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INSTRUCTIONAL PACKET IN ENGLISH 8

Lesson 14
THAI LITERATURE/ THE LEGEND OF FOREST GIANTS

I. Objectives:
At the end of the lesson, you will be able to:
1. familiarize the origin of the literature of Thailand;
2. identify the corresponding meanings of vocabularies found in the legend;
3. share stories or legend that talks about the early people’s belief, fear and
worship of nature spirits in the Philippines; and
4. appraise the value of concepts learned from the topic.

II. Preliminaries
The Dog & His Reflection
(Aesop’s Fable)
A Dog, to whom the butcher had thrown a bone, was hurrying home with his prize
as fast as he could go. As he crossed a narrow footbridge, he happened to look down
and saw himself reflected in the quiet water as if in
a mirror. But the greedy Dog thought he saw a real
Dog carrying a bone much bigger than his own.
If he had stopped to think he would have
known better. But instead of thinking, he dropped
his bone and sprang at the Dog in the river, only to
find himself swimming for dear life to reach the
shore. At last he managed to scramble out, and as
he stood sadly thinking about the good bone he
had lost, he realized what a stupid Dog he had been.
Moral of the Story
It is very foolish to be greedy.
What legends about nature spirits do you know?

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 III. Input
Literature of Thailand
Ayutthaya period paved the way for the development of Thai literature. The late
fifteen century is known for its historical poem Lilit Yuan Phai (The Defeat of the Yuans),
which narrates the success of the Ayutthaya kingdom. Also considered as one of the
most admired classical literature is the epic Lilit Phra Lor (The Story of Prince Lor). It
was King Taksin (1734–1782) who started restoring Thai literary works. Reviving the
literature continued during the reign of Rama II (1768-1824). Epic poems such as Khun
Chang, Khun Phaen, and other works such as Sang Thong, Kraithong, and Inao were
loved. Sunthorn Phu (1786-1856), is considered to be Thailand’s most famous poet
and author of several famous nirat poems and the lengthy poems.
Modern literature in Thailand started under the rule of Rama IV (King Mongkut,
1804-1868). Here stories and novels appeared in journals of the elites.
Khwammaiphayabat (Non-Vendetta), by Luang Wilatpariwat is the first Thai novel. In
the mid-1920s, original Thai stories were introduced. Themes such as adventure stories,
villains, and romantic stories with a rich girl and poor boy plots were popular.
Siburapha was one of the Thai writers who was influenced by realism in the 1940s. This
was the period where the literary works were focused on social injustice and giving there
take on social classes. The freedom to write freely did not last because many were
imprisoned in the 1950s and 1960s.
In the late 1960s, new writers emerged. The changes in the Thai economy were the
inspiration for the new themes like the award-winning Kham Phiphaksa (The Judgment,
1982). Chart Korbijitti is one of the Thai’s most accomplished writers with a number of
literary awards and recognitions.
Classical literature in Thailand can be traced back to the Ayutthaya period in 1360-
1767. Here, poetry was at its best especially in court. Complex rhyme schemes
emerged. During his reign, two famous works were created: Samutthakhot Kham Chan
(The Story of Prince Samutthakhot) and Su’a Kho Kham Chan (The Tiger and the Cow).
Modern literature in Thailand under Rama IV gave way to the introduction of printing
technology. Growth of education system flourished and prose fiction developed.
Throughout Southeast Asia, Buddhism and spirit worship, often referred to as
animism, enjoy a peaceful coexistence. This story illustrates the phenomena through a
Northern Thai legend of two forest giants.
THE LEGEND OF FOREST GIANTS
The Legend
While traveling in search of life’s truths, the Buddha came upon a village located
between two mountains in today’s Northern Thailand. Having seen the village before in a
vision, Buddha blessed the village and said to the monk, Ahnone, that later the name of
the village would be Doi Kome which means Mountain of Gold. Buddha noticed there

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were very few residents in the village and inquired why this was so. They replied that in
the mountains surrounding the village lived two giants named Pu Se and Ya Se who
were cannibals. The Giants would come to the village in search of food and would
capture the villagers and eat them. Collectively the giants were known as the Saehs,
meaning Grandparents.
Buddha set off to find the giants and convince them to cease eating human flesh.
Upon meeting the Giants, Buddha told them there would soon be many monks coming
to the area to teach and to study the truth of life. Hearing his plea, the giants replied
they would stop eating human flesh, if the Buddha would “grant us two buffalo a year
and at the feast allow us to hear your teachings”. Further, the giants asked that the
buffalo be males who had never been mated, its horns never fought and they must be
black. The Buddha said neither “yes” nor “no”, but did bless the giants by giving them
the Five Precepts and then departed. In this way, the legend was born and the feast for
the forest giants became a yearly festival.
The Legend continues
Today, during the ninth lunar month of the Northern Thai (Lanna Culture)
calendar, a feast for the forest spirits is held near Mae Hia a few km south of Chiang
Mai. A procession forms near the forest entrance at a small brick building housing
statues of Bu Se and Ya Sa. The procession is composed of area residents, school
children, government and local officials, a band of traditional instruments and a long
wooden chest containing a scroll painting of Buddha. The scroll is said to be “nine arm
lengths” long and is to be hung from the tallest tree in the feasting area.
As the procession enters the forest area, the sound of birds and the scent of life
constantly being renewed fills the air. Adding to this increase in sensory acuity comes a
vague feeling of being watched, perhaps measured, by the unseen spirits who inhabit
the area. Am I worthy of this path I have chosen to follow? Is it right to invade this work
of nature? The mix of Buddhism and Animism always leaves me perplexed. I venture to
ask several friends about this incongruence. Most often my questions mystify them and
their answer is an impenetrable blank stare.
My ruminative state is suddenly disrupted as the procession turns sharply to the
right and enters the feasting area. I am immediately drawn to where the slaughtered
buffalo lays. The carcass lays atop a small brick altar, his empty eyes staring into space.
The animal’s entrails are slayed out after being read by the Shaman, a shaman’s human
effort to foretell the future. In the surrounding area are fourteen small spirit houses on
posts, each one is dedicated to a particular spirit. The two giants and their children, the
spirits for trees, land and water, all enjoy their own house. In each is placed a choice
portion of buffalo meat wrapped in banana leaf, incense sticks, a candle and other
offerings to appease the spirit. It is the beginning of the rice planting season and many
offerings are made to assure a plentiful supply of rain and a good harvest. Under the

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watchful eyes of eight Buddhist Monks and an estimated two thousand onlookers, the
ceremony opens with the raising of the Buddha painting. Despite the absence of any
breeze, it swings wildly and erratically for a few minutes then abruptly stops. The traditional
band begins to play, and a male from the village appears portraying Ya Sa-the Grandfather. He
is escorted to the buffalo where he is given a portion of liver and a choice piece of meat. He
proceeds to inspect each spirit house to confirm that it is properly supplied. Satisfied all is well,
he climbs a tree where he will sit for sometime while speaking to the crowd, chewing on the raw
meat, and drinking from a bamboo container.
Returning to solid ground, Ya Sa returns to the buffalo and startles its neck. Taking it by
the horns, he raises the head for all to see. With the blood of the buffalo around his mouth and
on his hands, he ventures into the crowd. The crowd presses closer, some seeking his touch,
while others a blessing. He seems in a dream state, but suddenly turns and starts to walk to a
small chapel near the sacrificial buffalo. The ceremony is complete.
Men begin to lower the Buddha’s painting and return it to the wooden chest. For this year,
the supplicants have done what is necessary. There will be no raids on their village by
cannibalistic giants, and the rains will assure a good crop harvest.
IV. Review
 Ayutthaya period paved the way for the development of Thai literature.
 It was King Taksin (1734–1782) who started restoring Thai literary works.
 Sunthorn Phu (1786-1856), is considered to be Thailand’s most famous poet and author of
several famous nirat poems and the lengthy poems.
 Modern literature in Thailand started under the rule of Rama IV (King Mongkut, 1804-1868). Here
stories and novels appeared in journals of the elites.
 Siburapha was one of the Thai writers who was influenced by realism in the 1940s.
 Chart Korbijitti is one of the Thai’s most accomplished writers with a number of literary awards
and recognitions.

V. Learning Tasks
A. Match the words in Set A with their corresponding meanings in Set B.
B. Answer the questions in Let’s talk about it.

Note: See the attached learning tasks.

VI. References
Gabriel, J. P. (2013). Asian & African literature and communication arts. St. Bernadette
Publishing House Corporation
Retrieved from https://www.aswangproject.com/creatures-mythical-beings-philippine-
folkloremythology/ Retrieved: December 27, 2021
Retrieved from https://www.pinterest.ph/pin/187603140706564693/ Retrieved: December
27, 2021
Retrieved from https://en.wikipedia.org/wiki/Anito Retrieved: December 27, 2021
Tagay, L. V., Brutas, M. L., & Basa, M. M.(2019). Journeying through literature and language
with Afro-Asian literary texts. SalesianaBooks by Don Bosco Press, Inc.
Prepared by: Checked by:

EDGARDO M. CABASE, JR. RUTH U. MALLORCA

Subject Teacher Subject Coordinator

Approved:

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DR. ROUEL A. LONGINOS
School Principal