The early history of Sukhothai and its kings is not yet beyond dispute but a monarch called Râmarâja or Râma Khomhëng played a considerable part in it. His identity with Phăya Rùang, who is said to have founded the dynasty and city, has been both affirmed and denied. Sukhothai, at least as the designation of a kingdom, seems to be much older than his reign[196]. It was undoubtedly understood as the equivalent of the Sanskrit Sukhodaya, but like Śyâma it may be an adaptation of some native word. In an important inscription found at Sukhothai and now preserved at Bangkok[197], which was probably composed about 1300 A.D., Râma Khomhëng gives an account of his kingdom. On the east it extended to the banks of the Mekhong and beyond it to Chavâ (perhaps a name of Luang-Prabang): on the south to the sea, as far as Śrî Dharmarâja or Ligor: on the west to Haṃsavatî or Pegu. This last statement is important for it enables us to understand how at this period, and no doubt considerably earlier, the Siamese were acquainted with Pali Buddhism. The king states that hitherto his people had no alphabet but that he invented one[198]. This script subsequently developed into the modern Siamese writing which, though it presents many difficulties, is an ingenious attempt to express a language with tones in an alphabet. The vocabulary of Siamese is not homogeneous: it comprises (_a_) a foundation of Thai, (_b_) a considerable admixture of Khmer words, (_c_) an element borrowed from Malay and other languages, (_d_) numerous ecclesiastical and learned terms taken from Pali and Sanskrit. There are five tones which must be distinguished, if either written or spoken speech is to be intelligible. This is done partly by accents and partly by dividing the forty-four consonants (many of which are superfluous for other purposes) into three groups, the high, middle and deep. The king also speaks of religion. The court and the inhabitants of Sukhothai were devout Buddhists: they observed the season of Vassa and celebrated the festival of Kaṭhina with processions, concerts and reading of the scriptures. In the city were to be seen statues of the Buddha and scenes carved in relief, as well as large monasteries. To the west of the city was the Forest Monastery, presented to a distinguished elder who came from Śri Dharmarâja and had studied the whole Tripitaka. The mention of this official and others suggests that there was a regular hierarchy and the king relates how he exhumed certain sacred relics and built a pagoda over them. Though there is no direct allusion to Brahmanism, stress is laid on the worship of spirits and devas on which the prosperity of the kingdom depends.