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Thai Folklore.
The Tale of Khun Chang Khun Phaen.
(Siam’s great folk epic of love and war)
By Wilawan Janmeeted
A folk tale is a traditional story originally transmitted orally. A story is told from one
successor to another and thus may not be recorded as evidenced. In ancient times, there were
only a few forms of entertainment in a multicultural society. Folk tales are often recorded and
published after some times has passed and therefore differ from the original version.
Furthermore the storytelling is often influenced by the narrator’s tradition, culture, religion,
and imagination. In Thailand, folktales are part of culture and plentiful in the number. The most
popular is probably “The Tale of Khun Chang Khun Phaen”.
The Tale of Khun Chang Khun Phaen is the greatest classic of Thai literature and
praised to be the real “Gem” of Thai literature furthermore the Literature club in King Rama
VI reign had voted and rewarded it the title of most outstanding Thai literature in long poem
category. The original folktale of Khun Chang Khun Phaen is long lost. The text is not the
product of a single author or a precise time, but developed over centuries, with contributions
from many storytellers. Some episodes developed in the oral tradition of storytelling for local
audiences. The plot, is set in the provincial urban society of the central of Thailand.
The minor characters of the original story are drawn from local society, neighbors,
relatives, domestic servants, petty officials, incompetent doctors, monks, hunters, boatmen, and
tribal villagers. The plot is wound around the notable events of everyday life, births, weddings,
cremations, temple festivals, crime, house building, travel, and sickness.
The story’s three main characters are: Khun Chang, Khun Phaen, and Wanthong. They
are childhood friends in Suphanburi.1 Khun Chang is a rich man, wealthy, in possession of
many servants but he also is ugly since he was born. He looks shameful, is short and has a bald
head. Even though, Khun Phaen is handsome, smart, clever and heroic but he is also poor,
amorous and has many wives. When they reach mid-teens, Khun Chang and Khun Phaen
complete for Wanthong’s love. Khun Phaen woos her in a cotton field and weds her, but is then
sent away to war. In his absence, Khun Chang seizes Wanthong. Upon his return, Khun Phaen
quarrels with Wanthong and abandons her, but returns soon after and abducts her away from
Khun Chang’s house into the forest. Khun Phaen kills the men sent after him, thus becoming
an outlaw. When Wanthong is pregnant so Khun Phaen decides to give himself up, The King
throws him into jail. Again, Khun Chang abducts Wanthong. Wanthong grown to enjoy the
comforts of living with Khun Chang. She gives birth to Phlai Ngam (The son of Khun Phaen),
who grows up resembling his father. One day, Khun Chang takes him off into the forest and
tries to beat him to death. But Wanthong discovers him alive, and sands him off to live in safety
with his grandmother in Kanburi2. Fifteen years later, Phlai Ngam needs his mother to be with
him to make his happiness complete. He takes Wanthong away from Khun Chang. Again Khun
The storytelling is very fast-paced. The work’s entire length is over 20,000 couplets
with a rapid-fire mixture of romance, comedy, violence, sex and supernatural. The performance
of Khun Chang Khun Phaen created a new genre known as sepha.6 Yet nobody is sure what
the word means or where it came from. For at least a century, only episodes from this work
were known by this term. In the Fourth Reign (1851–1868), parts of the royal chronicles and a
few other works were also rendered in this form on royal commission, but all except a few
fragments have since disappeared.
Khun Chang Khun Phaen is written throughout in a verse form called “Klon” with the
rhyming scheme sustained from start to finish, even bridging chapter boundaries. In popular
culture, there were many styles of singing or chanting, known collectively as “Phleng”. Klon
seems to have emerged as a rapprochement between the folk tradition of chanting, the court
tradition of chanting and of poetry. Sepha probably developed through storytellers adopting
the rhythm found in phleng singing, to recite a folktale. Children also learn passages of it in
school, and the poem is a source of songs, popular aphorisms, and everyday metaphors.
The first printed edition appeared in 1872, but the work is known today through an
edition published in 1917-18 by, rather than a replication of the Samut Thai7 text. Prince
Damrong Rajanubhab. He is a half- brother of King Chulalongkorn (King Rama VI). His
edition has around 21,000 lines. He managed the transition of Khun Chang Khun Phaen from
manuscript to book. Prince Damrong Rajanubhab assumed the whole story was assembled for
the first time in the palace during the Fourth Reign (1851-1868). He divided the narrative into
chapters base on the story, but also on two earlier printed versions by Samuel Smith in 1872
and the Wat Ko press in 1890, some published fragments and some of the large stock of
manuscript texts in the National Archives.
4 ( r. 1809-24),
5 a performer of sepha and other forms of entertainment.
6 is a genre of Thai poetic storytelling that had its origins in the performances of troubadours who stylized
recitations were accompanied by two small sticks of wood (krap) to give rhythm and emphasis. The etymology
of the word sepha is disputed.
7 Samut thai is the oldest surviving manuscripts from the early Bangkok era, accordion books made from a
long sheet of paper folded into around thirty strips, each around 8 x22 centimeters,written on both sides.
Used sa paper made from the bark of the khoi tree.
Samut Thai mss of Khun Chang Phun Phaen
The English translation and editing was done by a husband and wife team, Chris Baker
and Pasuk Phongpaichit. Chris Baker was formerly taught Asian history at Cambridge
University and has lived in Thailand for over thirty years. Pasuk Phongpaichit is a professor of
economics at Chulalongkorn University, Bangkok. They have written a History of Thailand,
Thailand: Economy and Politics, Thaksin, and have published several translations.
They based their translation on Prince Damrong ’s standard edition but have retrieved
around a hundred passages, anging in length from a half-line to several pages. They took parts
from older version and added the opening and closing paragraphs in the English-language
edition. English translated version was published in 2010, while adding several passages which
Damrong had omitted, and providing alternative versions of some episodes.
The illustrated were created by Muangsing Janchai, who is a native of Suphanburi, the
cradle of this tale, was trained in Thai painting, and studied further in Tibet, India, Nepal,
Burma, Laos, and China. He has executed several temple murals, including a series on the tale
at Wat Phalelai, Suphanburi. To show landscape, architecture, costume, weaponry, ritual
articles, household goods, flora, fauna, and other details that provide a background to the action
in the text.
ขุนช้างขุนแผน.หนังสื อชุดวรรณกรรมอมตะของไทย สานวนร้อยแก้ว. เปรมเสรี . บริ ษทั รวมสาส์น (1977) จากัด. กรุ งเทพฯ. 2544.
Modern Thai Literature. Mattani Mojdara Rutnin. Thammasat University Press, 1988.