Chapter 6: Lao Folk Medicine and Remedy
of French weeds (Eupatorium odoratum) or aloe leaves could be rubbed on a cut, a
burn, or a fresh wound. In a few days, the cut, the burn, or the wound will be
In the old times, there was no modern
hospital anywhere, but the people could manage to live quite contentedly. For some
simple symptoms, the people themselves would know what to do, as in the above
quote. Almost everybody knows that leaves of French weeds or aloe could be
used to heal a cut or a burn. The use of herbal remedies is quite wide spread, and
anyone can use the herbs. However, when symptoms became complicated, the
villagers would turn to their village medicine man who would also know what to do to help
the people. The healing of the complicated symptoms must be done only by
well-respected and knowledgeable person.
village, there may be only one medicine man. There are many restrictions for
the medicine man. The medicine man must be devoted to the cause of healing
people. He must also learn all magic words of incantations for a variety of healing
procedures. He must sacrifice some personal pleasures and must refrain from certain
foods or habits. If he could not follow those restrictions, he may turn out to be
insane or possessed by an evil spirit. The knowledge of folk medicine and remedies
is usually passed on only to a male member of the same
family. As the knowledge of folk medicine and
remedy is considered sacred and secret; it could be passed on to only a male member
of the family. It is not to be published for the public. Thus, there
are not that many publications on the subject. We can see that in the entire Lao
National Bibliography (1975- 1995),2 there are
only three books on local folk medicine, two by the same author and one on the folk remedy
of the katu tribe by the Lao Sociology Research Institute.3
As we have
no access to the above books, this chapter will give examples of folk medicine and remedy
by Jaruwan Thammawat who gives a few examples of folk medicine and remedies or healing in
two sections of her book entitled, Kati chao baan Isan (Isan Folklore.)4 In discussing healing in Lao
tradition, it is necessary to understand the concept of "khwan."
Thus, the second portion of this chapter will focus on the "khwan"
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medicine or remedy refers to the actual use of herbs for curing or remedy for any
physical illness. Examples are again from the same source.
section, "Beliefs on Folk Medicines," Jaruwan Thammawat gives two examples of
folk medicine for longevity. The following ingredients will be marinated in whiskey to be
taken morning and evening:
|108 myranbaran fruit, 108 wild phyllanthus emblica fruit,
108 diospyros mollis fruit, 1200 grams of the root of solenospermum wallichii
(Kurz) Loes, 300 grams of hot chili peppers, 150 grams of salt, 2400 grams of ginger
roots, 300 grams of peppers, and 300 grams of sugar.
Second, the cure for malnutrition in children. Grind the
following ingredients together leaves of bottle gourd, earthworms, and clay. Then,
make small balls from the mixture, and dry them in the sun. To use the medicine,
fire the balls until they are red and then put them in water for children to drink morning
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refers to any ritual used in healing or preventing any symptoms of illness or signs of
mishaps. Jaruwan Thammawat also provides some examples.
section, "Beliefs in Magic and Words of Incantation," she gives five instances
of the use of magic words of incantation.
curing plague or cholera, the medicine man must have a ceremony to pay homage to his
teachers on Tuesday by preparing khan haa (a set of five flowers, candles, and
incense sticks on a tray). The medicine man then recites words of incantation,
|tosaa waranassa ohm nomoosuun haaya i-patsoo phakhawaa nguang
ngaa pat din nii i-pat see waami phasuwannoo mahaa nikoo mahaa neet nichak khinii
and then blows the magic incantation over the drinking water for
the people three times. For animals the medicine man must blow the magic incantation
over the grass for the animals to eat.
curing pink eye in people, the medicine man must have a ceremony to pay homage to his
teachers on Tuesday by preparing khan haa (a set of five flowers, candles, and
incense sticks on a tray) and three coins. The medicine man then holds garlic
in his mouth before reciting words of incantation,
|Ohm khing lua maa pao taa daeng ohm khing khaeng maa pao taa
son pao hai lok sing puek puay ohm sahaaya
and then blows the garlic air on the sick person's eyes three
bless the ricefield for a good crop, the medicine man must have a ceremony to pay homage
to his teachers on Thursday by preparing khan haa (a set of five flowers,
candles, and incense sticks on a tray). The medicine man then recites words of
incantation seven times at the beginning of the rice planting procedure. The words
|pha sa pha phochanang laa phang sukhang hootu.
Fourth, to prevent pests, the medicine man must have a ceremony to
pay homage to his teachers on Tuesday by preparing khan haa (a set of five
flowers, candles, and incense sticks on a tray) and six coins. The medicine man then
recites words of incantation seven times before blowing air in the water to water the rice
plants. The words are
|Ohm maeg too paak daeng ohm maeng khaeng too paak hon hai suu
nii laa mue nii wan nii ohm kho thang mang kho lai hai suu nii sa mue
nii wan nii ohm miid daam lek ohm miid daam thong chai kuu
wong ying khwa thaan thang lai kuu si yaiy khaa thaa waed lom om khet hai naa ohm
katsaha ohm kattaati ohm toi toi nai soi somsii ohm somsii pong
bai changsa yathaa waariwahoo puu roo suppakaarang phutthang saha.
Fifth, to reap good produce, the medicine man recites words of
incantation three times and blows the air in the water to use for watering the
plants. The words are
|sattha phiisang tapoowutthathi panyaamee yukkhanangkhalang
hirii ii-saa manoo yoottang satimee phanlaapanang jai khuttoo wacheekhuttoo aa-haa-re
uttharee yatoo wiriyangmee thurathoorai-hang yoosakakhemaa chiwaahanang.
The examples given above could be classed into three groups: first
the two instances of the actual use of herbs to cure physical sickness in the section,
"Beliefs on Folk Medicines;" second the use of rituals and words of incantation
to cure physical sickness in the first two items of the section, "Beliefs in Magic
and Words of Incantation;" and third, the use of rituals and words of incantation to
prevent bad things from happening in the last three examples. In the act of
recitation of words of incantation to prevent bad things from happening, the people will
feel comforted that precautions have been taken. When they feel comforted,
they tend to be successful in whatever they attempt to do. When people feel
comforted, it means their khwan or spirit is contained within their body.
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Baa sii suu khwan Ceremony
discussing healing in Lao tradition, it is necessary to understand the concept of "khwan."
It is believed that each person's well-being depends on their khwan or
spirit. Each person has 32 khwan dwelling within his/her person. If any of
the khwan is frightened, the person may fall ill. To help comfort a person
to feel that the khwan is contained within his/her body, a ceremony is
organized. This ceremony is called, "baa sii suu khwan or suu
khwan baa sii (the ceremony of calling back spirit). This
ceremony is commonly practised among the ethnic Tai people in Southeast Asia including the
Thai/Lao people in the north, the northeast, and Laos.
Baa sii suukhwan is
a ceremony held to bless a person with health and happiness both physically and
spiritually. A healthy and happy person is one whose good spirit dwells in his or her
body. The spirit could be frightened and leave the body with any change in his or her
life. When the spirit is frightened away from someone, the person usually feels unhappy
and could fall ill. There are many incidents
that might frighten the khwan to go away from its dwelling place, for example when there
is any change in a person's life, when a person is going away from a community, when a
person is entering a new community, when a person delivers a baby, when a person reaches
the age to be ordained as a monk, when a person gets married, and so on. It is also
believed that everything living or non-living has khwan also. Thus, there are
various kinds of baa sii suu khwan ceremony for both living and non-living
Chanmee Sitthimanotham6 gives many instances of the baa
sii suu khwan such as "Pre-Wedding baa sii suu khwan, Wedding baa
sii suu khwan, baa sii suu khwan for a new born baby and its mother, New Year baa
sii suu khwan, baa sii suu khwan for a person going abroad, baa sii suu khwan for
a person returning from abroad, baa sii suu khwan for monks, royal
baa sii suu khwan, baa sii suu khwan for a sick person, baa sii suu khwan for
a house, baa sii suu khwan for a new house, baa sii suu khwan for the
new house post, baa sii suu khwan for the granary, baa sii suu khwan before
filling the granary with rice, baa sii suu khwan for threshing ground, baa
sii suu khwan for the rice in the threshing ground, baa sii suu khwan for
the ricefields, baa sii suu khwan for the buffaloes, baa sii suu khwan for
cars, and so on.
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Procedures of Baa sii suu khwan7
Preparation: In organizing a baa sii suu khwan ceremony,
one needs to have a master of ceremony or in Lao term, s,vrvo (mo phon, a giver of
blessings). A ceremonial tray called rk-;ao(phaa khwan) must be prepared along with several levels
of beautiful designed cones made of fresh banana leaves called s,kdg[a' (maak beng) to be set on
the tray. Rice grains, bananas, steamed sticky rice in banana leaves, four bowls of
sweets or dessert, a boiled egg, a boiled chicken, flowers, incense sticks, candles,
cloth, and shoulder cloth must be prepared. If the ceremony is for a human, human
ornaments need to be prepared such as rings, mirror, comb, bracelets, necklace, and
perfume. Cotton strings must also be prepared. The candles are homemade from
beeswax in various lengths: the length of the person's head in diameter, the length of
finger tip and elbow, the width of the body, and the length from top to toe. The
following items are also required: leaves of caricature plants,
graptophyllumhortense (acanthaceae), morinda citrifolia (rubiaceae), leaves and
flowers of Indian laurnum (cassia fistula, laguminosae). The decorated tray
then must be placed on the flat food tray. On the side of the tray, a
sticky-rice box, a water guord, a glass, and a bottle of whiskey. People
to attend a baa sii suu khwan ceremony, must wear polite clothes with a shoulder
cloth (phaa biang) on the left shoulder.
Seating position is important in this baa sii suu khwan ceremony. After
everything is prepared, people sit around the tray touching it, facing the good direction
of the day.
; Monday -- northwest; Tuesday -- east; Wednesday -- north;
Thursday -- northeast; Friday -- south; Saturday -- southwest.
avoid facing the bad direction of the day.
; Monday -- east; Tuesday --southwest; Wednesday -- south;
Thursday -- north; Friday -- west; Saturday -- northeast
The ceremony begins with everyone raising their joined hands when the mo phon
lights the incense sticks and candles, prostrating to the Sanga or the Buddha image.
Then, the mo phon recites words of incantation, pays homage, and asks for
permision from the Buddhist monks in Lao or in Pali:
|sakkhee kaa mee
charuupe saatawoomee sunantu
Then the mo phon recites the
following verse three times:
|namoo tatsa phakhawatoo
a-ra-hatto samma sum phut thatsa
Then he vows to the Tripple Gem (the Buddha, the
Dhamma, and the Sanga) as one's refuge in the following verses:
khatsami thammang saranang khatsami sangkhang saranang khatsami
saranang khatsami thutiyampi sangkhang saranang khatsami thuiyampi sangkhang
saranang khatsami tatiyampi
phutthang saranang khatsami tatiyampi sangkhang saranang khatsami tatiyampi
sangkhang saranang khatsami
|itipisoo phakhawaa arahang
samma samphuttatsa sawakhatoo phakhawataaarahang samma samphuttatsa supatipanoo
arahang samma samphuttatsa
Then, the Brahman chant
follows. The words depend on the occasion. The words of the chants usually
follow the same pattern. At first the leader of the ceremony or the giver of
blessings will explain how auspicious the day or the time is for the ceremony, then he
will describe the baasii tray, the food, the people who love the person, and he
will say that all of these are here to endear the spirit and to invite it back to the
body. Then he may intermittently call "ma yoe khwan oye (Come Spirit, please
come)" and the gatherers will echo the refrain in unison. Between the refrain, the
leader of the ceremony will again say that the spirit may have gone astray to the heaven
of Thaen or the lands of far away. He may give incidents or places in Lao ancient
literature to show that the spirit has gone so far away. Then, he would say the refrain
again. This calling of the spirit happens three times. At the end, he would
give blessings to the person and all the gatherers. He may recite the
blessings in Pali verses to signify the ending of the chant. Then, he would
dip some (prepared) auspicious branches or flowers in the whiskey and sprinkle it on the
person and on everybody in the ceremony, saying blessings as well. At the very
end, everyone would pick the cotton strings from the tray to tie the persons wrist
to keep the spirit within the body of the person. After that everybody will
tie the strings on each other's wrist, saying blessing verses. (The person
receiving the strings must leave them on for at least three days. Then, he or
she can gently slide the string off his or her wrist. One must not cut or bite off
the string as it symbolically represents the cutting of ties and friendly connections
between the people.) After everything is done, people may have a meal together.
Baa sii ceremony is
not explicitly a folk remedy, but it gives moral support to the person for whom the
ceremony is. The tying of the cotton string is also a symbol of love and concerns of
the people who tie the string for the receiver. The ceremony brings all people young
and old in the community to be together wishing each other success, wealth, and
health. Thus, this ceremony becomes the well-being of the community as well as of an
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Notes to Chapter 6: Lao Folk
Medicine and Remedy
1. This is what most children have been told to do ever
since we are very young.
2. The National Library of Laos, National Bibliography
1975-1995, Vientiane: Longphim Santiphab, 2000.
3. Sommon Phunsawat, Tamla yaa phuen muang (Lao
Folk Medicine Formula), Vientiane: the University of Medicine, 1986.
________. Tamla yaa phuen muang (Lao Folk Medicine Formula), Vientiane: the Lao
Government Printing Press, 1990.
The Lao Sociology Research Institute, Paphenii pan pou khong phao katu (The Folk
Remedies of the Katu Tribe), Vientiane: the Lao Government Printing Press, 1995.
4. Jaruwan Thammawat, Khati chao baan Isan (Isan Folklore),
Bangkok: Aksonwatthana, 1978, pp. 110-112.
5. For more information on khwan or baa sii
suu khwan, please see the following sources:
Samlong Inthaly-Smith, Lao
Culture, Minneapolis, MN: ECIA CHAPTER 1 PROGRAM, 1993, pp. 32-45.
Xay Kaignavongsa and Hugh Fincher,
Legends of the Lao, a Compilation of Legends and other Folklore of the Lao People,
by [United States] : Geodata Systems, 1993, p. 79.
Rajadhon, Rhya Anuman. Essays on
Thai folklore, Bangkok : Thai Inter-Religious Commission for Development &
Sathirakoses Nagapradipa Foundation : distributed by
Kled Thai Co. and Suksit Siam, 1988.
6. Chanmee Sitthimanotham, Watthanatham Buhaan Lao (Ancient
Lao Culture), Vientiane: Longphim Num Lao, 1999.
7. Ibid., pp.9 l