ns>
    <id>37229</id>
    <revision>
      <id>189102</id>
      <parentid>108207</parentid>
      <timestamp>2022-08-07T12:16:28Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3386" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๑}}&lt;/noinclude&gt;ร่วมคิดกันปิดประตูเมืองเสีย ยกเจ้าอินทโสมขึ้นครองเมืองหลวงพระบางในศักราช ๑๐๘๕ ปีเถาะ เบญจศก เจ้าองค์นกกลับมาเห็นประตูเมืองปิด มีผู้คนรักษาน่าที่ จะเข้าเมืองไม่ได้ ก็พาบุตร ๗ คนกับมหาดเล็กไปถึงเมืองเลิก จึงตั้งความอธิฐานว่า ถ้าจะได้ครองบ้านเมืองต่อไป จะข้ามสพานไป ขอให้สพานหัก ครั้นอธิฐานแล้ว ก็ข้ามสพานไป สพานก็หัก เจ้าองค์นกจึงบวชเปนพระภิกขุที่วัดเลือก แล้วไปอยู่วัดช้างเผือก เมืองเชียงใหม่ อยู่มา เจ้าเมืองเชียงใหม่ถึงแก่กรรม มีบุตรอยู่ ๒ องค์ เจ้าอังวะแต่งกองทัพประมาณ ๑๗๐๐๐๐ ยกมาล้อมเมืองเชียงใหม่ ท้าวพระยาเมืองเชียงใหม่คุมกองทัพออกรบพม่าหลายครั้งก็สู้ไม่ได้ จึงปฤกษาพร้อมกันว่า เจ้าองค์นกเมืองหลวงพระบางหนีมาบวชอยู่วัดช้างเผือก จึงเอาขันทองคำ ๓ ขันจารึกนามบุตรเจ้าเมืองเชียงใหม่ ๒ องค์ ๆ ละขัน จารึกนามเจ้าองค์นกขัน ๑ แล้วลงไปพร้อมกันที่แม่น้ำปิง อธิฐานว่า ถ้าเจ้าองค์ใดจะมีบุญครอบครองเมืองเชียงใหม่แลปราบข้าศึกพม่าได้ ขอให้ขันพระนามองค์นั้นลอยทวนขึ้นเหนือน้ำ ขันทองมีนามบุตรเจ้าเชียงใหม่ทั้ง ๒ องค์นั้นลอยตามน้ำไป แต่ขันทองมีนามเจ้าองค์นกลอยทวนขึ้นเหนือน้ำ ท้าวพระยามีความยินดี พร้อมกันเชิญเจ้าองค์นกลาผนวชขึ้นครองเมืองเชียงใหม่ได้ ๗ วัน จึงเกณฑ์กองทัพออกไปรบพม่า ๆ แตกหนีไป เจ้าองค์นกครองเมืองเชียงใหม่ มีบุตรชายกับนางยองคนเมืองเชียงใหม่ ชื่อ เจ้าต้น เจ้า&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>3zkh7009z7yp7nq6ioqergbzb8fjfzt</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/265</title>
    <ns>250</ns>
    <id>37230</id>
    <revision>
      <id>189101</id>
      <parentid>108208</parentid>
      <timestamp>2022-08-07T12:16:04Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3382" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๒}}&lt;/noinclude&gt;วงษ์ เจ้าติศะ บุตรเจ้าองค์นกตามไปแต่เมืองหลวงพระบาง ๗ คน รวม ๑๐ คน ก็ได้ครองเมืองเชียงใหม่สืบ ๆ กันมา เจ้าอินทโสมครองเมืองหลวงพระบางได้ ๑๓ ปี เจ้าโนชา เจ้าไชยสาร บุตรองค์นกซึ่งอยู่เมืองหลวงพระบาง กับพระยาเชียงใต้ ท้าวอินน้ำงา ทิดสุวรรณ เกลี้ยกล่อมผู้คนได้๘๐๐ เสศ จะเข้าตีเอาเมืองหลวงพระบาง เจ้าอินทโสม เจ้าเมืองหลวงพระบาง ให้เกณฑ์คนจับเจ้าโน เจ้าไชยสาร พระยาเชียงใต้ ได้ ฆ่าเสีย เจ้าอินทโสมมีบุตรชาย เจ้าโชติกะ ๑ เจ้าอนุรุธ ๑ เจ้านาค ๑ เจ้านารทะ ๑ เจ้าเชษฐวังโส ๑ เจ้าองค์เอก ๑ เจ้าสุริยวงษ์ ๑ เจ้าสุรวงษา ๑ เจ้าอินทพรหม ๑ เก้าคน มีบุตรหญิง นางแก้วรัตนพิมพา ๑ นางศรีคำกอง ๑ นางสุชาดา ๑ นางสุธรรมา ๑ นางมาศ ๑ นางแว่นแก้ว ๑ หกคน รวม ๑๕ คน เจ้าอินทโสมครองเมืองได้ ๒๖ ปี ก็ถึงแก่กรรมในศักราช ๑๑๑๑ ปีมเสง เอกศก เมื่อเจ้าอินทโสมครองเมืองหลวงพระบาง หาได้อ่อนน้อมต่อเมืองญวนไม่ เจ้าเวียดนามจึงแต่งให้องเจียงเทียมตาเทียมเจ๊กคุมกองทัพยกมาตีเมืองหลวงพระบาง ท้าวพระยาพร้อมกันให้เจ้าอินทพรหม บุตรเจ้าอินทโสมที่ ๙ เปนแม่ทัพคุมกองทัพออกไปรบ ญวนทนฝีมือไม่ได้ แตกหนีไป ท้าวพระยาจึงยกเจ้าอินทพรหมเปนเจ้าเมืองหลวงพระบางได้ ๘ เดือน จุลศักราช ๑๑๑๒ ปีมะเมีย โทศก เจ้าอินพรหมจึงมอบให้เจ้าโชติกะ บุตรเจ้าอินทโสมที่ ๑ ผู้พี่ เปนเจ้าเมืองหลวงพระบาง แล้วเมืองเวียงจันท์มีหนังสือยุยงขึ้นไปเมืองอังวะขอกองทัพลงมาตี&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>rqpdn5ov5qp4tdfp1x5ucqcyfy90n3h</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/266</title>
    <ns>250</ns>
    <id>37231</id>
    <revision>
      <id>189100</id>
      <parentid>108209</parentid>
      <timestamp>2022-08-07T12:15:09Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3590" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{c|๒๕๓}}&lt;/noinclude&gt;เมืองหลวงพระบาง เจ้าอังวะแต่งให้โปนานวคุมกองทัพลงมาตีเมืองหลวงพระบาง จับได้เจ้าสุริยวงษ์ บุตรเจ้าอินทโสมที่ ๗ กับไพร่ ๖๐๐ คน แล้วเลิกทัพกลับไปเมืองอังวะ เจ้าโชติกะครองเมืองหลวงพระบางได้ ๑๔ ปี เจ้าอังวะแตงให้เจ้าสุริยวงษ์เปนแม่ทัพคุมกองทัพพม่ากับไพร่ลาวเมืองหลวงพระบาง ๖๐๐ คนไปตีเมืองล่า เมืองแมน เจ้าสุริยวงษ์กับไพร่ลาว ๖๐๐ คนพากันหนีลงมาเมืองแถง ศักราช ๑๑๒๖ ปีวอก ฉศก จึงให้หนังสือลงมาถึงเมืองหลวงพระบางว่า จะขอเข้ามาช่วยทำนุบำรุงบ้านเมือง เจ้าโชติกะ เจ้าเมืองหลวงพระบาง ไม่ให้เข้ามา เจ้าสุริยวงษ์จึงเกณฑ์กองทัพตามหัวเมืองยกมาประมาณ ๓ ยามเสศ เข้าตีปล้นเอาเมืองหลวงพระบางได้ เจ้าโชติกะ เจ้าเมืองหลวงพระบาง ท้าวพระยา แลญาติพี่น้อง พากันหนีลงมาอยู่บ้านน้ำรุง นางศรีคำกอง พี่เจ้าสุริยวงษ์ ถามว่า ยกกองทัพมาทั้งนี้หมายจะฆ่าญาติพี่น้องหรือ เจ้าสุริยวงษ์ว่า คิดถึงญาติพี่น้อง หนีพม่าลงมา ก็ไม่ให้เข้าบ้านเมือง จึงได้เกณฑ์กองทัพตีเข้ามา จะได้เห็นหน้าญาติพี่น้อง นางศรีคำกองจึงให้นิมนต์พระสงฆ์ราชาคณะมาพร้อมกัน ให้เจ้าสุริยวงษ์สาบาลตัวว่า ไม่คิดทำร้ายแก่พี่น้อง แล้วจึงให้พระราชาคณะลงไปเชิญเจ้าเมืองหลวงพระบางกับญาติพี่น้องขึ้นมา เจ้าเมืองหลวงพระบางก็มอบบ้านเมืองให้เจ้าสุริยวงษ์ ผู้น้อง ครองเมืองหลวงพระบาง ศักราช ๑๑๓๓ ปีเถาะ ตรีศก ครั้งนั้น เมืองญวนกับเมืองหลวงพระบางต่างคนต่างมีบรรณาการไปมาหากันสืบมา เจ้าสุริยวงษ์ เจ้าเมืองหลวงพระบาง{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>samn11a6k50bk78e0gv6q5o67ru3ey2</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/267</title>
    <ns>250</ns>
    <id>37232</id>
    <revision>
      <id>189099</id>
      <parentid>108210</parentid>
      <timestamp>2022-08-07T12:11:18Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3163" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๔}}&lt;/noinclude&gt;จึงเกณฑ์กองทัพไปแก้แค้นทดแทนตีเมืองเวียงจันท์ ได้รบพุ่งกันอยู่ ๒ เดือน เจ้าบุญสาระ เจ้าเมืองเวียงจันท์ มีหนังสือขึ้นไปขอกองทัพพม่าลงมาช่วย เจ้าเมืองอังวะแต่งให้ชิกชิงโป, โปสุพลา คุมกองทัพประมาณ ๕๐๐๐ ยกลงมาตีเมืองหลวงพระบาง เจ้าสุริยวงษ์ เจ้าเมืองหลวงพระบาง ยกกองทัพขึ้นไปต่อรบพม่าประมาณ ๑๕ วัน กองทัพพม่าตีได้เมืองหลวงพระบาง เจ้าสุริยวงษ์ก็ยอมเปนเมืองขึ้นแก่กรุงอังวะตามเดิม

ศักราช ๑๑๓๖ ปีมเมีย ฉศก กรุงเทพฯ ครั้งนั้น เปนแผ่นดินพระเจ้าตาก มีพระราชสาสนกับเครื่องบรรณาการไปเมืองหลวงพระบางขอเปนทางไมตรีไปมาหากัน เจ้าเมืองหลวงพระบางมีความโสมนัศยินดี ครั้นณปีวอก อัฐศก เจ้าเมืองหลวงพระบางมีศุภอักษรกับเครื่องราชบรรณาการแต่งท้าวพระยาคุมลงมากรุงเทพฯ แล้วโปรดพระราชทานทรัพย์สิ่งของให้แก่ท้าวพระยาคุมขึ้นไปให้เจ้าเมืองหลวงพระบางตามสมควร

ศักราช ๑๑๔๐ ปีจอ สัมฤทธิศก เจ้าบุญสาร เจ้าเมืองเวียงจันท์ แต่งให้พระยาสุโภคุมกองทัพลงไปตีเมืองดอนมดแดงซึ่งเปนข้าขอบขัณฑสีมากรุงเทพฯ แล้วจับพระวอ เจ้าเมือง ฆ่าเสีย พระบาทสมเด็จพระเจ้าอยู่หัวกรุงเทพฯ ทรงพระพิโรธ โปรดให้สมเด็จเจ้าพระยามหากระษัตริย์ศึก เจ้าพระยาสุรสีห์ คุมไพร่พลในกรุงนอกกรุงขึ้นไปตีเมืองเวียงจันท์ สมเด็จเจ้าพระยามหากระษัตริย์ศึกมีหนังสือ&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>1s20vtovmmgnyfupwq8gv8d8nbxp8eq</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/268</title>
    <ns>250</ns>
    <id>37233</id>
    <revision>
      <id>189098</id>
      <parentid>108211</parentid>
      <timestamp>2022-08-07T12:08:50Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3213" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๕}}&lt;/noinclude&gt;ไปถึงเมืองหลวงพระบางขอกองทัพไปตีเมืองเวียงจันท์ เจ้าเมืองหลวงพระบางแต่งท้าวพระยาคุมไพร่สามพันยกลงไปช่วยตีเมืองเวียงจันท์เหนือเมืองข้างทิศอิสาณ ครั้นตีเมืองเวียงจันท์สิ้นศึกแล้ว เมืองหลวงพระบางก็ยอมเปนเมืองขึ้นข้าขอบขัณฑสิมากรุงเทพฯ

ครั้งนั้น เมืองอังวะกับเมืองหลวงพระบางก็ขาดทางไมตรีหาได้ไปมาไม่ เมืองหลวงพระบางยังต้องไปบรรณาการแก่กรุงปักกิ่ง ๕ ปีไปครั้งหนึ่ง กับที่กรุงเทพฯ ถึงปีก็มีดอกไม้เงินทองลงมาทูลเกล้าฯ ถวาย แต่เมืองเวียดนามกับเมืองหลวงพระบางก็ยังไปมาหากันอยู่ เจ้าสุริยวงษ์ เจ้าเมืองหลวงพระบาง เห็นว่า ทางเมืองหลวงพระบางจะไปบรรณาการเมืองปักกิ่งไกล ทางไปทางมาถึง ๓ ปี จึงแต่งให้พระยาเมืองแสนคุมเครื่องราชบรรณาการไปเมืองปักกิ่ง แล้วขอ ๑๐ ปีไปครั้งหนึ่ง เพิ่มเครื่องราชบรรณาการขึ้นอิกสิ่งละส่วน แต่นั้นมา เมืองหลวงพระบางไปบรรณาการเมืองปักกิ่ง ๑๐ ปีครั้งหนึ่งต่อ ๆ มา

ครั้นศักราช ๑๑๔๔ ปีขาล จัตวาศก ที่กรุงเทพฯ นั้น พระยาสรรค์จับพระเจ้าตากสำเร็จโทษเสีย สมเด็จเจ้าพระยามหากระษัตริย์ศึกได้ปราบดาภิเษกถวัลยราชสมบัติกรุงเทพฯ ทรงพระนามว่า พระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลกย์ เมืองหลวงพระบางก็คงเปนข้าขอบขัณฑสิมากรุงเทพฯ ตามเดิม เจ้าสุริยวงษ์ เจ้าเมืองหลวงพระบาง ครองเมืองได้ ๒๖ ปี ก็ถึงแก่กรรม
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>4ar2rbi331e6af2hlcwbzvcws3m47dc</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/269</title>
    <ns>250</ns>
    <id>37234</id>
    <revision>
      <id>189097</id>
      <parentid>108212</parentid>
      <timestamp>2022-08-07T12:08:05Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3427" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๖}}&lt;/noinclude&gt;ศักราช ๑๑๕๓ ปีกุญ ตรีศก ในกรุงเทพฯ เปนแผ่นดินพระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลกย์ ท้าวพระยาพร้อมกันขอเจ้าอนุรุธ บุตรเจ้าอินทโสมที่ ๒ ผู้พี่เจ้าสุริยวงษ์ ขึ้นเปนเจ้าเมืองหลวงพระบาง เจ้านากบุตร บุตรเจ้าอินทโสมที่ ๓ เปนอุปราช เจ้ามังธาตุ ราชบุตรเจ้าอนุรุธที่ ๑ เปนราชวงษ์ ครองเมืองได้ปีหนึ่ง ศักราช ๑๑๕๔ ปีชวด จัตวาศก เจ้านันทเสน เจ้าเมืองเวียงจันท์ มีความพยาบาทกับเมืองหลวงพระบาง จึงเกณฑ์กองทัพยกขึ้นไปตีเมืองหลวงพระบาง ได้สู้รบกันประมาณสิบสี่สิบห้าวัน เจ้าอุปราชเมืองเวียงจันท์ถูกปืนพวกเมืองหลวงพระบางตายในที่รบ เจ้าเมืองเวียงจันท์เห็นเหลือกำลัง จึงคิดอุบายมีหนังสือลับเข้าไปถึงนางแทนคำ ภรรยาเจ้าสุริยวงษ์เจ้าเมืองหลวงพระบางที่ถึงแก่กรรม ว่า ให้นางแทนคำช่วยคิดอ่านเอาเปนธุระในการสงครามครั้งนี้ ถ้าสำเร็จความปราดถนาแล้ว จะยกนางแทนคำขึ้นเปนมเหษี แล้วจะมอบราชสมบัติให้ นางแทนคำหลงด้วยกลมารยาข้าศึก จึงให้หัวพันเมืองวาคนสนิทเกณฑ์พรรคพวกไปรักษาน่าที่แลประตูด้านทิศอาคเณย์ ถ้ากองทัพพวกเมืองเวียงจันท์ยกมา ก็อย่าให้ป้องกัน ให้เปิดประตูเมืองปล่อยเข้ามาโดยสดวก แล้วนางแทนคำมีหนังสือนัดหมายไปถึงเจ้าเมืองเวียงจันท์ ๆ ทราบแล้วถึงวันนัด ก็คุมพลทหารยกเข้าไปในเมืองหลวงพระบาง ฆ่าฟันราษฎรล้มตายเปนอันมาก จับได้เจ้าอนุรุธ เจ้าเมืองหลวงพระบาง เจ้าอุปราช เจ้าราชวงษ์ ญาติพี่น้อง แลกวาดครอบครัว&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>k4guw4k1y528kivfrzey2srz25y0qk8</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/270</title>
    <ns>250</ns>
    <id>37235</id>
    <revision>
      <id>189096</id>
      <parentid>108213</parentid>
      <timestamp>2022-08-07T12:07:16Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3325" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๗}}&lt;/noinclude&gt;เมืองหลวงพระบางลงมาเมืองเวียงจันท์ แล้วตั้งพระยาหลวงแสนอยู่รักษาเมืองหลวงพระบาง แล้วเจ้าเมืองเวียงจันท์แต่งให้ท้าวพระยาคุมเอาตัวเจ้าเมืองหลวงพระบาง เจ้าอุปราช เจ้าราชวงษ์ กับญาติพี่น้อง ลงมาส่งณกรุงเทพฯ พระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลกย์โปรดให้เอาตัวเจ้าเมืองหลวงพระบาง เจ้าอุปราช เจ้าราชวงษ์ กับญาติพี่น้อง จำไว้ณกรุงเทพฯ ในศักราช ๑๑๕๔ ปีชวด จัตวาศกนั้น อยู่มา เมืองแถง เมืองพวน ตั้งขัดแขงต่อเมืองเวียงจันท์ เจ้าเมืองเวียงจันท์จึงแต่งกองทัพขึ้นไปตีเมืองแถง เมืองพวน ได้พวกลาวทรงดำ ลาวพวน ส่งลงมาณกรุงเทพฯ พระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลกย์โปรดให้ส่งลาวทรงดำออกไปตั้งอยู่เมืองเพชรบุรี ลาวพวนให้ตั้งอยู่กรุงเทพฯ พระยาหลวงแสนรักษาเมืองหลวงพระบางได้ ๔ ปี

ศักราช ๑๑๕๗ ปีเถาะ สัปตศก อุปราชาเจ้าเมืองไซซึ่งขึ้นแก่เมืองหลวงพระบางนำเครื่องบรรณาการขึ้นไปเมืองปักกิ่ง แล้วทูลเจ้าปักกิ่งให้ช่วยขอเจ้าเมืองหลวงพระบาง เจ้าอุปราช เจ้าราชวงษ์ กับญาติพี่น้อง ต่อกรุงเทพฯ กลับขึ้นไปรักษาบ้านเมืองตามเดิม เจ้าปักกิ่งจึงให้เพี้ยศรีปองอ้องกับพระยาสินพรหมเมืองเชียงรุ้งถือศุภอักษรกับเครื่องราชบรรณาการมาทางเมืองพิไชยลงมาณกรุงเทพฯ พระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลกย์จึงโปรดเกล้าฯ ยกโทษเจ้าอนุรุธ เจ้าเมืองหลวงพระบาง, เจ้านาก อุปราช, เจ้ามังธาตุราช ราชวงษ์, กับ&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>tnvqaf0w3uvy3rwxbj29ejb755kxf7a</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/271</title>
    <ns>250</ns>
    <id>37236</id>
    <revision>
      <id>189095</id>
      <parentid>108214</parentid>
      <timestamp>2022-08-07T12:05:42Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2826" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๘}}&lt;/noinclude&gt;ญาติพี่น้อง ให้กลับขึ้นไปเมืองหลวงพระบางว่าราชการบ้านเมืองตามเจ้าปักกิ่งขอต่อไป จึงโปรดเกล้าฯ ตั้งเจ้าอภัย บุตรเจ้าอุปราชนากที่ ๑ เปนเจ้าหอน่าขึ้นไปช่วยว่าราชการบ้านเมือง แล้วโปรดให้มีศุภอักษรขึ้นไปเมืองเวียงจันท์ให้ส่งครอบครัวเมืองหลวงพระบางไปอยู่ตามภูมลำเนาเดิม เจ้าเมืองหลวงพระบาง เจ้าอุปราช เจ้าราชวงษ์ เจ้าหอน่า แลญาติพี่น้อง กราบถวายบังคมลาขึ้นไปรักษาบ้านเมืองสืบไป

เจ้าเมืองหลวงพระบางอนุรุธมีบุตรชาย เจ้ามังธาตุราช ราชวงษ์ ๑ เจ้าสุทธราช ๑ เจ้าไชยราช ๑ เจ้าราชไภย ๑ เจ้าอุ่นแก้ว ๑ เจ้าช้าง ๑ หกคน บุตรหญิง นางทุมา ๑ เจ้าหลา ๑ เจ้าวัยกา ๑ สามคน รวม ๙ คน

เจ้าอุปราชนากมีบุตรชาย เจ้าอภัยเปนที่หอน่า ๑ เจ้าสุทธ ๑ เจ้าอินท ๑ เจ้าพรหม ๑ เจ้าม้ง ๑ เจ้าลาน ๑ เจ้าสญไชย ๑ เจ็ดคน

เจ้าอภัยหอน่ามีบุตรชาย เจ้างอนคำ ๑ เจ้าแก่นคำ ๑ เจ้าฮอดคำ ๑ สามคน

เจ้าสุทธบุตร เจ้าอุปราชที่ ๒ มีบุตรชาย เจ้าคำบัว ๑ บุตรหญิง เจ้าคำตัน ๑ สองคน

เจ้าอินทร์ บุตรเจ้าอุปราชที่ ๓ มีบุตรชาย เจ้าคำโป ๑ บุตรหญิง เจ้าคำตือ ๑ เจ้าคำอ้น ๑ สามคน

เจ้าม้ง บุตรเจ้าอุปราชที่ ๕ มีบุตรชาย เจ้าคำปาน ๑ บุตรหญิง เจ้าคำปอง ๑ เจ้าคำกอง ๑ สามคน&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>nuscl5r8wjs5xl1dk1fcxdv0421smv8</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/272</title>
    <ns>250</ns>
    <id>37237</id>
    <revision>
      <id>189094</id>
      <parentid>108216</parentid>
      <timestamp>2022-08-07T12:00:29Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2736" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๕๙}}&lt;/noinclude&gt;เจ้าสญไชย บุตรเจ้าอุปราชที่ ๗ มีบุตรชาย เจ้าคำเง่า ๑ เจ้าคำแสน ๑ เจ้าคำเมิด ๑ เจ้าคำปะ ๑ เจ้าคำยิ่ง ๑ เจ้าคำอ่อน ๑ บุตรหญิง เจ้าคำตัน ๑ เจ้าคำสุทธิ ๑ เจ้าคำทิพ ๑ เจ้าคำแจง ๑ สิบคน

เจ้าเมืองหลวงพระบางอนุรุธครองเมืองได้ ๒๕ ปี รวมอายุ ๘๒ ปี ถึงแก่กรรม เจ้าอุปราชนากก็ถึงแก่กรรมต่อ ๆ กันมา

ศักราช ๑๑๗๘ ปีชวด อัฐศก ในแผ่นดินพระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลกย์ จึงโปรดเกล้าฯ ตั้งเจ้ามังธาตุราช ราชวงษ์ บุตรเจ้าเมืองหลวงพระบางอนุรุธที่ ๑ เปนเจ้าเมืองหลวงพระบาง เจ้าสุทธราช บุตรเจ้าเมืองหลวงพระบางอนุรุธที่ ๔ เปนราชวงษ์ ขึ้นไปปกครองบ้านเมือง

เจ้าเมืองหลวงพระบางมังธาตุราชมีบุตรชาย เจ้าศุขเสิม ๑ เจ้าจันทราช ๑ เจ้าโพเนื้อทอง ๑ เจ้าอุ่นคำ ๑ เจ้าคำบัว ๑ เจ้าบวรพันธุ์ ๑ เจ้าสุทธิสาร ๑ เจ้าโพธิสาร ๑ เจ้าสุพรรณ ๑ บุตรหญิง เจ้ายอดคำ ๑ เจ้าฉิมมา ๑ เจ้าทองทิพ ๑ เจ้าเบงคำ ๑ เจ้าฉิมพลี ๑ เจ้าทองสุก ๑ สิบห้าคน

เจ้าสุทธราช อุปราช มีบุตรชาย เจ้าราชไภย ๑ เจ้าบุตรไตร ๑ เจ้าคำเม้า ๑ เจ้าศรีวิไชย ๑ เจ้าคำแก่น ๑ เจ้าคำสิง ๑ เจ้าคำบัว ๑ เจ็ดคน

เจ้าอภัย ราชวงษ์ มีบุตรชาย เจ้าสุริวงษ์ ๑ เจ้าคำปาน ๑{{วว}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>i3tcirp8td2i374ww84ghofy5jsd6sh</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/273</title>
    <ns>250</ns>
    <id>37238</id>
    <revision>
      <id>189092</id>
      <parentid>108217</parentid>
      <timestamp>2022-08-07T11:59:04Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3082" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๖๑}}&lt;/noinclude&gt;เจ้าคำสุก ๑ เจ้าไชย ๑ บุตรหญิง เจ้าคำปอง ๑ เจ้าคำแว่น ๑ เจ้าคำผิว ๑ เจ้าบัวแก้ว ๑ แปดคน

เจ้าไชย ราชบุตรเจ้าเมืองหลวงพระบางอนุรุธ ที่ ๓ มีบุตรชาย เจ้าคำองค์ คน ๑

เจ้าช้าง บุตรเจ้าเมืองหลวงพระบางอนุรุธ ที่ ๖ มีบุตรชาย เจ้าคำฟั่น ๑ เจ้าคำตัน ๑ สองคน

ศักราช ๑๑๘๒ ปีมโรง โทศก เจ้ามหาน้อยกับเจ้ามหาวังเมืองเชียงรุ้งแสนหวีฟ้าเกิดวิวาทกัน เจ้ามหาน้อยหนีมาพึ่งเมืองหลวงพระบาง เจ้าเมืองหลวงพระบางมังธาตุราชแต่งให้เจ้าอุปราช เจ้าอุ่นแก้ว คุมกองทัพยกขึ้นไปตั้งอยู่เมืองบูรณ์เหนือ แล้วเจ้าอุปราชแต่งให้พระยาเชียงใต้ พระยาเชียงเงิน คุมกองทัพยกขึ้นไปตีเมืองล่า เมืองพง เมืองบาน เมืองของ เมืองนุ่น เมืองเชียงฟ้า ได้หลายหัวเมือง มหาวังเมืองเชียงรุ้งแสนหวีฟ้าเกณฑ์คนยกลงมาต่อรบ จับพระยาเชียงใต้ พระยาเชียงเงิน ขึ้นไปเมืองเชียงรุ้งแสนหวีฟ้า พวกกองทัพเมืองหลวงพระบางก็แตกหนีมาตั้งอยู่เมืองบูรณ์เหนือ แล้วเจ้าสุทธราช อุปราช ส่งตัวมหาน้อยไปยังเมืองปักกิ่ง แล้วเลิกทัพกลับมาเมืองหลวงพระบาง เจ้าเมืองหลวงพระบางมังธาตุราชทำราชการอยู่ในแผ่นดินพระบาทสมเด็จพระพุทธเลิศหล้านภาไลยอิก ๘ ปี

ศักราช ๑๑๘๖ ปีวอก ฉศก พระบาทสมเด็จพระพุทธเลิศหล้านภาไลยเสด็จสวรรคตแล้ว พระบาทสมเด็จพระนั่งเกล่าเจ้าอยู่หัว&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>1in0jzops67owsb962t1ar1u17a3hi0</sha1>
    </revision>
    <revision>
      <id>189093</id>
      <parentid>189092</parentid>
      <timestamp>2022-08-07T11:59:17Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3082" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;3&quot; user=&quot;Bitterschoko&quot; /&gt;{{ก|๒๖๐}}&lt;/noinclude&gt;เจ้าคำสุก ๑ เจ้าไชย ๑ บุตรหญิง เจ้าคำปอง ๑ เจ้าคำแว่น ๑ เจ้าคำผิว ๑ เจ้าบัวแก้ว ๑ แปดคน

เจ้าไชย ราชบุตรเจ้าเมืองหลวงพระบางอนุรุธ ที่ ๓ มีบุตรชาย เจ้าคำองค์ คน ๑

เจ้าช้าง บุตรเจ้าเมืองหลวงพระบางอนุรุธ ที่ ๖ มีบุตรชาย เจ้าคำฟั่น ๑ เจ้าคำตัน ๑ สองคน

ศักราช ๑๑๘๒ ปีมโรง โทศก เจ้ามหาน้อยกับเจ้ามหาวังเมืองเชียงรุ้งแสนหวีฟ้าเกิดวิวาทกัน เจ้ามหาน้อยหนีมาพึ่งเมืองหลวงพระบาง เจ้าเมืองหลวงพระบางมังธาตุราชแต่งให้เจ้าอุปราช เจ้าอุ่นแก้ว คุมกองทัพยกขึ้นไปตั้งอยู่เมืองบูรณ์เหนือ แล้วเจ้าอุปราชแต่งให้พระยาเชียงใต้ พระยาเชียงเงิน คุมกองทัพยกขึ้นไปตีเมืองล่า เมืองพง เมืองบาน เมืองของ เมืองนุ่น เมืองเชียงฟ้า ได้หลายหัวเมือง มหาวังเมืองเชียงรุ้งแสนหวีฟ้าเกณฑ์คนยกลงมาต่อรบ จับพระยาเชียงใต้ พระยาเชียงเงิน ขึ้นไปเมืองเชียงรุ้งแสนหวีฟ้า พวกกองทัพเมืองหลวงพระบางก็แตกหนีมาตั้งอยู่เมืองบูรณ์เหนือ แล้วเจ้าสุทธราช อุปราช ส่งตัวมหาน้อยไปยังเมืองปักกิ่ง แล้วเลิกทัพกลับมาเมืองหลวงพระบาง เจ้าเมืองหลวงพระบางมังธาตุราชทำราชการอยู่ในแผ่นดินพระบาทสมเด็จพระพุทธเลิศหล้านภาไลยอิก ๘ ปี

ศักราช ๑๑๘๖ ปีวอก ฉศก พระบาทสมเด็จพระพุทธเลิศหล้านภาไลยเสด็จสวรรคตแล้ว พระบาทสมเด็จพระนั่งเกล่าเจ้าอยู่หัว&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>hy6sazdn7ka5s57rdmz4ccz2n9kablw</sha1>
    </revision>
  </page>
  <page>
    <title>แม่แบบ:ชื่อไอเอสโอ 639</title>
    <ns>10</ns>
    <id>41909</id>
    <revision>
      <id>189127</id>
      <parentid>182847</parentid>
      <timestamp>2022-08-07T12:56:50Z</timestamp>
      <contributor>
        <username>Miwako Sato</username>
        <id>4619</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="3948" xml:space="preserve">&lt;includeonly&gt;{{#switch:{{{1|}}}
|aa|aar=Afar
|ab|abk=Abkhaz
|ae|ave=Avestan
|af|afr=Afrikaans
|ags=Esimbi
|ak|aka=Akan
|am|amh=Amharic
|an|arg=Aragonese
|ang=อังกฤษเก่า
|ar|ara=อาหรับ
|as|asm=Assamese
|av|ava=Avaric
|ay|aym=Aymara
|az|aze=Azerbaijani
|ba|bak=Bashkir
|be|bel=Belarusian
|bg|bul=Bulgarian
|bh|bih=Bihari
|bi|bis=Bislama
|bm|bam=Bambara
|bn|ben=Bengali
|bo|tib|bod=Tibetan
|br|bre=Breton
|bs|bos=Bosnian
|ca|cat=Catalan
|ce|che=Chechen
|ch|cha=Chamorro
|cho=Choctaw
|co|cos=Corsican
|cr|cre=Cree
|cs|cze|ces|cz=Czech
|cu|chu=Old Church Slavonic
|cv|chv=Chuvash
|cy|wel|cym=Welsh
|da|dan=Danish
|de|ger|deu=German
|dv|div=Dhivehi
|dz|dzo=Dzongkha
|ee|ewe=Ewe
|el|gre|ell=Greek
|en|eng=อังกฤษ
|enm=อังกฤษสมัยกลาง
|eo|epo=Esperanto
|es|spa=Spanish
|et|est=Estonian
|eu|baq|eus=Basque
|fa|per|fas=Persian
|ff|ful=Fula
|fi|fin=Finnish
|fj|fij=Fijian
|fo|fao=Faroese
|fr|fre|fra=ฝรั่งเศส
|fy|fry=West Frisian
|ga|gle=Irish
|gd|gla=Scottish Gaelic
|gl|glg=Galician
|gn|grn=Guaraní
|grc=Ancient Greek
|gu|guj=Gujarati
|gv|glv=Manx
|ha|hau=Hausa
|he|heb=Hebrew
|hi|hin=Hindi
|ho|hmo=Hiri Motu
|hr|scr|hrv=Croatian
|ht|hat=Haitian Creole
|hu|hun=Hungarian
|hy|arm|hye=Armenian
|hz|her=Herero
|ia|ina=Interlingua
|id|ind=Indonesian
|ie|ile=Interlingue
|ig|ibo=Igbo
|ii|iii=Yi
|ik|ipk=Inupiaq
|io|ido=Ido
|is|ice|isl=Icelandic
|it|ita=Italian
|iu|iku=Inuktitut
|ja-Hani|ja-Latn|ja|jpn=ญี่ปุ่น
|jv|jav=Javanese
|ka|geo|kat=Georgian
|kg|kon=Kongo
|ki|kik=Gikuyu
|kj|kua=Kwanyama
|kk|kaz=Kazakh
|kl|kal=Kalaallisut
|km|khm=เขมร
|kn|kan=Kannada
|ko|kor|kp-Hanj|ko-Hang|ko-hang|ko-Hang-KP|ko-Hang-KR|ko-Hani|ko-Hant|ko-Hant-KP|ko-Kana|ko-Kang|ko-Kore|ko-KP|ko-Latn=Korean
|kr|kau=Kanuri
|ks|kas=Kashmiri
|ku|kur=Kurdish
|kv|kom=Komi
|kw|cor=Cornish
|ky|kir=Kyrgyz
|la|lat=Latin
|lb|ltz=Luxembourgish
|lg|lug=Luganda
|li|lim=Limburgish
|ln|lin=Lingala
|lo|lao=ลาว
|lt|lit=Lithuanian
|lu|lub=Tshiluba
|lv|lav=Latvian
|mg|mlg=Malagasy
|mh|mah=Marshallese
|mi|mao|mri=Māori
|mk|mac|mkd=Macedonian
|ml|mal=Malayalam
|mn|mon=Mongolian
|mo|mol=Moldovan
|mr|mar=Marathi
|ms|may|msa=Malay
|mt|mlt=Maltese
|mu|mul|mul=Multiple languages
|my|bur|mya=พม่า
|na|nau=Nauruan
|nb|nob=Norwegian Bokmål
|nd|nde=Northern Ndebele
|ne|nep=Nepali
|ng|ndo=Ndonga
|nl|dut|nld=Dutch
|nn|nno=Norwegian Nynorsk
|no|nor=Norwegian
|nod=ล้านนา
|nr|nbl=Southern Ndebele
|nv|nav=Navajo
|ny|nya=Chichewa
|oc|oci=Occitan
|oj|oji=Anishinaabe
|oldwikisource|mul|mul=Multiple languages
|om|orm=Oromo
|or|ori=Oriya
|os|oss=Ossetic
|pa|pan=Punjabi
|pi|pli=บาลี
|pl|pol=Polish
|ps|pus=Pashto
|pt|por=Portuguese
|qu|que=Quechua
|rm|roh=Romansh
|rn|run=Kirundi
|ro|rum|ron=Romanian
|ru|rus=Russian
|rw|kin=Kinyarwanda
|sa|san=สันสกฤต
|sc|srd=Sardinian
|sco=Scots
|sd|snd=Sindhi
|se|sme=Sami
|sg|sag=Sango
|sga=Old Irish
|sh|hbs=Serbo-Croatian
|si|sin=Sinhala
|sk|slo|slk=Slovak
|sl|slv=Slovenian
|sm|smo=Samoan
|sn|sna=Shona
|so|som=Somali
|sq|alb|sqi=Albanian
|sr|scc|srp=Serbian
|ss|ssw=Swati
|st|sot=Sotho
|su|sun=Sundanese
|sv|swe=Swedish
|sw|swa=Swahili
|syc|syr=Syriac
|ta|tam=Tamil
|te|tel=Telugu
|tg|tgk=Tajik
|th|tha=ไทย
|ti|tir=Tigrinya
|tk|tuk=Turkmen
|tl|tgl=Tagalog
|tn|tsn=Tswana
|to|ton=Tongan
|tr|tur=Turkish
|ts|tso=Tsonga
|tt|tat=Tatar
|tw|twi=Twi
|ty|tah=Tahitian
|ug|uig=Uyghur
|uk|ukr=Ukrainian
|ur|urd=Urdu
|uz|uzb=Uzbek
|ve|ven=Venda
|vi|vie=Vietnamese
|vo|vol=Volapük
|wa|wln=Walloon
|wlm=Middle Welsh
|wo|wol=Wolof
|xh|xho=Xhosa
|yi|yid=Yiddish
|yo|yor=Yoruba
|za|zha=Zhuang
|zh|chi|zho=จีน
|zu|zul=Zulu
|zun=Zuni
|zh-Hant|zh-t=จีนตัวเต็ม
|zh-Hans|zh-s=จีนตัวย่อ
|#default={{{2|{{error|อักษรย่อนี้ไม่มีในระบบ{{w|ISO 639|ไอเอสโอ 639}}!}}}}}
}}&lt;/includeonly&gt;&lt;noinclude&gt;
{{Documentation}}
&lt;/noinclude&gt;</text>
      <sha1>iw3d7hayi7k90ydmugdkl6v8569ze0w</sha1>
    </revision>
  </page>
  <page>
    <title>ดัชนี:ประชุมพงศาวดาร (ภาค ๑๑) - ๒๔๖๒.pdf</title>
    <ns>252</ns>
    <id>42859</id>
    <revision>
      <id>189146</id>
      <parentid>175223</parentid>
      <timestamp>2022-08-07T13:30:04Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-index</model>
      <format>text/x-wiki</format>
      <text bytes="1290" xml:space="preserve">{{:MediaWiki:Proofreadpage_index_template
|ประเภท=หนังสือ
|ชื่อ=[[ประชุมพงศาวดาร|ประชุมพงษาวดาร]]
|ภาษา=th
|เล่ม=[[ประชุมพงศาวดาร/ภาคที่ 11|ภาคที่ 11]]
|ผู้สร้างสรรค์=(1) {{ลผส|พระเจ้าบรมวงศ์เธอ กรมพระดำรงราชานุภาพ}}&lt;br&gt;(2) ไม่ปรากฏ
|ผู้แปล=
|บรรณาธิการ=
|ผู้วาดภาพประกอบ=
|สถานศึกษา=
|ผู้เผยแพร่={{ลสย|โบราณคดีสโมสร}} รวบรวม; {{ลสย|โรงพิมพ์โสภณพิพรรฒธนากร}} พิมพ์; พิมพ์ครั้งที่ 2; พิมพ์แจกในงานศพอำมาตย์เอก พระยาอุตรกิจพิจารณ์ (สุด สาระสุทธิ์) ปีมะแม พ.ศ. 2462
|สถานที่=พระนคร
|ปี=2462
|รหัส=
|ISBN=
|OCLC=
|LCCN=
|BNF_ARK=
|ARC=
|จากวารสาร=
|ที่มา=pdf
|ภาพ=1
|ความคืบหน้า=C
|การผสานหน้า=no
|วันที่ตรวจสอบเนื้อหาเสร็จสมบูรณ์=
|หน้า=&lt;pagelist
1 = -
2 = 1
10 = 1
1to74 = thai
/&gt;
|ชุดเล่ม={{ประชุมพงศาวดาร}}
|จำนวน=
|หมายเหตุ=# [[ประชุมพงศาวดาร/ภาคที่ 11/คำนำ|คำนำ]] {{ลล|(น. 1–8)}}
# [[ประชุมพงศาวดาร/ภาคที่ 11/เรื่อง|พงษาวดารเมืองหลวงพระบาง]] {{ลล|(น. 1–65)}}
|Width=
|Css=
|Header={{ก|{{{pagenum}}}}}
|Footer=
}}
[[หมวดหมู่:ดัชนีประชุมพงศาวดาร]]</text>
      <sha1>jae6kon4ynnt2c3mscitp2km4u7bm9p</sha1>
    </revision>
  </page>
  <page>
    <title>สถานีย่อย:ชีวประวัติ/หนังสืองานศพ</title>
    <ns>100</ns>
    <id>56317</id>
    <revision>
      <id>189158</id>
      <parentid>187056</parentid>
      <timestamp>2022-08-07T13:45:33Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="9820" xml:space="preserve">{{portal header 
| title = ชีวประวัติจากหนังสืองานศพ
| parent = ชีวประวัติ
| class = c
| subclass1 = t
| subclass2 = 
| number = 
| midclass = 
| reviewed = 
| forcecat = 
| sortkey = 
| portal = 
| wikipedia = หนังสืองานศพ
| commonscat = Thai funeral books
}}
{{สารบัญหมู่-ไทย}}
==ข==

* [[สมบัติของผู้ดี/ผู้วายชนม์|เขียน กุลวัลลกี]]

==จ==

* [[พิธีและคาถาในการทำนา/ผู้วายชนม์|จรูญ รุ่งโรจน์]]
* [[พุทธชัยมงคล 8/ผู้วายชนม์|จำนงสุนทร (ช่วง โกมลานนท์), หลวง]]
* [[เรื่องห้ามไม่ให้เจ้าไปเมืองสุพรรณ กับอักขรานุกรมภูมิศาสตร์จังหวัดสุพรรณบุรี/ผู้วายชนม์|จำเนียรคดี (แนบ จำเนียรกุล), หลวง]]

==ช==

* [[สามก๊กอิ๋น/ผู้วายชนม์|ชุบ มุนิกานนท์]]

==ซ==

* [[อธิบาย เรื่อง เครื่องมะโหรีปี่พาทย์/ผู้วายชนม์|ซุ้ย มันประเสริฐ]]

==ฐ==

* [[พรุ่งนี้ก็ช้าไปเสียแล้ว/ผู้วายชนม์|ฐานันตร์ ศรีนรครุธ]]

==ถ==

* [[ตำหนักทองที่วัดไทร/ผู้วายชนม์|ถาวรสมณวงศ์ (อ๋อย ถาวรวยัคฆ์), พระครู]]

==ท==

* [[ตำนานพระปริตรและพระปริตร/ผู้วายชนม์|ทองขาบ สิงห์ทอง]]
* [[ประชุมพงศาวดาร/ภาคที่ 14/ผู้วายชนม์|ทองดี ปาณิกบุตร]]
* [[ลักษณะการปกครองประเทศไทยแต่โบราณ (2498)/ผู้วายชนม์|ทองสุก พิศาลบุตร]]
* [[วรรณกรรมต่างเรื่อง/ผู้วายชนม์|เทียบ เพชรพลาย (เร็วพลัน)]]

==ธ==

* [[พงศาวดารเหนือ (2474)/ผู้วายชนม์|ธนรัตนบดี (เสงี่ยม สิงหลกะ), พระยา]]

==ป==

* [[ประชุมพงศาวดาร/ภาคที่ 28/ผู้วายชนม์|ประมูลธนรักษ์ (ผูก ผโลประการ), พระยา]]
* [[ปัญญาสชาดก/ภาคที่ 19/ผู้วายชนม์|ประเสริฐสุนทราศรัย (กระจ่าง สิงหเสนี), พระยา]]

==พ==

* [[สยามแพทยศาสตร์/ผู้วายชนม์|พรหมแพทยา (อิ่ม แพทยานนท์), ขุน]]
* [[พระราชพงสาวดารกรุงเก่า (ฉบับหลวงประเสิด)/ผู้วายชนม์|พร้อม มิตรภักดี]]
* [[ประชุมพงศาวดาร/ภาคที่ 53 (2476)/ผู้วายชนม์|พิทักษ์สาครเกษตร (หยวก ลีละบุตร), พระ]]

==ฟ==

* [[ประชุมพงศาวดาร/ภาคที่ 2 (2457)/การศพวัดราชาธิวาศ|ฟักทอง ภรรยาพระยาจ่าแสนบดี (เดช)]]

==ม==

* [[ตำนานเครื่องมโหรีปี่พาทย์/ผู้วายชนม์|มโนปกรณ์นิติธาดา (นิตย์ มโนปกรณ์นิติธาดา), คุณหญิง]]
* [[ตำราปรุงอาหารและขนมอย่างฝรั่ง/ผู้วายชนม์|ม้วน วิภาคภูวดล, คุณหญิง]]
* [[ประชุมจารึกสยาม/ภาคที่ 1/ผู้วายชนม์|มุขมนตรี (อวบ เปาโรหิตย์), เจ้าพระยา]]
* [[นิทานอีสป/ผู้วายชนม์|เมธาธิบดี (สาตร สุทธเสถียร), พระยา]]

==ร==

* [[ประชุมพงศาวดาร/ภาคที่_5/คำนำ|รณไชยชาญยุทธ (ศุข โชติกเสถียร), พระยา]]
* [[เหตุใดไทยจึงพูดซ้อนคำ ฯลฯ/ผู้วายชนม์|ราชพัสดุรักษ์ (เนตร เนตรศิริ), พระ]]
* [[จดหมายเหตุ เรื่อง เจ้าพระยาภูธราภัยยกกองทัพไปปราบฮ่อ/ผู้วายชนม์|ราชวังสรรค์ (เติม บุณยรัตพันธุ์), พระยา]]
* [[รัฐธรรมนูญบริติช/ผู้วายชนม์|รามราชเดช (หม่อมราชวงศ์ปาล นพวงศ์), พระยา]]

==ล==

* [[ประชุมพงศาวดาร/ภาคที่ 52 (2497)|เล็ก มงคลแพทย์]]
* [[พงษาวดารกรุงศรีอยุทธยา ภาษามคธ แลคำแปล/คำนำ|เลื่อม (บุนนาค)]]
* [[เอกสารตรวจราชการเมืองนครไชยศรีฯ ร.ศ. 117/ผู้วายชนม์|ลำดวน ติศกุล ณ อยุธยา, หม่อม]]

==ว==

* [[นิทานเวตาล/ผู้วายชนม์|วรคณานันท์ (หม่อมราชวงศ์หญิงปั้ม มาลากุล), ท้าว]]
* [[คำอาราธนาและถวายทานต่าง ๆ/ผู้วายชนม์|วิเศษบรรณการ (พวง สุตตะภวานนท์), พระ]]

==ศ==

* [[ประชุมพงศาวดาร/ภาคที่_8/คำนำ|ศรีภูริปรีชา (พึ่ง ศรีภูริปรีชา), คุณหญิง]]

==ส==

* [[ลัทธิธรรมเนียมต่าง ๆ/ภาคที่ 8/คำนำ|สมบัตยาธิบาล (สาย สายะเสวี), พระยา]]
* [[เรื่องของสมเด็ดพระเจ้ากรุงธนบุรี/ผู้วายชนม์|สรีสกลไกรนุชิต (สวาสดิ์ สรีสกลไกรนุชิต ภัทรนาวิก), พระยา]]
* [[เรื่องสั้น ๆ ของครูเทพ/ผู้วายชนม์|สอิ้ง จงสงวน]]
* [[ประวัติสุนทรภู่ (2470)/ผู้วายชนม์|สิทธิโชคชุมนุม (อ้น สิทธิสุข), พระยา]]
* [[ประชุมพงศาวดาร/ภาคที่ 10/ผู้วายชนม์|สุริยพงษ์ผริตเดช, พระเจ้า]]

==ห==

* [[ประชุมพงศาวดาร/ภาคที่ 34/ผู้วายชนม์|หลี ศุภสมุทร์]]

==อ==

* [[บันทึกรับสั่งฯ กรมพระยาดำรงราชานุภาพ ประทานหม่อมราชวงศ์สุมนชาติ สวัสดิกุล|อนุพงศ์จักรพรรดิ (เป้า วินทวามร), นาง]]
* [[สนทนากับผู้ร้ายปล้น/คำนำ|อภิชิตชาญยุทธ (เจริญ เศวตนันทน์), พระยา]]
* [[ประชุมพงศาวดาร/ภาคที่ 53 (2473)/ผู้วายชนม์|อาชญาพิทักษ์ (เกษ สุนทรรัตน์), พระยา]]
* [[ตำนานกฎหมายเมืองไทย และประมวลคำอธิบายทางนิติศาสตร์/ผู้วายชนม์|อินทอาญา (พงษ์ ณ นคร), หลวง]]
* [[จดหมายเหตุ เรื่อง พระบาทสมเด็จพระจอมเกล้าเจ้าอยู่หัวทรงประชวรฯ/ผู้วายชนม์|อุไทยธรรม (หรุ่น วัชโรทัย), พระยา]]
* [[แม่ย่านาง วรรณคดี และราชาวดี/ผู้วายชนม์|อุปกรศิลปศาสตร์ (เจริญ อากาศวรรธนะ), พระ]]
* [[คำให้การชาวอังวะ (2458)/คำนำ|เอม, หม่อมในพระเจ้าบรมวงษ์เธอ กรมขุนพิทยลาภพฤฒิธาดา]]

[[หมวดหมู่:สถานีย่อย]]
[[หมวดหมู่:สถานีย่อยประวัติศาสตร์นิพนธ์]]</text>
      <sha1>95l79s9cc8rbpfova2gxwx5umawlyzd</sha1>
    </revision>
  </page>
  <page>
    <title>ผู้ใช้:Venise12mai1834/ทดลองเขียน/1</title>
    <ns>2</ns>
    <id>56771</id>
    <revision>
      <id>189193</id>
      <parentid>189030</parentid>
      <timestamp>2022-08-08T07:41:49Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="28468" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>h16bsnddluj7d7hf7vz5akookht9gt1</sha1>
    </revision>
    <revision>
      <id>189196</id>
      <parentid>189193</parentid>
      <timestamp>2022-08-08T07:49:05Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7a */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="28817" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพระพุทธเจ้า ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>mb4h5uk36frrew9d0k8036nonjttafy</sha1>
    </revision>
    <revision>
      <id>189197</id>
      <parentid>189196</parentid>
      <timestamp>2022-08-08T07:51:38Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7a */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="29199" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะมีชีวิตอยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องของเขาเพียงน้อยนิดเหลือเกิน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>553x82gyo7me21418m2zjmkrddxcsye</sha1>
    </revision>
    <revision>
      <id>189198</id>
      <parentid>189197</parentid>
      <timestamp>2022-08-08T07:54:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7a */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="29611" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>b11gh1aynmw4m30pv9s73nudd5539iq</sha1>
    </revision>
    <revision>
      <id>189199</id>
      <parentid>189198</parentid>
      <timestamp>2022-08-08T08:02:02Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7a */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="30653" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>7wlsklz0biugkysnez0r0fnywwgncph</sha1>
    </revision>
    <revision>
      <id>189200</id>
      <parentid>189199</parentid>
      <timestamp>2022-08-08T08:04:36Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7a */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="31336" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>qmz4ausm7u31a1yg2hkiffux42lmc4z</sha1>
    </revision>
    <revision>
      <id>189201</id>
      <parentid>189200</parentid>
      <timestamp>2022-08-08T08:08:46Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7b */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="31748" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพาราณสี นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>h0m4jahlchvsotpxqfrz7990tvdo084</sha1>
    </revision>
    <revision>
      <id>189202</id>
      <parentid>189201</parentid>
      <timestamp>2022-08-08T08:12:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7b */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="32577" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>f3hzw689uf2h2bilnjru6sg6ab6ne6b</sha1>
    </revision>
    <revision>
      <id>189203</id>
      <parentid>189202</parentid>
      <timestamp>2022-08-08T08:15:31Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7b */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="33227" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>oqujeen891xrjtn8cxu6egiokgvjha8</sha1>
    </revision>
    <revision>
      <id>189204</id>
      <parentid>189203</parentid>
      <timestamp>2022-08-08T08:22:10Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="34298" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนในการใช้กำลังอย่างใด ๆ ที่คงจะหล่อหลอมให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในสมรภูมิ ญาติสนิทมิตรสหายของพระองค์ และขุนนางเผ่าศากยะอันยิ่งใหญ่ ไม่พึงใจเป็นอย่างยิ่งในเรื่องนี้ เพราะเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ เจ้าชายผู้เยาว์จะทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่การชิงชัย
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>5s6l6asti0fb6l0057fyo7oqp0ygqb0</sha1>
    </revision>
    <revision>
      <id>189205</id>
      <parentid>189204</parentid>
      <timestamp>2022-08-08T08:25:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="34788" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ ที่คงจะหล่อหลอมให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>sydvz18vp1jeog17d6iehhv6ggfyxm2</sha1>
    </revision>
    <revision>
      <id>189206</id>
      <parentid>189205</parentid>
      <timestamp>2022-08-08T08:28:51Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="35453" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ ที่คงจะหล่อหลอมให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่ที่เลือกไว้ชมการที่เจ้าชายจะทรงกระทำ
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>2w3z2tpzjwfqwy1aw8u6bxu8vc3u7xe</sha1>
    </revision>
    <revision>
      <id>189207</id>
      <parentid>189206</parentid>
      <timestamp>2022-08-08T08:34:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="36061" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ ที่คงจะหล่อหลอมให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่ที่เลือกไว้ชมการที่เจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>stxt7fpjfsb3hcqzbwbkxvxxm5u0e41</sha1>
    </revision>
    <revision>
      <id>189208</id>
      <parentid>189207</parentid>
      <timestamp>2022-08-08T08:35:40Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="36217" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ ที่คงจะหล่อหลอมให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่ที่เลือกไว้ชมการที่เจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงใจ
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>9p5vcovtff5yalbevnjomxmoft2a8vq</sha1>
    </revision>
    <revision>
      <id>189209</id>
      <parentid>189208</parentid>
      <timestamp>2022-08-08T08:36:19Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="36196" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่ที่เลือกไว้ชมการที่เจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงใจ
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>m9dbociuv3vmex94cy0utfobfh1voyi</sha1>
    </revision>
    <revision>
      <id>189210</id>
      <parentid>189209</parentid>
      <timestamp>2022-08-08T08:36:41Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="36187" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงใจ
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>na835xn2rxufv5b45xtrm3nvm8obsbr</sha1>
    </revision>
    <revision>
      <id>189211</id>
      <parentid>189210</parentid>
      <timestamp>2022-08-08T08:38:57Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7c */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="36196" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงงงงัน
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>mrb3gouf025gx1fcawfspgbrf3zae6p</sha1>
    </revision>
    <revision>
      <id>189212</id>
      <parentid>189211</parentid>
      <timestamp>2022-08-08T08:47:31Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7d */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="37072" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงงงงัน
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|ครั้นพระชนม์ได้ 19 ปี พระองค์ก็เสกสมรสกับลูกพี่ลูกน้องของพระองค์เอง ซึ่งเป็นหญิงสาวผู้งดงามและดีงามเป็นพิเศษ ส่วนสิบปีหลังจากนี้ เราไม่ทราบสิงใดเกี่ยวกับพระองค์เลย และเรามั่นใจว่า จะทรงมีชีวิตที่เงียบสงบ ทรงปฏิบัติต่อผู้คนรอบข้างด้วยความสุภาพอ่อนน้อม และไม่ทรงตระหนักมากมายถึงความเจ็บป่วยและทุกข์ระทม
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>gshtn5oeujzc50k1jx92nzsuavzjv5r</sha1>
    </revision>
    <revision>
      <id>189213</id>
      <parentid>189212</parentid>
      <timestamp>2022-08-08T08:48:05Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7d */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="37075" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงงงงัน
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|ครั้นพระชนม์ได้ 19 ปี พระองค์ก็เสกสมรสกับลูกพี่ลูกน้องของพระองค์เอง ซึ่งเป็นหญิงสาวผู้งดงามและดีงามเป็นพิเศษ ส่วนสิบปีหลังจากนี้ เราไม่ทราบสิ่งใดเกี่ยวกับพระองค์เลย และเรามั่นใจว่า จะทรงมีชีวิตที่เงียบสงบ ทรงปฏิบัติต่อผู้คนรอบข้างด้วยความสุภาพอ่อนน้อม และไม่ทรงตระหนักมากมายถึงความเจ็บป่วยและทุกข์ระทม
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>46lsdqwpx80xtnpv2spjtvm81f20yia</sha1>
    </revision>
    <revision>
      <id>189215</id>
      <parentid>189213</parentid>
      <timestamp>2022-08-08T09:00:55Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7d */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="37566" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงงงงัน
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|ครั้นพระชนม์ได้ 19 ปี พระองค์ก็เสกสมรสกับลูกพี่ลูกน้องของพระองค์เอง ซึ่งเป็นหญิงสาวผู้งดงามและดีงามเป็นพิเศษ ส่วนสิบปีหลังจากนี้ เราไม่ทราบสิ่งใดเกี่ยวกับพระองค์เลย และเรามั่นใจว่า จะทรงมีชีวิตที่เงียบสงบ ทรงปฏิบัติต่อผู้คนรอบข้างด้วยความสุภาพอ่อนน้อม และไม่ทรงตระหนักมากมายถึงโรคภัยและความโศก วันหนึ่งในช่วงที่มีพระชนม์ราว 29 ปี ทรงราชยานไปถึงสนามหย่อนพระทัย ทรงเห็นชายผู้หนึ่งทรุดโทรมด้วยอายุ ทั้งอ่อนแอ ยากเข็ญ และลำเค็ญ ก็ทรงขอให้ชายผู้ขับราชยานอธิบายภาพที่ทรงเห็นนั้น
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>9flvxk52ubm09udfbz9ssq4i1ks1e32</sha1>
    </revision>
    <revision>
      <id>189216</id>
      <parentid>189215</parentid>
      <timestamp>2022-08-08T09:08:28Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7d */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="38757" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงงงงัน
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|ครั้นพระชนม์ได้ 19 ปี พระองค์ก็เสกสมรสกับลูกพี่ลูกน้องของพระองค์เอง ซึ่งเป็นหญิงสาวผู้งดงามและดีงามเป็นพิเศษ ส่วนสิบปีหลังจากนี้ เราไม่ทราบสิ่งใดเกี่ยวกับพระองค์เลย และเรามั่นใจว่า จะทรงมีชีวิตที่เงียบสงบ ทรงปฏิบัติต่อผู้คนรอบข้างด้วยความสุภาพอ่อนน้อม และไม่ทรงตระหนักมากมายถึงโรคภัยและความโศก วันหนึ่งในช่วงที่มีพระชนม์ราว 29 ปี ทรงราชยานไปถึงสนามหย่อนพระทัย ทรงเห็นชายผู้หนึ่งทรุดโทรมด้วยอายุ ทั้งอ่อนแอ ยากเข็ญ และลำเค็ญ ก็ทรงขอให้ชายผู้ขับราชยานอธิบายภาพที่ทรงเห็น สารถีทูลตอบในเรื่องนี้ว่า คนทั้งปวงที่มีชีวิตมาจนมากวัยย่อมอ่อนแอลงทั้งใจและกาย ดุจเดียวกับซากเก่าน่าสมเพชที่ได้เห็นในถนน อีกวันหนึ่ง ทรงเห็นชายผู้หนึ่งเป็นทุกข์ด้วยโรค และสารถีก็ทูลอธิบายอีกว่า คนทั้งหลายต้องเป็นทุกข์ด้วยความเจ็บปวด ไม่กี่วันถัดมา ทรงเห็นศพ และทรงเข้าพระทัยเป็นครั้งแรกว่า มนุษย์ทั้งปวงต้องตาย อันเป็นข้อความจริงที่ทรงถูกปิดบังไว้ตลอดวันเวลาที่ทรงพระเยาว์และเจริญพระชนม์ขึ้นจนถึงชั่วโมงนั้น
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>76oqkq0bs3907t1y2i4n48evz96ma2p</sha1>
    </revision>
    <revision>
      <id>189217</id>
      <parentid>189216</parentid>
      <timestamp>2022-08-08T09:11:10Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* 7d */</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="38739" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}
==9==

[[File:Peeps at Many Lands (1908, p 66).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|The temple of Wat Poh.}} ''Chapter {{ลรม|9}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|9}}}}}}&lt;br&gt;{{พญ|The temples}}}}
|{{ก|{{ขนอ|140%|บทที่ 9}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===9a===

{{ตรคป
|{{พญล|There}} are temples everywhere in Siam, some not much bigger than barns; others, great buildings with high roofs and stately surroundings. Some are quite new, gay in all their glory of gold and varied colour; others are old, dirty, and crumbling to dust. Temples are not usually repaired; they are built and then allowed to go to ruin. A temple is not a place to worship in; for, strictly speaking, there is no one to worship, Buddha does not ask for people to kneel to him. He was a man, not a god, and he became holy because he lived a sinless life. Any other man who lived a life like his would become a Buddha too. And a temple is not built to pray in, because there is no one to whom to pray. Every man must save himself by his own deeds, and Buddha does not pretend to hear and answer prayers. In the temples sacred books are read, chants are sung, and occasionally sermons are preached, but there is no worship and no prayer quite in the way we understand and practise these things.
|
}}

===9b===

{{ตรคป
|To understand, then, why so many temples are built, you must know something more about the Buddhist religion. Buddha taught that when we die our souls pass into other bodies. If we have been very wicked in this life, we may be reborn as cats, or toads, or beetles. If we have been very good, we may reappear as nobles or princes, or perhaps live in another world as angels. The man who has lived the perfect life, who has neither thought, said, nor done anything wrong, goes to Nirvana, where there is everlasting peace, and where no trouble, sorrow, or sickness of any kind is ever known. When Nirvana is reached, the soul rests for ever, and is not born again, either in the heavens or on the earth.
|
}}

===9c===

{{ตรคป
|When a person dies, all the good and all the evil he has done are added up, and a kind of balance is struck. The happiness or misery of the person in his next life depends on whether he has a good or a bad balance. There are many things that we may do in this life that go to the good side of the account. To do these things is to &quot;make merit.&quot; Some actions only make a little merit; others make a great deal of merit. One of the best ways of getting a big figure on the right side of the account is, according to the priests, to build a temple. Hence, when a man is rich enough, he builds a house for the Buddha, where his image may be seen, his lessons learned, and his praises sung. But once the temple is built, the matter is finished, and there is no need to repair it. The Buddhist says that though the temples will crumble away, yet his children will build others, so that there will always be plenty of churches, and many opportunities of making merit in this way.
|
}}

===9d===

{{ตรคป
|The Siamese word ''wat'' means all the buildings enclosed in the sacred wall, and includes the houses where the priests live, the holy buildings where the images are kept, and numerous spiral ornaments that cover relics, The most sacred of these buildings is the ''bawt''. Near the four corners, north, south, east, and west, there are four stones, carved in the shape of the leaf of the Bo-tree, the tree under which Gautama became Buddha. When the ''bawt'' is erected, consecrated water is poured over these stones, and evil spirits are thus for ever prevented from entering.
|
}}

===9e===

{{ตรคป
|In the temple grounds there are always a number of graceful tapering structures, which cover relics, or supposed relics. You will see some of these in several of the pictures in this book. They sometimes stand directly on the ground, but at other times the slender spires will be found over the doorways, or even on the tops of the buildings. There is a story which says that after Buddha's death one of his disciples gave away all the property of the Teacher to the other followers. He meant to keep nothing at all for himself, but on finding one of Buddha's teeth, he looked longingly upon it, and then took it and quietly hid it in the coil of hair which many Hindus wear upon the top of the head. One of the gods in the heavens saw the deed, flew swiftly down to earth, snatched the precious relic from its hiding-place, and buried it under a great mound, which he built in a tapering fashion to resemble the tuft of hair in which the tooth had been concealed. Others, however, say that the shape of these relic mounds is due to the fact that Buddha told his disciples, as he lay on his death-bed, to bury his bones under a mound shaped like a heap of rice.
|
}}

===9f===

{{ตรคป
|The chief building has straight walls with rectangular openings for windows. There are no beautiful arches no carving, and no stained glass. The roof is made in tiers, which overlap one another, and are covered with beautiful coloured tiles — amber, gold, green, scarlet, and blue. Groups of great teak pillars are so arranged that a cool and shady walk surrounds the building. The outside, with the exception of the roof, is whitewashed, and when the midday sun beats down upon the wat the place glitters and shines — one big splash of white crowned with fantastic colours.
|
}}

===9g===

{{ตรคป
|Inside there is little light, and if the roof be high the rafters are hidden in darkness. At the far end sits an enormous gilded image of Buddha, surrounded by smaller images of himself and his disciples, some with raised hands, as if about to speak; others with fans before their faces, as if to shield them from the evils and the sorrows of the world. The number of these images is sometimes very great. In one of the temples in Ayuthia, the old capital, there are no fewer than 20,000 of them.
|
}}

===9h===

{{ตรคป
|At the end of the ridge of the temple roof, at the corners of the gables, and in many other places, there are graceful curved horns. These represent the head of the Naga, or snake with seven heads, who curled himself round the Teacher's body and shielded him with his seven heads when he was attacked by the Evil One under the Bo-tree.
|
}}

===9i===

{{ตรคป
|In connexion with the temple there are one or more salas, or rest-houses. To build a sala is another way of making merit, and as it costs less to put up one of these wooden rest-houses than to build a temple, there are thousands of them in the country. They are to be found upon the banks of the rivers and canals, in lonely parts of the jungle, on waste land near the towns and villages — in fact, almost anywhere and everywhere. They consist of a platform raised a few feet above the ground, and covered by a roof which is supported on a few poles. There are no walls or partitions. Here the traveller may rest, eat, and sleep. He pays no rent, gets no comforts, and is often interfered with by the local lunatic, the casual traveller, or a crowd of merry, inquisitive children. He may not complain, for the slender platform is free to all comers.
|
}}

===9j===

{{ตรคป
|One of the best-known temples in Bangkok is at the Golden Hill. This hill is made of bricks and mortar, and stands about two hundred feet high. Trees, shrubs, and creepers have grown over it, and it is not at first easy to believe that the hill is the work of man. On the top is a snow-white spire, and under the spire, in a gilded shrine, there is a glass model of one of Buddha's teeth. For three days every year the people come in thousands to worship this tooth. They buy a bit of gold-leaf or a few wax flowers, and then they mount to the top of the hill. There they stick the gold leaf on the iron railings round the shrine, light the candles, throw the wax flowers into a big bonfire, and bang a few drums, When they have completed all these little acts of devotion, they go to the foot of the hill again. At the bottom a grand fair is going on. There are lotteries of all kinds, tea-houses, crowds of merry young men and women, dozens of yellow-robed priests, side-shows with giant women and two-headed snakes. It is all laughter, chatter, and enjoyment.
|
}}

===9k===

{{ตรคป
|In another temple there is an image of Buddha asleep. The idol is 175 feet long, and has a whole building to itself. The gigantic figure is made of brick and covered with gilded cement. It is 18 feet across the chest; the feet are 5 yards long; the toes, which are each of equal length, measure 1 yard.
|
}}

==8==

[[File:Peeps at Many Lands (1908, p 55).jpg|center|400px]]

{{ตรคป
|{{ก|{{พญ|A group of Buddhist monks.}} ''Chapter {{ลรม|8}}.''}}
|{{ก|xxx}}
|ไม่ย่อหน้า=
}}

{{คหน}}

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|8}}}}}}&lt;br&gt;{{พญ|The monks}}}}
|{{ก|{{ขนอ|140%|บทที่ 8}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===8a===

{{ตรคป
|{{พญล|Siam}} has been called the &quot;Kingdom of the Yellow Robe,&quot; on account of the presence everywhere of large numbers of monks, all of whom wear the yellow robe. Every man in Siam enters a monastery at some time or other in his life, and lives as a monk for a period varying from a few months to many years, or even for the whole of his life. The usual age for entering the priestly circle is about nineteen, and the shortest stay that can be decently made is for two months. The person seeking admission goes to the temple wearing his best clothes, and attended by a crowd of friends and relatives, who take presents to the priests. The presents include rice, fish, matches, fruit, cigars, betel-nut, alarm-clocks, vases of flowers, incense sticks, and dozens of other curious things. These are all distributed about the temple floor, till the sacred building looks as though it were about to be the scene of a glorified &quot;jumble sale.&quot;
|
}}

===8b===
{{ตรคป
|Occasionally children enter the temple service and wear the yellow robe. It often happens that when one of a boy's parents is cremated he becomes a &quot;boy-monk,&quot; because by this means he hopes to help his father in that other world to which he has been called. As a rule, too, each monk has a boy servant, or disciple, who cleans out his cell, and does other work of a lowly character for him. Monks may not possess silver money, but these disciples may receive it and spend it for the benefit of their masters.
|
}}

===8c===
{{ตรคป
|In the early morning the big bell of the monastery calls the monk to rise and go out to beg for his breakfast. He takes a big iron bowl in his hands, holds it in front of him, and then with downcast head walks slowly through the streets allotted to him. He may not wander into another man's street, but must keep to his own. As he walks along, the people come out of their houses and put food into the bowl. One puts in a handful of rice, another a spoonful of curry. Someone else adds a few bananas, or some stale fish, or some scraped coco-nut. The monk looks neither to the right hand nor to the left, and gives no thanks to the donor of the meal. By the time he gets back to the monastery it is no exaggeration to say that his bowl often contains a very varied and weird assortment of oddments. It looks rather &quot;a mess,&quot; and there is not much to be surprised at when we learn that some of the monks, who do not keep the rules of their Order very strictly, throw all this motley assortment of fish, flesh, fowl, and stale red-herrings to the dogs, afterwards partaking of a rather more tempting breakfast that has been prepared for them in the monastery. At certain times of the year only a few monks from each monastery go in search of food. The others stay at home at the temple. If a monk has rich relations, his disciple often receives for him well-cooked and appetizing meals upon which to break his fast.
|
}}

===8d===
{{ตรคป
|When breakfast is over, the brethren of the yellow robe go into the temple for service, after which there is work for those who care to do it. The majority do nothing, a form of employment which suits the average Siamese a great deal better than work. As the monks are drawn from all classes of society, there are always amongst them some who can repair the buildings or help in building boats, or even, perhaps, teach in the school,
|
}}

===8e===
{{ตรคป
|At noon another meal is eaten; after that there is neither tea nor supper, so that the monks get nothing more to eat until the next morning. They manage to stifle their natural hunger by drinking tea, chewing betel-nut, and smoking tobacco.
|
}}

===8f===
{{ตรคป
|Towards evening the priests bathe, either in the river or in some pond in the temple grounds. As soon as it is dark they must confine themselves within the monastery walls. Every evening at about half-past six the bell rings to tell the monks that &quot;locking-up&quot; time has arrived. The bells, which play so important a part as clocks in the temples, are hung in a wooden framework, usually built in three stories. Strictly speaking, it is not correct to say that the bells are rung. They are not rung — they are beaten with a thick piece of wood. There are generally a number of little boys playing about in the cool, shady grounds who are only too willing at the proper time to scramble up the rickety wooden ladders and hammer away on the bells with a lump of wood.
|
}}

===8g===
{{ตรคป
|From July to October, when the heavy rains fall, the priests meet together in the evening and chant prayers. The only light in the temple is that of dim candles or smoky lamps, and the dull rays fall on the kneeling yellow-robed figures below, or lose themselves in the blackness of the lofty roofs above, while there rolls out into the evening air the rich, mellow notes of the voices in prayer. The frogs in the pond croak a sonorous bass, the crickets add their chirpy treble, and the fireflies flash on shrub and palm, all adding their share to the evening service.
|
}}

===8h===
{{ตรคป
|The cells in which the monks live are small whitewashed rooms, with practically no furniture. There are a few mats, perhaps a bedstead — or, failing that, a mattress on the floor — a few flowers, and an image of the Buddha, the founder of their religion. In a little cupboard the monk keeps a teapot and a few tiny cups, and he is always glad to give a visitor as much tea as he can drink. Most likely he possesses a chessboard and a set of chessmen, for most of the Siamese are fond of this ancient game.
|
}}

===8i===
{{ตรคป
|The prayers and chants are written with a hard, fine point of ivory or iron upon long strips of palm-leaf. The strips are held together by a string or a piece of tape passed through a series of holes. The bundle is gilded round the edges and carefully preserved in a chest. These &quot;books&quot; are written in a language which the common people do not understand, and, in fact, only those monks who stay long enough in the temple service to learn the language have any idea what the chants are about that they so diligently repeat.
|
}}

===8j===
{{ตรคป
|Amongst the few possessions which a monk may lawfully hold is a big fan made of broad palm-leaves. This he is supposed to hold in front of his face as he walks about, in order that he may keep his eyes from beholding the things of the world. But as often as not, during the heat of the day, he holds it over his head to shield him from the fierce rays of the sun. And one can scarcely blame him, for he is not allowed to wear a hat of any kind, and every bit of hair has been shaved off the top of his head.
|
}}

===8k===
{{ตรคป
|There is a chief priest to each monastery, whose business it is to see that the temple services are properly conducted, and that the monks behave themselves in a becoming manner. If one of the brethren does anything wrong, and his superior hears about it, punishment is sure to follow. For a very serious offence the guilty one is expelled from the monastery and handed ever to the police. Such a man gets the severest punishment allowed by the law. But if the offence is only a mild one, then the punishment is a light one. The sinner will perhaps be set to draw water, to sweep the temple courtyard, or to perform some other menial duty usually undertaken by the ordinary servants.
|
}}

===8l===
{{ตรคป
|Some of the &quot;sins&quot; that the priest may not commit are very curious to us, and many of them are, in fact, committed regularly without any punishment following. For instance, it is a sin to sleep more than twelve inches above the ground, to listen to music, to eat too much, to sleep too long, to swing the arms when walking, to burn wood, to wink, to slobber or make a noise when eating, to ride on an elephant, or to whistle.
|
}}

==7==

{{ตรคป
|{{ก|{{ขนอ|140%|{{พญ|Chapter {{ลรม|7}}}}}}&lt;br&gt;{{พญ|The story of Buddha}}}}
|{{ก|{{ขนอ|140%|บทที่ 7}}&lt;br&gt;xxx}}
|ไม่ย่อหน้า=
}}

===7a===

{{ตรคป
|{{พญล|The}} religion of the Siamese is Buddhism. It is so called after the Buddha who was its founder and first missionary. The Buddha lived so many, many years ago that we know very little about him. For centuries after his death wonderful stories were told about his power, his kindness, and his great wisdom. As the stories passed from mouth to mouth they became more and more marvellous, and at the present time there are scores of tales about him that are little better than fairy-stories. In the following account of this great and holy man the known facts of his life and some of the legends about himself and his doings are interwoven. It must be remembered that the Buddha was a man who did actually live upon the earth, and that, though the fables about him are unbelievable by us, yet these fables are useful as showing us what other people thought about their wise and saintly teacher.
|ศาสนาของชาวสยาม คือ ศาสนาพุทธ ศาสนาพุทธได้รับนามเช่นนั้นตามพุทธะ&lt;ref&gt;คือ พระพุทธเจ้า ซึ่งในที่นี้ได้แก่ พระโคตมพุทธเจ้า&lt;/ref&gt; ซึ่งเป็นผู้ก่อตั้งและเป็นผู้แรกที่เผยแผ่ศาสนานี้ พุทธะทรงมีพระชนม์อยู่ในอดีตกาลนานแสนนานมาแล้ว จนเรารู้เรื่องราวของพระองค์เพียงน้อยนิดเหลือเกิน หลายร้อยปีหลังจากพระองค์นิพพาน จึงมีการเล่าขานเรื่องน่าอัศจรรย์เกี่ยวกับพระอานุภาพ ความการุณย์ และพระปัญญาอันยิ่งใหญ่ของพระองค์ เนื่องจากเรื่องเหล่านี้ส่งต่อกันจากปากสู่ปาก จึงกลายเป็นเรื่องเหลือเชื่อขึ้นเรื่อย ๆ และในยุคปัจจุบัน นิทานเกี่ยวกับพระองค์นั้นมีมากมาย แต่มีค่ากว่าเทพนิยายนิดเดียว ในการเล่าต่อไปนี้ถึงบุรุษผู้ยิ่งใหญ่และศักดิ์สิทธิ์ ข้อเท็จจริงอันเป็นที่รับรู้เกี่ยวกับพระชนมชีพของพระองค์ก็ดี ตำนานบางเรื่องเกี่ยวกับพระองค์เองและพระจริยวัตรของพระองค์ก็ดี ผสมปนเปกันอยู่ จึงต้องจำไว้ว่า พุทธะเป็นบุรุษที่มีชีวิตอยู่จริงบนโลก และถึงแม้นิทานเกี่ยวกับพระองค์จะไม่น่าเชื่อถือสำหรับเรา แต่นิทานเหล่านี้ก็มีประโยชน์ในแง่ที่แสดงให้เราเห็นว่า คนอื่นเขาคิดอย่างไรเกี่ยวกับบรมครูผู้ชาญฉลาดและเป็นดั่งนักบุญของตน
}}

===7b===

{{ตรคป
|About five hundred years before the birth of Christ the Buddha was born at a small village in India, only a few days' journey from Benares, the sacred city of the Hindus. His father was the Rajah of the tribe of Sakyas. The boy's family name was Gautama, and under this name we shall oftenest speak of him in this chapter. But his followers never use the name Gautama, thinking it too familiar and intimate. They always speak of him under some title, such as &quot;the Lion of the Tribe of Sakya,&quot; &quot;the Happy One,&quot; &quot;the Conqueror,&quot; &quot;the Lord of the World,&quot; &quot;the King of Righteousness,&quot; and so on. When he was only seven days old his mother died, and he was brought up by his aunt.
|ราว 500 ปีก่อนพระคริสต์ประสูติ พุทธะเสด็จสมภพ ณ หมู่บ้านเล็ก ๆ ในอินเดีย ซึ่งมีระยะเดินทางห่างจากพนารส&lt;ref&gt;คือ พาราณสี&lt;/ref&gt; นครศักดิ์สิทธิ์ของชาวฮินดู เพียงไม่กี่วัน พระบิดาของพระองค์เป็นราชาของเผ่าศากยะ พระตระกูลของเจ้าชายน้อยมีชื่อว่า โคตมะ และในบทนี้เราจะใช้ชื่อนี้เรียกขานพระองค์บ่อยครั้งที่สุด แต่สาวกของพระองค์ไม่เรียกพระองค์ด้วยชื่อ โคตมะ ด้วยมองว่า เป็นกันเองและสนิทสนมเกินไป พวกเขาจะกล่าวถึงพระองค์ทุกครั้งด้วยฉายาบางอย่าง เช่น &quot;สิงโตแห่งเผ่าศากยะ&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้เปี่ยมสุข&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ผู้พิชิต&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;เจ้าโลก&quot;,&lt;ref&gt;xxx&lt;/ref&gt; &quot;ราชาแห่งความเป็นธรรม&quot;,&lt;ref&gt;xxx&lt;/ref&gt; และอื่น ๆ ในตอนที่พระองค์มีพระชนม์เพียงเจ็ดวัน พระมารดาของพระองค์สิ้นพระชนม์ และพระเจ้าน้าของพระองค์จึงทรงเลี้ยงดูพระองค์แทน
}}

===7c===

{{ตรคป
|The boy was quiet and thoughtful, and seemed to take no pleasure in hunting or in practising any of those exercises which would fit him to lead his tribe in war. His friends and relatives and the great Sakya nobles were very cross at this, because they feared that, when their enemies should attack them, the young prince would be found unequal to lead them in their conflicts. So they went to his father, and complained that the boy did nothing but follow his own pleasures, and that he learned nothing useful. When Gautama heard of this, he asked the King, his father, to fix a day on which he could show his skill and strength in all the manly arts. On the appointed day thousands of people thronged to the place that had been chosen to see what the Prince could do. He surprised every one, for he could ride the fiercest horses and fling the heaviest spears. He shot arrows with a bow that 1,000 men could not bend, and the sound of whose twanging was heard 7,000 miles away. After this the people held their peace and wondered.
|เจ้าชายน้อยทรงเงียบขรึมและช่างคิด ทั้งดูจะไม่ทรงสำราญในการล่าสัตว์หรือฝึกฝนใช้กำลังอย่างใด ๆ อันจะยังให้พระองค์เหมาะสมต่อการเป็นผู้นำเผ่าของพระองค์ในการรบ ญาติสนิทมิตรสหายของพระองค์ และขุนนางผู้ใหญ่ในเผ่าศากยะ ไม่พึงใจในเรื่องนี้เป็นอย่างยิ่ง เพราะกริ่งเกรงว่า เมื่อศัตรูมาโจมตีพระองค์ คงจะเห็นกันว่า เจ้าชายผู้เยาว์ทรงเทียบเทียมเขาไม่ได้ในการนำพวกตนออกสู่สมรภูมิ ฉะนั้น พวกเขาจึงไปเฝ้าพระบิดาของพระองค์ และทูลความขัดข้องใจว่า เจ้าชายน้อยไม่ทรงทำอันใด นอกจากปล่อยพระองค์ไปตามพระทัย และไม่ทรงเล่าเรียนสิ่งใดที่เป็นประโยชน์เลย เมื่อโคตมะทรงทราบเรื่องนี้ ก็ทรงขอให้พระราชา ผู้เป็นพระบิดาของพระองค์ ทรงกำหนดวันที่พระองค์จะได้แสดงเรี่ยวแรงและทักษะในศิลปะอันสมชายชาตรีทั้งปวง ในวันนัดหมายนั้น ผู้คนนับพันมาออกัน ณ สถานที่เลือกไว้ชมการอันเจ้าชายจะทรงกระทำ เจ้าชายทรงทำให้ทุกคนประหลาดใจ เพราะทรงสามารถขี่อาชาตัวดุร้ายที่สุดและซัดหอกเล่มหนักที่สุดได้ พระองค์ยังทรงยิงเกาทัณฑ์ด้วยคันธนูที่บุรุษพันนายก็งอไม่ได้ และเสียงที่ทรงดึงเกาทัณฑ์นั้นได้ยินไกลออกไปถึง 7,000 ไมล์ หลังจากนี้แล้ว ผู้คนก็สงบปากสงบคำ เหลือแต่ความพิศวงงงงัน
}}

===7d===

{{ตรคป
|When he was nineteen he married his cousin, a girl singularly beautiful and good. For the next ten years after that we know nothing at all about him, but we are sure that he lived a quiet, peaceful life, treating all around him with gentleness and courtesy, and thinking little about sickness or sorrow. One day, when he was about twenty-nine years old, he was driving to the pleasure-grounds when he saw a man broken down by age — weak, poor, and miserable — and he asked the man who was driving his chariot to explain the sight. To which the charioteer replied that all men who live to a great age become weak in mind and body, just like the poor old wreck they had seen in the street. Another day he saw a man suffering from disease, and again the charioteer explained that all men have to suffer pain. A few days later he saw a dead body, and learned for the first time — a fact that had been kept from him through all the days of his childhood and his manhood even up to that hour — that all human beings must die.
|ครั้นพระชนม์ได้ 19 ปี พระองค์ก็เสกสมรสกับลูกพี่ลูกน้องของพระองค์เอง ซึ่งเป็นหญิงสาวผู้งดงามและดีงามอย่างวิเศษ ส่วนสิบปีหลังจากนั้น เราไม่ทราบอันใดเกี่ยวกับพระองค์เลย แต่เรามั่นใจว่า จะทรงมีชีวิตที่เงียบสงบ ทรงปฏิบัติต่อผู้คนรอบข้างด้วยความสุภาพอ่อนน้อม และไม่ทรงตระหนักมากมายถึงโรคภัยและความโศก วันหนึ่งในช่วงที่มีพระชนม์ราว 29 ปี ทรงราชยานไปถึงสนามหย่อนพระทัย ทรงเห็นชายผู้หนึ่งทรุดโทรมด้วยอายุ ทั้งอ่อนแอ ยากเข็ญ และลำเค็ญ และทรงขอให้ผู้ขับราชยานอธิบายภาพที่ทรงเห็น สารถีทูลตอบในเรื่องนี้ว่า คนทั้งปวงที่มีชีวิตมาจนมากวัยย่อมอ่อนแอลงทั้งใจและกาย ดุจเดียวกับซากเก่าน่าสมเพชที่ได้เห็นในถนน อีกวันหนึ่ง ทรงเห็นชายผู้หนึ่งเป็นทุกข์ด้วยโรค และสารถีก็ทูลอธิบายอีกว่า คนทั้งหลายต้องเป็นทุกข์ด้วยความเจ็บปวด ไม่กี่วันถัดมา ทรงเห็นศพ และทรงเข้าพระทัยเป็นครั้งแรกว่า มนุษย์ทุกคนต้องตาย อันเป็นข้อความจริงที่ทรงถูกปิดบังไว้ในช่วงที่ทรงพระเยาว์และเจริญพระชนม์ตลอดมาจนถึงชั่วโมงนั้น
}}

===7e===

{{ตรคป
|Gautama was very sad when he thought of the misery that there is in the world, and he began to wonder if it could not all be done away with. He made up his mind to go away secretly and become a hermit. He would live away from towns and crowds, and see if he could not discover a way to lessen the sorrows of his fellow-men.
|
}}

===7f===

{{ตรคป
|Just about this time his son was born. He loved this son very dearly, but he thought that if he were to find the path to happiness, he would have to free himself from all earthly ties and relations. One night he went into the room where his wife lay sleeping. There, in the dim yellow light of the lamp, he saw the mother and the child. The mother's hand rested caressingly on the head of the little baby; flowers were strewn upon the floor and around the bed. He wanted to take the tiny mite in his arms and kiss it ere he went away; but he was afraid of waking either of the slumberers, so he took one last, long, loving look at them both, and then fled into the night, accompanied only by Channa, his charioteer. Under the full light of the July moon he sped away, having given up his home, his wealth, and his dear ones to become an outcast and a wanderer.
|
}}

===7g===

{{ตรคป
|Then there appeared to him Mara, the evil one, who tempted him to give up his plans for a lonely life. Mara promised him, if he would return to wealth and worldly ease, to make him in seven days the sole ruler of the world. But Gautama was not to be persuaded, and the evil one was defeated.
|
}}

===7h===

{{ตรคป
|The prince and the charioteer rode on for many miles until they came to the banks of a certain river. There Gautama stopped. Taking his sword, he cut of his long flowing locks and gave them to Channa, telling him to take them, his horse, and his ornaments back to the town of his birth, in order that his friends and his relatives might know exactly what had happened to him. Channa was loath to leave his master, but was obliged to obey him.
|
}}

===7i===

{{ตรคป
|When Channa had departed, Gautama sought the caves where the hermits dwelt. There he stayed a while, fasting and doing penance, in the hope of finding out in this way the true road to happiness and righteousness. So long did he go without food, and so severely did he inflict torture on himself, that one day he fell down exhausted. Every one thought he was dead, but he recovered after a little while. It seemed to him, when he once more regained consciousness, that this life of self-denial and hardship did not lead to that which he was seeking. So he left off fasting, and took his food again like an ordinary man. This disgusted the few disciples who had been living with him in retirement, and they all fled away and left him to himself. When they had gone, he strolled down to the banks of the neighbouring river. As he went along, the daughter of one of the villagers offered him some food. He took it, and sat down under the shade of a large tree. This tree is known to all Buddhists as the Bo-tree, and is as sacred to them as the cross is to Christians. While sitting under the tree, Gautama thought seriously about the past and the future. He felt very disappointed with his failure and at the loss of his late friends. The evil one came to him again, and whispered to him of love and power, of wealth and honour, and urged him to seek his home, his wife, and his child. For forty-nine days and nights Gautama sat under the Bo-tree, his mind torn with the conflict as to what was his duty. At the end of that time his doubts vanished, his mind cleared, the storm was over, and he had become the &quot;Buddha&quot; — that is, the &quot;Enlightened One.&quot; He knew now that it was his duty to go and preach to people the way to happiness and peace, to show them how to avoid misery, and how to conquer even death itself. It would take too long now to tell you what it was that the Buddha preached to those who would listen to him. Some time when you are older you must read this for yourself in another book.
|
}}

===7j===

{{ตรคป
|Gautama now returned to Benares, and addressed a great crowd of angels, men, and animals. Each man in the multitude, no matter what his language might be, understood the words of the speaker, and even the birds of the air and the beasts of the field knew that the wise man spoke to them, too. He remained in the neighbourhood of Benares for a long time, gathering round him a number of men and women, who were determined to do as he told them. When the rainy season was over, he dismissed them, sending them away in all directions to carry his gospel to whomsoever they should meet. He himself went to his native land, his father having sent to say that he was now old, and would like to see his son again before he died. His uncles were very angry with him, and when he arrived at the town where his father lived, they offered him no food. So in the early morning he took his begging-bow and went out to beg his daily meal. When his father heard of this he was very cross, for he thought it a disgrace that the King's son should walk like a common beggar from house to house asking alms. The King met the Buddha and reproached him, but anger soon was lost in love, and the father, taking the son's bowl, led him to the palace.
|
}}

===7k===

{{ตรคป
|The people in the palace crowded to meet them. But Gautama's wife remained in her own room waiting for him to come to her, in a place where she could welcome him alone. Presently he asked for her, and, learning where she was, he went to see her, accompanied by a few disciples. As soon as his wife saw him, she fell weeping at his feet. Somehow she knew, almost without looking at him, that he was changed, that he was wiser and holier than any man she had ever met. After a time he spoke to her of his message to men, and she listened earnestly to his words. She accepted his teaching, and asked to be allowed to become a nun, The Buddha was not at first inclined to permit this, but at last he yielded to her entreaties, and his wife became one of the first of the Buddhist nuns.
|
}}

===7l===

{{ตรคป
|For forty-five years the Buddha worked as a missionary in the valley of the Ganges, till the time of his end came, and he passed away from earth. As he lay dying, he said to his cousin Ananda, who had been a loving and faithful disciple, &quot;O Ananda, do not let yourself be troubled; do not weep. Have I not told you that we must part from all we hold most dear and pleasant? For a long time, Ananda, you have been very near to me by kindness in act, and word, and thoughtfulness. You have always done well.&quot; And again speaking to the same disciple, he exclaimed, &quot;You may perhaps begin to think that the word is ended now that your teacher is gone; but you must not think so. After I am dead let the law and the rules of the Order which I have taught you be a teacher to you.&quot;
|
}}

===7m===

{{ตรคป
|He passed away leaving behind him many who sorrowed for his death. And after all these years temples are still built in his honour; monks still follow the rules that he laid down; and men and women lay flowers upon his altars, bend before his images, and carry his teachings in their hearts.
|
}}</text>
      <sha1>m36hdt8kej97o5k1ey951yaicr8b1ue</sha1>
    </revision>
  </page>
  <page>
    <title>ผู้ใช้:Venise12mai1834/ทดลองเขียน</title>
    <ns>2</ns>
    <id>57046</id>
    <revision>
      <id>189194</id>
      <parentid>189057</parentid>
      <timestamp>2022-08-08T07:41:57Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>แทนที่เนื้อหาด้วย &quot;: [[ผู้ใช้:Venise12mai1834/ทดลองเขียน/1|1]], [[ผู้ใช้:Venise12mai1834/ทดลองเขียน/2|2]], [[ผู้ใช้:Venise12mai1834/ทดลองเขียน/3|3]] {{หน้าทดลองเขียน}}&quot;</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="272" xml:space="preserve">: [[ผู้ใช้:Venise12mai1834/ทดลองเขียน/1|1]], [[ผู้ใช้:Venise12mai1834/ทดลองเขียน/2|2]], [[ผู้ใช้:Venise12mai1834/ทดลองเขียน/3|3]]
{{หน้าทดลองเขียน}}</text>
      <sha1>l96sm2mq4iw201eogq2p5syx4rgzhit</sha1>
    </revision>
  </page>
  <page>
    <title>งานแปล:กฎหมายว่าด้วยธงชาติและเพลงชาติ</title>
    <ns>114</ns>
    <id>57648</id>
    <revision>
      <id>189125</id>
      <parentid>189090</parentid>
      <timestamp>2022-08-07T12:54:56Z</timestamp>
      <contributor>
        <username>Miwako Sato</username>
        <id>4619</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="4590" xml:space="preserve">{{หัวเรื่องงานแปล
| ชื่อ = {{PAGENAME}}
| ปี = 2542
| ภาษา = ja
| ต้นฉบับ = 国旗及び国歌に関する法律
| ผู้สร้างสรรค์ = | เขียนทับผู้สร้างสรรค์ = {{ลสย|ประเทศญี่ปุ่น|รัฐบาลญี่ปุ่น}}
| บรรณาธิการ = 
| ส่วน = 
| ผู้มีส่วนร่วม = 
| ก่อนหน้า = 
| ถัดไป = 
| หมายเหตุ = 
| สถานีย่อย = ประเทศญี่ปุ่น
}}
:ต่อจากนี้เป็นการประกาศใช้กฎหมายว่าด้วยธงชาติและเพลงชาติ
:{{ซ|พ ร ะ ร า ช ลั ญ จ ก ร ใ น พ ร ะ อ ง ค์|บ=font-size:140%}}
:วันที่ 13 สิงหาคม ปีเฮเซที่ 11&lt;br/&gt;
&lt;div align=&quot;right&quot;&gt;นายกรัฐมนตรี เคโซ โอบูจิ&lt;/div&gt;

'''กฎหมายลำดับที่ 127'''

::กฎหมายว่าด้วยธงชาติและเพลงชาติ
:(ธงชาติ)
'''มาตรา 1'''　กำหนดให้ธงชาติเป็นธงนิชโชกิ

2　การผลิตธงนิชโชกิให้เป็นไปตามภาคผนวกหนึ่ง
:(เพลงชาติ)
'''มาตรา 2'''　กำหนดให้เพลงชาติเป็นเพลงคิมิงาโยะ

2　เนื้อเพลงและโน้ตเพลงคิมิงาโยะให้เป็นไปตามภาคผนวกสอง
::'''บทบัญญัติเพิ่มเติม'''
:(วันใช้บังคับ)
1　กฎหมายนี้ให้มีผลใช้บังคับตั้งแต่วันที่มีการประกาศ
:(การยกเลิกข้อบังคับก่อนหน้า)
2 ให้ยกเลิกข้อบังคับพาณิชยนาวีและเรือไปรษณีย์ (ประกาศคณะรัฐมนตรีที่ 57 ปีเมจิที่ 3)
:(ข้อยกเว้นต่อกฎหมายของธงนิชโชกิ)
3　สำหรับธงที่ผลิตก่อนบทบัญญัติแห่งกฎหมายนี้ โดยไม่คำนึงถึงบทบัญญัติแห่งกฎหมาย อัตราส่วนของธงคือ ยาว 7 หน่วยต่อกว้าง 10 หน่วย (อัตราส่วน 7:10) และพระอาทิตย์วางอยู่ตรงกลางของธงและเคลื่อนไปทางด้านติดกับเสาธงหนึ่งต่อร้อย

'''ภาคผนวกหนึ่ง''' (ตามความแห่งมาตรา 1)
:การออกแบบของธงนิชโชกิ

[[ไฟล์:Flag of Japan (monocrome).svg|450px]]

1　อัตราส่วนของธงและตำแหน่งของสัญลักษณ์นิชโชกิ
:ธง　ยาว 2 หน่วย กว้าง 3 หน่วย
:นิชโชกิ
::เส้นผ่านศูนย์กลาง　สามส่วนห้าของความยาว
::ศูนย์กลาง　ศูนย์กลางของธง
2　สี
:พื้นหลัง　สีขาว
:นิชโชกิ　สีแดงเลือดนก
'''ภาคผนวกสอง''' (ตามความแห่งมาตรา 2)
:เนื้อเพลงและโน้ตเพลงคิมิงาโยะ
1　เนื้อเพลง
:君が代は
:千代に八千代に
:さざれ石の
:いわおとなりて
:こけのむすまで
2　โน้ตเพลง
:[[ไฟล์:Kimigayo.svg|450px|楽曲]]

&lt;div align=&quot;right&quot;&gt;นายกรัฐมนตรี เคโซ โอบูจิ&lt;br /&gt;
รัฐมนตรีว่าการกระทรวงคมนาคม　จิโร คาวาซากิ&lt;/div&gt;

{{สัญญาอนุญาตงานแปล
| original = {{PD-JapanGov}}
| translation = {{สาธารณสมบัติ-เอง}}
}}</text>
      <sha1>3ul55oeps9wcxmsxuyq5ynsyz9efo7u</sha1>
    </revision>
    <revision>
      <id>189126</id>
      <parentid>189125</parentid>
      <timestamp>2022-08-07T12:55:29Z</timestamp>
      <contributor>
        <username>Miwako Sato</username>
        <id>4619</id>
      </contributor>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="4600" xml:space="preserve">{{หัวเรื่องงานแปล
| ชื่อ = {{PAGENAME}}
| ปี = 2542
| ภาษา = ja
| ต้นฉบับ = 国旗及び国歌に関する法律
| ผู้สร้างสรรค์ = | เขียนทับผู้สร้างสรรค์ = โดย {{ลสย|ประเทศญี่ปุ่น|รัฐบาลญี่ปุ่น}}
| บรรณาธิการ = 
| ส่วน = 
| ผู้มีส่วนร่วม = 
| ก่อนหน้า = 
| ถัดไป = 
| หมายเหตุ = 
| สถานีย่อย = ประเทศญี่ปุ่น
}}
:ต่อจากนี้เป็นการประกาศใช้กฎหมายว่าด้วยธงชาติและเพลงชาติ
:{{ซ|พ ร ะ ร า ช ลั ญ จ ก ร ใ น พ ร ะ อ ง ค์|บ=font-size:140%}}
:วันที่ 13 สิงหาคม ปีเฮเซที่ 11&lt;br/&gt;
&lt;div align=&quot;right&quot;&gt;นายกรัฐมนตรี เคโซ โอบูจิ&lt;/div&gt;

'''กฎหมายลำดับที่ 127'''

::กฎหมายว่าด้วยธงชาติและเพลงชาติ
:(ธงชาติ)
'''มาตรา 1'''　กำหนดให้ธงชาติเป็นธงนิชโชกิ

2　การผลิตธงนิชโชกิให้เป็นไปตามภาคผนวกหนึ่ง
:(เพลงชาติ)
'''มาตรา 2'''　กำหนดให้เพลงชาติเป็นเพลงคิมิงาโยะ

2　เนื้อเพลงและโน้ตเพลงคิมิงาโยะให้เป็นไปตามภาคผนวกสอง
::'''บทบัญญัติเพิ่มเติม'''
:(วันใช้บังคับ)
1　กฎหมายนี้ให้มีผลใช้บังคับตั้งแต่วันที่มีการประกาศ
:(การยกเลิกข้อบังคับก่อนหน้า)
2 ให้ยกเลิกข้อบังคับพาณิชยนาวีและเรือไปรษณีย์ (ประกาศคณะรัฐมนตรีที่ 57 ปีเมจิที่ 3)
:(ข้อยกเว้นต่อกฎหมายของธงนิชโชกิ)
3　สำหรับธงที่ผลิตก่อนบทบัญญัติแห่งกฎหมายนี้ โดยไม่คำนึงถึงบทบัญญัติแห่งกฎหมาย อัตราส่วนของธงคือ ยาว 7 หน่วยต่อกว้าง 10 หน่วย (อัตราส่วน 7:10) และพระอาทิตย์วางอยู่ตรงกลางของธงและเคลื่อนไปทางด้านติดกับเสาธงหนึ่งต่อร้อย

'''ภาคผนวกหนึ่ง''' (ตามความแห่งมาตรา 1)
:การออกแบบของธงนิชโชกิ

[[ไฟล์:Flag of Japan (monocrome).svg|450px]]

1　อัตราส่วนของธงและตำแหน่งของสัญลักษณ์นิชโชกิ
:ธง　ยาว 2 หน่วย กว้าง 3 หน่วย
:นิชโชกิ
::เส้นผ่านศูนย์กลาง　สามส่วนห้าของความยาว
::ศูนย์กลาง　ศูนย์กลางของธง
2　สี
:พื้นหลัง　สีขาว
:นิชโชกิ　สีแดงเลือดนก
'''ภาคผนวกสอง''' (ตามความแห่งมาตรา 2)
:เนื้อเพลงและโน้ตเพลงคิมิงาโยะ
1　เนื้อเพลง
:君が代は
:千代に八千代に
:さざれ石の
:いわおとなりて
:こけのむすまで
2　โน้ตเพลง
:[[ไฟล์:Kimigayo.svg|450px|楽曲]]

&lt;div align=&quot;right&quot;&gt;นายกรัฐมนตรี เคโซ โอบูจิ&lt;br /&gt;
รัฐมนตรีว่าการกระทรวงคมนาคม　จิโร คาวาซากิ&lt;/div&gt;

{{สัญญาอนุญาตงานแปล
| original = {{PD-JapanGov}}
| translation = {{สาธารณสมบัติ-เอง}}
}}</text>
      <sha1>8ppkk87724mfxpoqlq2fmypvf4jpp3n</sha1>
    </revision>
  </page>
  <page>
    <title>คำนำประชุมพงศาวดาร ภาคที่ ๕</title>
    <ns>0</ns>
    <id>57649</id>
    <redirect title="ประชุมพงศาวดาร/ภาคที่ 5/คำนำ" />
    <revision>
      <id>189153</id>
      <timestamp>2022-08-07T13:39:32Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>Venise12mai1834 ย้ายหน้า [[คำนำประชุมพงศาวดาร ภาคที่ ๕]] ไปยัง [[ประชุมพงศาวดาร/ภาคที่ 5/คำนำ]]</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="112" xml:space="preserve">#เปลี่ยนทาง [[ประชุมพงศาวดาร/ภาคที่ 5/คำนำ]]</text>
      <sha1>0q7cfk9psn6419r8nfnh9qaad6k8uik</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/30</title>
    <ns>250</ns>
    <id>57650</id>
    <revision>
      <id>189183</id>
      <timestamp>2022-08-07T14:54:52Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3339" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๑๗}}&lt;/noinclude&gt;แผ่นดินหงบู๊ปีที่ ๕ หยิมจี๊อ (ตรงปีชวดจุลศักราช ๗๓๔) เสี้ยมหลอก๊กอ๋องให้ราชทูตพาหมี, ชนีเผือก, กับสิ่งของในพื้นประเทศมาถวาย  

แผ่นดินหงบู๊ปีที่  ๖  กุ่ยทิ้ว  (ตรงปีฉลูจุลศักราช ๗๓๕)  ราชทูตเสี้ยมหลอฮกก๊กนำสิ่งของมาถวาย

ในปีนั้นนางเซียนเลียะซือลี่ง ซึ่งเปนพระพี่นางของเสี้ยมหลอฮกก๊กอ๋อง&lt;ref&gt;ที่เรียกว่า “นางเซียนเลียะซือลิ่ง”  เซียนเลียะนั้นตรงกับสมเด็จเปนแน่  แต่ซื่อลิ่งเหลือที่จะเดา ที่ว่าเปนพระพี่นางนั้นก็ตรงกัน แต่พระราชพงษาวดารว่าเปนน้องนาง คือ พระราชมารดาของสมเด็จพระราเมศวร&lt;/ref&gt;   ให้ราชทูตเชิญพระราชสาสนซึ่งจารึกอักษรในแผ่นทองคำ  กับสิ่งของในพื้นประเทศมาถวายตงกง (พระมเหษี) ตงกงไม่รับ

นางเซียนเลียะซือลี่ง ให้ราชทูตนำสิ่งของกลับมาถวายอิก พระเจ้าไถ่โจ๊วฮองเต้ก็ไม่ทรงรับ เปนแต่โปรดให้เลี้ยงโต๊ะราชทูต 

ครั้งนั้นเสี้ยมหลอฮกก๊กอ๋องไม่ปรีชาสามารถ ชาวประเทศก็เชิญเซียนเลียะเป๊าปี๊เอ๎งียสือลี่ตอล่อหลก&lt;ref&gt;ตรงนี้เรื่องก็ตรงกับพระราชพงษาวดาร ที่จีนเรียกว่า “เซียนเลียะเป๋าบี๊เอ๎งียสือ ลี่ตอล่อหลก” นี้ ถ้าจะเดาตามเสียงที่เห็นใกล้ก็คือ    สมเด็จเจ้าพระยาสุรินทรารักษ์ แต่หมายความว่าสมเด็จพระบรมราชาธิราชที่ ๑ นั้นเปนแน่ ตรงนี้ว่าเปนพระเจ้าลุงตรงตามพระราชพงษาวดาร&lt;/ref&gt; ลุงของเสี้ยมหลอฮกก๊กอ๋องขึ้นครองราชสมบัติ แล้วจัดให้ราชทูตมาทูลข้อความเรื่องนี้ กับ&lt;noinclude&gt;{{สต}}
{{รกออ}}
{{ก|๓}}&lt;/noinclude&gt;</text>
      <sha1>6ialptw676bu6q00w6aehmj0dg3jzza</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/31</title>
    <ns>250</ns>
    <id>57651</id>
    <revision>
      <id>189184</id>
      <timestamp>2022-08-07T14:55:15Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3099" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๑๘}}&lt;/noinclude&gt;เอาสิ่งของในพื้นประเทศมาถวาย  เจ้าพนักงานก็เลี้ยงดูราชทูต แลจัดสิ่งของพระราชทานตอบแทนตามธรรมเนียม

อ๋องที่ขึ้นครองราชสมบัติใหม่ ให้ราชทูตเอาสิ่งของในพื้นประเทศมาถวาย แลถวายไชยมงคลในการขึ้นปีใหม่ กับถวายแผนที่เสี้ยมหลอฮกก๊กด้วย  ราชทูตที่มาต่างก็มีสิ่งของถวาย พระเจ้าไถ่โจ๊วฮองเต้ไม่ทรงรับสิ่งของของราชทูต

แผ่นดินหงบู๊ปีที่ ๗ กะอิ๋น (ตรงปีขาลจุลศักราช ๗๓๖) ราชทูตเสี้ยมหลอฮกก๊กชื่อซาลี้ปะนำสิ่งของมาถวายที่เมืองกวางตง  แลบอกแก่เจ้าพนักงานว่า เรือบรรทุกเครื่องราชบรรณาการคราวนี้ มาถึงทเลอูชีถูกลมคลื่นซัดไปถึงทเลน่าเมืองไฮ้น่าง (ไหหลำ) เดชะบุญได้เจ้าเมืองแลขุนนางช่วยจึงได้แต่ฝ้าย, ไม้ฝาง, ไม้หอม ที่เหลือลมคลื่นซัดไปมาถวาย

เทศาภิบาลมณฑลกวางตงตอบราชทูตว่า พระเจ้าไถ่โจ๊วฮองเต้ไม่ทรงเชื่อว่าสิ่งของที่เอามานี้เปนเครื่องราชบรรณาการ  เพราะไม่มีพระราชสาสนกำกับมา  ซึ่งราชทูตว่าเรือถูกลมคลื่นซัดแต่สิ่งของยังเหลืออยู่ ทรงเห็นว่าคงจะเปนพวกพานิชเสี้ยมหลอฮกก๊กปลอมมา  มีรับสั่งไม่ให้รับเครื่องบรรณาการไว้

พระเจ้าไถ่โจ๊วฮองเต้รับสั่งแก่จงซู (ขุนนางในที่ว่าการอุปราช) กับเจ้าพนักงานลี้บู๊ (กระทรวงแบบธรรมเนียม) ว่า  เมื่อครั้งโบราณพวกจูโฮว (เจ้าเมืองเอก) มาเฝ้าเถียนจื๊อ (พระมหา&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>jfl2sh3bczykds8fn2exbo3bc8rechb</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/32</title>
    <ns>250</ns>
    <id>57652</id>
    <revision>
      <id>189185</id>
      <timestamp>2022-08-07T14:55:48Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="4232" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๑๙}}&lt;/noinclude&gt;กระษัตราธิราช) นั้น  ปีหนึ่งนำสิ่งของมาถวายแต่เล็กน้อยครั้งหนึ่ง  ถึงสามปีจึงมีสิ่งของมาถวายมาก ๆ เพราะเปนการประชุมใหญ่ประเทศที่อยู่นอกเขตรหัวเมืองทั้งเก้านั้น (หัวเมืองทั้งเก้านั้นคือสิบแปดมณฑลเดิมของประเทศจีน)  สี่หนึ่ง (สี่หนึ่งนั้นสามสิบปี) จึงมาเฝ้าครั้งหนึ่ง  แลมีสิ่งของในประเทศมาถวายเพื่อให้เห็นว่าซื่อสัตย์สุจริต แต่เกาหลีก๊กนั้นรู้แบบธรรมเนียมอยู่บ้างจึงอนุญาตให้สามปีมาจินก้ง&lt;ref&gt;ประเพณีจินก้ง หรือจิ้มก้องนี้  เปนการที่เข้าใจผิดกันในข้อสำคัญเรื่องทางพระราชไมตรีในระหว่างจีนกับประเทศอื่น   ไม่ใช่แต่ไทยเท่านั้น จีนตั้งประเพณีว่า ชาวต่างประเทศที่ไปค้าขายเมืองจีนนั้น ต่อมีเครื่องราชบรรณาการไปถวายพระเจ้ากรุงจีนจึงให้ไปมาค้าขาย  ต่างประเทศต้องการประโยชน์ในทางค้าขาย จึงจัดเครื่องราชบรรณาการไปถวายพระเจ้ากรุงจีน  ถึงต่างประเทศที่มาค้าขายเมืองไทย ก็มีราชบรรณาการมาถวายเช่นนั้น  แต่จีนตีขลุมเอาว่า ประเทศที่ถวายเครื่องราชบรรณาการนั้นยอมขึ้นเมืองจีน  เครื่องราชบรรณาการเปนทำนองของส่วย  เช่น  ถวายต้นไม้ทองเงิน แต่ประเพณีทั้ง ๒ อย่าง ผิดกันมาก  ว่าโดยย่อ เครื่องราชบรรณการจิ้มก้องไม่จำกัด แต่ของส่วยถวายกับต้นไม้ทองเงินจำกัดจะขาดไม่ได้&lt;/ref&gt;  ครั้งหนึ่ง  ประเทศทั้งหลายที่อยู่ไกลนั้นคือเจียมเสีย (ประเทศจามปา)  งังน่าง (ญวน)  ซีเอี้ยง (โปตุเกต)  ซอลี้ (ประเทศซอลี้นั้นอยู่ใกล้เคียงโปรตุเกต เข้าใจว่าสะเปน)  เอี่ยวอ๎วา (ชวา)  ปะหนี (ปัตตานี)  ซำฟัดฉิ (ประเทศซามฟัดฉินั้นเคยขึ้นชวา)  เสี้ยมหลอฮก (สยาม)  จินละ (คือลแวก สมัยนี้จีนเรียกกังฟู้จ้าย คือกัมพูชา)  เคยมาถวายของเสมอ  ฝ่ายเราต้องใช้จ่ายมาก  ตั้งแต่นี้ต่อไปจงห้ามประเทศทั้งหลายเหล่านั้นเสียว่าไม่ต้องมาถวายของทุกปี{{วว}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>brx1xf8ryrvahi2yenq9ez2r40hssdl</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/33</title>
    <ns>250</ns>
    <id>57653</id>
    <revision>
      <id>189186</id>
      <timestamp>2022-08-07T14:56:22Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="4137" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๐}}&lt;/noinclude&gt;เพราะเปนการลำบาก  เจ้าพนักงานจงมี
ราชสาสนไปให้ประเทศทั้งหลายทราบทั่วกัน&lt;ref&gt;จะเห็นได้ในความตอนนี้ ว่าจีนจะตีขลุมเอาเมืองต่างประเทศที่เปนไมตรีให้แลเห็นว่าเปนประเทศราชขึ้นเมืองจีน  ที่ว่าไปถวายของทุกปีนั้น คือถึงฤดูมรสุมที่เรือเมืองต่างประเทศไปค้าขายเมืองจีน ก็ส่งราชบรรณการไปถวายพระเจ้ากรุงจีนปีละครั้ง ๑ เพื่อประโยชน์แก่การค้าขาย  จีนเห็นไม่ตรงกับแบบส่งส่วย จึงแก้กำหนดให้ถวาย ๓ ปี ครั้ง ๑  มิใช่เพราะความกรุณา  ดังจะแลเห็นผลได้ในความต่อไปข้างน่าว่าประเทศเหล่านั้นก็ยังถวายปีละครั้งเสมอ&lt;/ref&gt;   

เมื่อมีราชสาสนไปห้ามแล้ว ประเทศทั้งหลายก็ยังมาถวายของเสมอ  ในปีนั้นสี่จื๊อ (บุตรขุนนางผู้ใหญ่หรือบุตรเจ้าประเทศราชซึ่งจะได้รับทายาทของบิดาจีนเรียกว่าสี่จื๊อ) ของซูมั่นบังอ๋องชื่อเจี่ยวหลกควานอิน&lt;ref&gt;ที่จีนเรียก ซูมั่นบังอ๋อง คือพระเจ้าสุพรรณบุรีเปนแน่  ที่เรียก เจียวหลกควานอิน นั้น  ก็คือเจ้านครอินทร์ตรงกับในพระราชพงษาวดาร  พระราชพงษาวดารว่าเจ้านครอินทร์เปนหลานเธอของสมเด็จพระบรมราชาธิราชที่ ๑  ได้ความในจดหมายเหตุจีนแจ่มแจ้งว่า  สมเด็จพระบรมราชาธิราชให้น้องยาเธอพระองค์ ๑ ครองเมืองสุพรรณบุรีที่เปนพระบิดาของเจ้านครอินทร์&lt;/ref&gt;  ให้ราชทูตถือหนังสือมาถวายฮองไถ่จี๊อ  (พระราชโอรส) แลมีสิ่งของในพื้นประเทศมาถวาย  พระเจ้าไถ่โจ๊วฮองเต้รับสั่งให้เจ้าพนักงานนำราชทูตเข้าเฝ้าตงกง (พระมเหษี) แล้ว ก็ให้เลี้ยงดูราชทูต กับประทานสิ่งของตอบแทนให้ราชทูตนำกลับไปให้สี่จื๊อ

แผ่นดินหงบู๊ปีที่ ๘ อิดเบ๊า (ตรงปีเถาะจุลศักราช ๗๓๗) ราชทูตเสี้ยมหลอฮกก๊กนำสิ่งของในพื้นประเทศมาถวาย แลสี่จื๊อ (บุตรซึ่งจะได้รับสมบัติ) ของมี่นถ้ายอ๋ององค์เก่า (องค์เก่านั้นคือ&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>c1588z1z22sc99yar17rzwdi86kz9ly</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/34</title>
    <ns>250</ns>
    <id>57654</id>
    <revision>
      <id>189187</id>
      <timestamp>2022-08-07T14:57:03Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3767" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๑}}&lt;/noinclude&gt;องค์ที่ออกจากราชการ) ชื่อเจี่ยวปะล่อยก&lt;ref&gt;ที่เรียกว่า เจี่ยวปะล่อยก เดาได้แต่ว่าเจ้าพระอะไร ต่อไปเดาไม่ถูก แต่หมายความว่า  พระรามราชาที่เปนพระราชโอรสของพระราเมศวรนั้นเปนแน่  ควรจะสังเกตเห็นได้อิกอย่าง ๑ ว่า  การถวายบรรณาการพระเจ้ากรุงจีนนั้น ในประเทศอัน ๑ เจ้านายเมืองไหน ๆ จะไปถวายก็ได้ คือ พระองค์ไหนแต่งเรือไปค้าขายเมืองจีน ก็ฝากบรรณาการไปถวายพระเจ้ากรุงจีน  ไม่เปนบรรณาการของรัฐบาลนั้นตรงทีเดียว&lt;/ref&gt;  ให้ราชทูตนำราชสาสนกับสิ่งของในพื้นประเทศมาถวาย  เจ้าพนักงานก็ตอบแทนสิ่งของแลเลี้ยงราชทูตเหมือนกันกับราชทูตอ๋ององค์ที่ยังอยู่ในราชสมบัติ

แผ่นดินหงบู๊ปีที่ ๑๐ เตงจี๋ (ตรงปีมะเสงจุลศักราช ๗๓๙) ซูมั่นบังอ๋องให้สี่จื๊อชื่อเจี่ยวหลกควานอินมาเฝ้า&lt;ref&gt;เจ้านครอินทร์นี้ต่อมาได้ครองราชสมบัติต่อแผ่นดินสมเด็จพระรามราชา  เพราะฉนั้น  เปนพระเจ้าแผ่นดินไทยพระองค์ที่  ๒  รองแต่พระเจ้ารามคำแหงที่ได้เสด็จไปเมืองจีน.&lt;/ref&gt;   พระเจ้าไถ่โจ๊วฮองเต้มีความยินดี รับสั่งให้ยงไวล่าง (ขุนนางในกระทรวงแบบธรรมเนียม) ชื่ออองหัง
ซึ่งเปนเจ้าพนักงานในลีปู๋ (กระทวงแบบธรรมเนียม) ตอบราชสาสน  กับตราไปให้อ๋องดวงหนึ่ง อักษรในดวงตรามีว่า เสี้ยมหลอก๊กอ๋องจืออิ่น (ตราของเสี้ยมหลอก๊กอ๋อง) แลประทานเครื่องยศกับค่าใช้จ่ายในระหว่างไปมาให้แก่สี่จื๊อเจี่ยวหลกควานอิน  ตั้งแต่นั้นต่อไป ก็เรียกชื่อประเทศตามอักษรในดวงตราว่าเสี้ยมหลอก๊ก แลเคยมาถวายบรรณาการเจริญพระราชไมตรีเสมอปีละครั้งก็มี สามปีสองครั้งก็มี  ครั้นพระเจ้าไถ่โจ๊วฮองเต้จัดราชการ&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>dx6ddssvwetflb3e70zv3ip9fr3eyy4</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/35</title>
    <ns>250</ns>
    <id>57655</id>
    <revision>
      <id>189188</id>
      <timestamp>2022-08-07T14:58:01Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3185" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๒}}&lt;/noinclude&gt;บ้านเมืองเรียบร้อยแล้ว  ต่อหลายปีเสี้ยมหลอก๊กจึงมาเจริญทางพระราชไมตรีครั้งหนึ่ง &lt;ref&gt;ควรสังเกตความตรงนี้  บรรณาการเมืองจีนไม่ได้ส่งเปนกำหนดเสมอที่จีนว่านาน ๆ จึงไปเจริญทางพระราชไมตรีครั้ง ๑ ที่จริงแปลว่า    ในตอนนั้นการค้าขายกับเมืองจีนซาไป&lt;/ref&gt;

แผ่นดินหงบู๊ ปีที่ ๑๖ กุ่ยหาย (ตรงปีกุญจุลศักราช ๗๔๕) ราชทูตเสี้ยมหลอก๊กมาถวายของพระเจ้าไถ่โจ๊วฮองเต้ ประทานแพรม้วนกับเครื่องถ้วยชามให้ราชทูตเสี้ยมหลอก๊กนำไปให้ก๊กอ๋องเหมือนกันกับจินละก๊ก  (ลแวก)

แผ่นดินหงบู๊ปีที่ ๒๐ เตงเบ๊า (ตรงปีเถาะจุลศักราช ๗๔๙) ราชทูตเสี้ยมหลอก๊กนำพริกไทยหมื่นชั่ง ไม้ฝางหมื่นชั่ง (ชั่งหนึ่งนั้นหนักสี่สิบบาท) มาถวาย  พระเจ้าไถ่โจ๊วฮองเต้รับสั่งให้เจ้าพนักงานเอาสิ่งของตอบแทนให้เปนอันมาก  ขณะนั้นราษฎรเมืองวันเจียวซื้อไม้กฤษณากับสิ่งของต่าง ๆ ของพวกราชทูต  ผู้รักษาเมืองหาว่าผู้ซื้อสิ่งของไว้นั้นคบคิดกันกับพวกต่างประเทศ  ก็เอาตัวผู้ซื้อสิ่งของมาขังไว้จะลงโทษประจานมิให้ผู้ใดเอาเยี่ยงอย่าง  ครั้นพระเจ้าไถ่โจ๊วฮองเต้ทรงทราบ  ก็รับสั่งแก่เจ้าพนักงานว่าราชทูตเสี้ยมหลอก๊กมาเจริญทางพระราชไมตรีต้องเดินผ่านมาทางเมืองวันเจียว  พวกราษฎรเห็นมีสิ่งของมาขายก็ซื้อไว้  มิใช่ว่าจะคบคิดกันกับพวกต่างประเทศ  ให้ปล่อยราษฎรเหล่านั้นเสีย
{{มปก}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>0twsfv37vwohzs3ndhyiihhanta8c0y</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/36</title>
    <ns>250</ns>
    <id>57656</id>
    <revision>
      <id>189189</id>
      <timestamp>2022-08-07T14:59:18Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3011" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๓}}&lt;/noinclude&gt;{{ลห|ร11|ครั้งแผ่นดินสมเด็จพระราเมศวร|120}}

{{สต|7em}}

แผ่นดินหงบู๊ปีที่ ๒๑ โบ้วสิน (ตรงปีมะโรงจุลศักราช ๗๕๐) ราชทูตเสี้ยมหลอก๊กนำช้างสามสิบช้าง กับคนเลี้ยงช้างหกสิบคนมาถวาย

แผ่นดินหงบู๊ปีที่ ๒๒ กี๋จี๋ (ตรงปีมะเสงจุลศักราช ๗๕๑) สี่จื๊อเจี่ยวหลกควานอิน ให้ราชทูตนำสิ่งของในพื้นที่ประเทศมาถวาย

แผ่นดินหงบู๊ปีที่ ๒๓ แกโหงว (ตรงปีมะเมียจุลศักราช ๗๕๒) ราชทูตเสี้ยมหลอก๊กนำพริกไทย ไม้ฝาง ไม้หอม รวมน้ำหนักแสนเจ็ดหมื่นชั่ง (ชั่งหนึ่งนั้นหนักสี่สิบบาท) มาถวาย

แผ่นดินหงบู๊ปีที่ ๒๔ ซินบี้ (ตรงปีมะแมจุลศักราช ๗๕๓)  ราชทูตเสี้ยมหลอก๊กมาเจริญทางพระราชไมตรี  ในปีนั้นชาวเจียมเสียก๊ก (ประเทศจามปา อยู่ตอนปากแม่น้ำโขง) แย่งชิงราชสมบัติซึ่งกันแลกัน  พระเจ้าไถ่โจ๊วฮองเต้รับสั่งไม่ให้เจ้าพนักงานรับเครื่องบรรณาการนานาประเทศ

แผ่นดินหงบู๊ปีที่ ๒๘ อิดหาย (ตรงปีกุญจุลศักราช ๗๕๗) สี่จื๊อเจี่ยวหลกควานอิน ให้ราชทูตนำราชสาสนกับสิ่งของในพื้นประเทศมาถวาย  ในราชสาสนมีความว่าพระบิดาสิ้นพระชนม์  พระเจ้าไถ่โจ๊วฮองเต้ รับสั่งให้จงกวาง (ขุนนางในกรมขันที)  ชื่อจ๋าวตะ นำราชสาสนกับเครื่องสังเวยไปคำนับศพ แลยกย่องสี่จื๊อเจี่ยวหลกควานอินเปนอ๋อง กับพระราชทานสิ่งของไปให้เปนอันมาก
{{มปก}}&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>bqwq7umo16as70e1gxxetel10j7ukfy</sha1>
    </revision>
    <revision>
      <id>189190</id>
      <parentid>189189</parentid>
      <timestamp>2022-08-07T14:59:30Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="2984" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๓}}&lt;/noinclude&gt;{{ลห|ร11|ครั้งแผ่นดินสมเด็จพระราเมศวร|120}}

{{สต|7em}}

แผ่นดินหงบู๊ปีที่ ๒๑ โบ้วสิน (ตรงปีมะโรงจุลศักราช ๗๕๐) ราชทูตเสี้ยมหลอก๊กนำช้างสามสิบช้าง กับคนเลี้ยงช้างหกสิบคนมาถวาย

แผ่นดินหงบู๊ปีที่ ๒๒ กี๋จี๋ (ตรงปีมะเสงจุลศักราช ๗๕๑) สี่จื๊อเจี่ยวหลกควานอิน ให้ราชทูตนำสิ่งของในพื้นที่ประเทศมาถวาย

แผ่นดินหงบู๊ปีที่ ๒๓ แกโหงว (ตรงปีมะเมียจุลศักราช ๗๕๒) ราชทูตเสี้ยมหลอก๊กนำพริกไทย ไม้ฝาง ไม้หอม รวมน้ำหนักแสนเจ็ดหมื่นชั่ง (ชั่งหนึ่งนั้นหนักสี่สิบบาท) มาถวาย

แผ่นดินหงบู๊ปีที่ ๒๔ ซินบี้ (ตรงปีมะแมจุลศักราช ๗๕๓)  ราชทูตเสี้ยมหลอก๊กมาเจริญทางพระราชไมตรี  ในปีนั้นชาวเจียมเสียก๊ก (ประเทศจามปา อยู่ตอนปากแม่น้ำโขง) แย่งชิงราชสมบัติซึ่งกันแลกัน  พระเจ้าไถ่โจ๊วฮองเต้รับสั่งไม่ให้เจ้าพนักงานรับเครื่องบรรณาการนานาประเทศ

แผ่นดินหงบู๊ปีที่ ๒๘ อิดหาย (ตรงปีกุญจุลศักราช ๗๕๗) สี่จื๊อเจี่ยวหลกควานอิน ให้ราชทูตนำราชสาสนกับสิ่งของในพื้นประเทศมาถวาย  ในราชสาสนมีความว่าพระบิดาสิ้นพระชนม์  พระเจ้าไถ่โจ๊วฮองเต้ รับสั่งให้จงกวาง (ขุนนางในกรมขันที)  ชื่อจ๋าวตะ นำราชสาสนกับเครื่องสังเวยไปคำนับศพ แลยกย่องสี่จื๊อเจี่ยวหลกควานอินเปนอ๋อง กับพระราชทานสิ่งของไปให้เปนอันมาก
{{มปก}}&lt;noinclude&gt;&lt;/noinclude&gt;</text>
      <sha1>m87uf011nkrrgxq7kaet9e4hf15g8gj</sha1>
    </revision>
  </page>
  <page>
    <title>หน้า:ประชุมพงศาวดาร (ภาค ๕) - ๒๔๖๐ reorganised.pdf/37</title>
    <ns>250</ns>
    <id>57657</id>
    <revision>
      <id>189191</id>
      <timestamp>2022-08-07T15:00:22Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>/* ยังไม่พิสูจน์อักษร */</comment>
      <model>proofread-page</model>
      <format>text/x-wiki</format>
      <text bytes="3440" xml:space="preserve">&lt;noinclude&gt;&lt;pagequality level=&quot;1&quot; user=&quot;Venise12mai1834&quot; /&gt;{{ก|๒๔}}&lt;/noinclude&gt;ในราชสาสนมีความว่า  ตั้งแต่เรา (พระเจ้าไถ่โจ๊วฮองเต้) ครองราชสมบัติมานี้ ได้แต่งให้ราชทูตออกไปนานาประเทศ ตามแบบธรรมเนียมวงษ์จิว (พระเจ้าบู๊อ๋องเปนปฐมกระษัตรวงษ์จิว ครองราชย์สมบัติปีกี่เบ๊า ตรงปีเถาะก่อนพุทธกาล ๕๗๘  ปี อยู่ในรัชกาล ๗ ปี  วงษ์จิวตั้งกรุงที่เมืองลกเอี้ยง สมัยนี้เรียกเมืองโฮ่น่างฟู้ ซึ่งตั้งเปนที่ว่าการมณฑลโฮ่น่าง  วงษ์จิวลำดับ ๓๘ กระษัตร จำนวนปีในรัชกาล ๘๗๔ ปี) ด้วยวงษ์จิวให้ราชทูตไปนานาประเทศทั่วทั้งสี่ทิศ ราชทูตวงษ์จิวได้ไปถึงสามสิบหกประเทศ ภาษาพูดพ้องกันสามสิบเอ็ดประเทศ แต่แบบธรรมเนียมนั้นต่างกัน  สมัยโน้นจึงมีประเทศใหญ่สิบแปดประเทศ ประเทศน้อยสี่สิบเก้าประเทศมาขึ้นวงษ์จิว เปนแบบธรรมเนียมเนื่องมาถึงปัตยุบัน

ครั้งนี้ เสี้ยมหลอก๊กกับประเทศเราก็ไม่ใกล้กัน คราวนี้ราชทูตของท่านไปถึงเราจึงทราบว่าเซยอ๋อง  (อ๋ององค์ที่ล่วงลับ) ของท่านสิ้นพระชนม์  ขอให้อ๋องปกครองประเทศตามประเพณีของเซยอ๋องโดยความยุติธรรม ขุนนางแลราษฎรก็คงจะชื่นชมยินดี

บัดนี้ เราจัดให้ขุนนางนำหนังสือยกย่องมาให้ท่าน&lt;ref&gt;อ๋ององค์ที่ล่วงลับไปนั้น คือพระเจ้านครสุพรรณบุรีที่เปนพระบิดาของเจ้านครอินทร ๆ  ได้ครองเมืองสุพรรณบุรีต่อพระบิดา  ก็สมด้วยพระราชพงษาวดาร  แล้วจึงได้เข้ามาเสวยราชย์ในกรุงศรีอยุทธยา  ต่อแผ่นดินสมเด็จพระบรมราชาธิราช&lt;/ref&gt;  ขอให้อ๋องปกครองประเทศอย่าให้ผิดแบบธรรมเนียม  แลอย่าได้เพลิด&lt;noinclude&gt;{{สต}}
{{รกออ}}&lt;/noinclude&gt;</text>
      <sha1>qoetnduu4tqzzjxjvuzftx7aaml6nls</sha1>
    </revision>
  </page>
  <page>
    <title>คุยกับผู้ใช้:Vikiyılmaz</title>
    <ns>3</ns>
    <id>57658</id>
    <revision>
      <id>189192</id>
      <timestamp>2022-08-07T20:18:14Z</timestamp>
      <contributor>
        <username>New user message</username>
        <id>1899</id>
      </contributor>
      <minor />
      <comment>เพิ่ม[[Template:Welcome|สารต้อนรับ]]ในหน้าคุยของผู้ใช้ใหม่</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="220" xml:space="preserve">{{Template:Welcome|realName=|name=Vikiyılmaz}}

-- [[ผู้ใช้:New user message|New user message]] ([[คุยกับผู้ใช้:New user message|คุย]]) 03:18, 8 สิงหาคม 2565 (+07)</text>
      <sha1>prh1p6er6kxyg9nexukzyr8wh5y59kr</sha1>
    </revision>
  </page>
  <page>
    <title>ผู้ใช้:Venise12mai1834/ทดลองเขียน/3</title>
    <ns>2</ns>
    <id>57659</id>
    <revision>
      <id>189195</id>
      <timestamp>2022-08-08T07:42:33Z</timestamp>
      <contributor>
        <username>Venise12mai1834</username>
        <id>8884</id>
      </contributor>
      <comment>สร้างหน้าด้วย &quot;{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}&quot;</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="69" xml:space="preserve">{{ผู้ใช้:Venise12mai1834/ทดลองเขียน}}</text>
      <sha1>dwa7sir3dimw8exc31vg0fds9sb3lx4</sha1>
    </revision>
  </page>
  <page>
    <title>คุยกับผู้ใช้:Tuakungtou</title>
    <ns>3</ns>
    <id>57660</id>
    <revision>
      <id>189214</id>
      <timestamp>2022-08-08T09:00:33Z</timestamp>
      <contributor>
        <username>New user message</username>
        <id>1899</id>
      </contributor>
      <minor />
      <comment>เพิ่ม[[Template:Welcome|สารต้อนรับ]]ในหน้าคุยของผู้ใช้ใหม่</comment>
      <model>wikitext</model>
      <format>text/x-wiki</format>
      <text bytes="219" xml:space="preserve">{{Template:Welcome|realName=|name=Tuakungtou}}

-- [[ผู้ใช้:New user message|New user message]] ([[คุยกับผู้ใช้:New user message|คุย]]) 16:00, 8 สิงหาคม 2565 (+07)</text>
      <sha1>gnq43ddja1nvilnntx140x55f94y9e8</sha1>
    </revision>
  </page>
</mediawiki>