In every street there will always be found a Chinaman, wearing big goggles, sitting at a table in the front of an open house or shop, wearing upon his wooden countenance a quiet and meditative smile. By his side is a small pile of thin sheets of yellow paper, and a quantity of writing material. He is an agent of the gambling farmer and deals in lottery tickets. The Government farms out the monopoly and derives a considerable revenue from it, as in some years as much as thirty thousand pounds sterling has been paid for the privilege of being allowed to gently ease other people oftheir superfluous cash. The lottery farmer chooses, every day, one out of thirty-four characters of the alphabet as the lucky one for that day. He keeps the secret of his choice to himself, and leaves those people who are of a speculative turn of mind to guess the particular letter he has chosen. Everyone is at liberty to try his luck. The gambler goes to one of the numerous writers of lottery tickets and names a letter. The writer slowly inscribes the letter upon one of the sheets of paper. He then folds it up, and on the back states his own name and address, the name and address of the purchaser of the ticket, and the amount paid for the same. He keeps possession of the paper till the close of the day. The city is divided into districts, over each of which the lottery farmer places a trustworthy overseer. Towards evening the overseer visits every ticket writer in his locality, collects all the papers, and the money paid for them. These he afterwards takes to the office of his chief. »At a given hour the farmer declares the winning letter and the papers are opened. All those papers that do not bear the chosen character are thrown away and the money appropriated. Those who have been fortunate enough to guess correctly the letter for the day, receive back twenty-nine times their stake, so that the man Who staked one pound receives twenty-nine as his reward. The chances in favour of the proprietor of the Iottery are so great, and so many thousands of people patronise him every day that he can easily afford to award a prize of high value to the few winners. Some people endeavour to calculate their chances beforehand. In every writer's house is placed a board divided into squares. Every day from the beginning to the end of the month, the letter chosen is written in one of these squares. The board is consulted by those about to try their luck, and they try to work out a system which shall guide them in their choice. Many gamblers, especially if they are Chinese, consult their gods about the matter. They go to the temples and stand in front of the altar. There they find a bamboo box containing thirty-four strips of bamboo, on each of which is printed one of the letters used by the lottery farmers. They address the presiding deity of the place and promise him abundance of fat pork and chickens if only he will be so kind as to help them in their venture. After having made this tempting offer, one stick is chosen from the bundle. The gambler looks at it, and then wonders if the gods are going to make sport of him. He proceeds to test the sincerity of the deity. He takes two pieces of bamboo root, which have been flattened on the one side and rounded on the other. He throws them into the air, exclaiming as he does so, "If I have chosen the right letter, let these two roots fall with the flat sides up." Suppose they fall as he desires, he repeats the experiment, saying, "If I have chosen the right letter, let these two roots fall with the round side up." Even if success again crowns his experiment, he still feels inclined to doubt the playful deity to whom he is appealing for counsel. So he throws the roots yet once again — "If I have chosen the right letter let these two roots fall, one with the flat side up, and one with the round side up." If they should fall in this way, he is practically certain the gods are with him. He pawns everything he possesses and stakes every farthing he can obtain on the letter of his choice. Thirty-three chances to one that he loses, and he may spend the rest of his life in extreme poverty, bewailing the fickleness of the god he supplicated.

Anyone who can write can set up a stand, for it is the policy of the farmer to have his agents scattered all over the city. The overseers are not directly paid for their services, but on the contrary, actually pay to be allowed to hold the office. The writers of the tickets receive a commission of one shilling for every forty-four shillings they hand to the overseers. The overseer receives from the farmer the same proportion of the total amount he collects each day. Thirty times the sum actually staked is handed to the writer of a correct letter. He then hands over to the winner twenty-nine times the sum, so that he gets a further profit of one-thirtieth of all the winning money that passes through his hands.

A few years ago, the gambling farmer lost a considerable sum of money through his own indiscretion. He had obtained a new wife of great beauty, of whom he was passionately fond. One day she asked him what letter he had chosen for the winning one. "Why do you wish to know? " said he. Woman-like, she replied, "Oh, I merely asked you out of curiosity." "Well," said the infatuated adorer, "promise me that you will on no account reveal it to any single person you may meet. Remember, if people were to know what letter I had chosen, I should lose a tremendous sum of money." The new favourite answered, "I promise not to tell." He gave her the letter, and faithful to her promise, she kept the secret. But she went to one of the writers and staked all the money she had on what she knew was to be the lucky character. The writer knew who she was, and jokingly asked her why she had chosen that particular letter. She answered that she had simply selected it as any one else might have done in order try her luck. Several people standing by heard the conversation, and learning that the chief had been to see her the day before in her own quarters, they thought it extremely probable that she was in possession of that day's winning number. They promptly followed her example, with the result that her confiding spouse lost several thousand dollars on the day's transactions. He at once accused her of betraying his trust, and although she pleaded her innocence, he sold her within a few days to gratify his want of revenge, or perhaps, to recoup himself in part for the losses he had sustained as the result of his own folly.

In the small gambling houses that abound, various games of chance are played all day. They are open to the road, and are always fairly well filled. Idlers strolling by with an odd cent in their waistband, step in and lose it, and then pass on their way to give place to others who seek easily-made fortunes. The games played require no skill on the part of those who play. It is all pure chance, as the following descriptions will show.

A Brief History of the state lottery in Thailand in Remembering the Pop Queen: The Cult of Phumphuang Duangchan and Lottery Mania in Contemporary Thailand By Pattana Kitiarsa

A Brief History of the State Lottery in Thailand
The link between lottery mania and the worship of the pop queen's ghost requires a further understanding of the cultural history of the Thai lottery and its practices in relation to supernaturalism. Lottery mania is not new to the Thai. It has been argued that the lottery has enjoyed wide popularity since its first introduction into the Kingdom of Siam in the second half of the nineteenth century. Writings by three Siamese scholars (Anuman Rajadhon 1967; Kanchanakhaphan 1977; Thepchu Thapthong 1992) revealed that lottery (huai) fever was widespread among the Bangkok population from the beginning.

The Thai term for lottery, "huai," merits full consideration. Huai is the colloquial term for lottery. When the government-run lottery system was invented and introduced to replace the pre-existing Chinese-Style alphabet lottery in 1918, the term huai was adopted along with "slak kin baeng," which was a Thai translation of "the lottery." The use of the term huai in the Thai language has persisted, and the term has been widely used until the present. It refers to both legal and illegal lottery games (see Kanchanakhaphan 1977:105-106).

The origin of the lottery in Thailand can be traced back to the early modernization of the Kingdom of Siam, when the lottery was operated and monopolized by Chinese immigrants. The Siamese government saw the lottery and other forms of gambling as monopolized venues in which quick and easy money could be made. Writing from his childhood memories of the 1920s, Anuman Rajadhon (1967:162, 174-75) contends that there were many lottery and gambling houses in Bangkok (i.e., in Bang Rak, Sam Yod, and Ban Tawai districts). The lottery game was based on the Chinese alphabet lottery, which was adapted to the Thai writing system. It was known as huai ko kho (the "Thai Alphabet Lottery," 'Ko Kho" representing the first two Thai consonants). The majority of lottery and gambling house operators were Chinese immigrants who had already gained an important role in the Kingdom's local and international economy during that time. A wealthy Chinese merchant in a particular market town or district usually applied for a license to operate a lottery house from the government. A licensed operator was called khun ban huai (literally, "lottery house operator"). An operator would run this monopolized business in his area, and pay revenues to the government. Both Anuman Rajadhon (1967:175) and Kanchanakhaphan (1977:112-113) confirm that lottery operators had representatives in almost every major store in market towns. The alphabet lottery was quite a simple game and everyone was capable of playing. There were no restrictions as to age, sex, or other qualifications of lottery players. With only with small change in hand, one could go to an operator and request to bet on one's preferred letters. The reward, at thirty-to-one, was considered very high when compared to other kinds of gambling (i.e., Chinese cards and slot machines) (Anuman Rajadhon 1967:178).

As put forward by Veblen (1967:107), "the chief factor in the gambling habit is the belief in luck...It is one form of the animistic apprehension of things." The early lottery fever in the Kingdom of Siam came together with superstition. Magical and superstitious means were employed in order to hunt for winning numbers. Magical monks and spirit mediums already played an important role as providers of lucky lottery numbers. Anuman Rajadhon (1967:186-88) discusses the popular superstitious and magical means which were employed by ordinary Siamese gamblers more than a century ago. Hunting for lucky alphabets by worshipping spirits, and taking particular trees or leaves as auspicious signs, was quite common back then. Some lottery gamblers visited spirit mediums or magical monks. In every lottery house, well-composed poetry to provide "hints" to lucky letters was posted to attract gamblers' interest prior to each lottery draw. Giving these hints in writing or in person (i.e., to those seeking advice from spirit mediums or magical monks) was known as "bai huai." These practices have not only persisted in contemporary Thai society, but have also led to a booming lottery-relating publishing business, as well as to an increase in famous Buddhist temples and spirit shrines throughout the country.

Lottery and gambling houses were eradicated during the reign of King Vachiravudh (r. 1910-1925). The king considered them to be evil and immoral. They did not fit into his civilizing and modernizing project. The government during that time launched its nationalist and modernist campaigns to promote the national tri- parlite of chat, sasana, phra mahakasat (the Nation, the Religion (i.e., Buddhism), and the King). Gambling represented a negative practice since it was against religious and moral principles. It was therefore banned. Both Anuman Rajadhon (1967) and Kachanakhaphan (1977), who were active scholars during that time, discuss how evil the lottery and other kinds of gambling could be. They argue that many gambling addicts went bankrupt. Some had to sell every piece of their belongings and property, therefore becoming heavily indebted. Prior to the abolition of slavery during the reign of King Chulalongkorn (r. 1868-1910), some gambling addicts sold their wives and children to be slaves.

In the 1930s, a government-run lottery was introduced to replace the monopolized Chinese-based one and the Government Lottery Office was set up (Knmgthepturakij, February 3, 1998). The lottery was considered the primary source of quick and easy income for the government during the period of worldwide depression following World War I. This "game of chance" has gained popularity among the poor and the working class since then. Its business has been retarded by major political events like the coup in 1932 and World War II, but every government has relied on lottery-generated income for its administration. However, the revenue generated by the government-run lottery has been manipulated by the military dictators who came to power and have dominated Thai politics since the 1950s. In the student-led protest against Marshal Thanom Kittikhachon's government in October 1973, the office of the government-run lottery was burned down. The protesters saw the office as a symbol of corruption and evil, which was designed to deceive the poor. They set fire to, and destroyed, the office building, which was located on Rajadamnoen Avenue in Bangkok. The government-run lottery, as well as its underground or illegal version, entered its most prosperous period in the 1980s and the 1990s. Lottery mania is incorporated into national political and economic issues when the media focus on the lottery issue in order to boost their sales. The majority of Thai daily newspapers run the results of the bi-monthly lottery draws. Magazines dealing with the government-run lottery and the underground huai are available in bookstores nationwide (Daily News, October 30, 1998).

Lottery mania is one of the major factors underlying the re-emergence of spirit-medium cults and the commercialization of Buddhism. Yearning for luck in the form of winning lottery numbers and other kinds of success in life is the major motivation for ordinary people to visit spirit shrines and Buddhist temples (Pattana Kitiarsa 1999). The lottery phenomenon (as well as other kinds of gambling) is superstitious in nature. Lottery players rely on superstitious and magical means in order to hunt for lucky numbers. In this same way, I believe that lottery number- hungry people and the sensationalist media are responsible for the rise of the cult of the pop queen. The history of the Thai lottery suggests that lottery mania goes hand in hand with religious/superstitious phenomenon (i.e., the worshipping of the ghost of the pop queen at Wat Thapkradan, and other famous magical monks and spirit mediums elsewhere in Thailand). Lottery-stimulated superstitious practices are very common among the Thai, especially among rural villagers and members of the urban working class.

Siamese Amusements (The Southern Literary Messenger Vol. XXIV no.5 May 1857)

So much for the stage and its tendencies, whence we now turn our attention to another pastime, perhaps even more widely extended in its influence, and certainly more totally demoralizing in tendency, than any of the others, i.e., gambling.

This is practised by all classes, from the king on his throne tc the poorest beggar who prowls at the gates of the great to find a scanty support, not " in the crumbs that fall from the rich man's table," but in the veriest refuse that is cast from his gate—from the beauteous Houri who dwells in the gilded halls and reclines under gorgeous canopies on the luxurious cushions of the Royal Harem, to the miserable, half-clad, half-starved nun who performs the drudgery of the Budhist temples, and derives a scanty subsistence from the scraps and remnants left by the haughty priests, of whom these aged nuns are the despised menials. So passionately devoted to this vice have the Siamese become, that though in other respects a kind-hearted and moral community, they will often sell their wives and children into perpetual slavery to obtain the means for gambling. After these, with everything else available, has been sacrificed, so great is the infatuation of the poor victim, that he not unfrequently pawns his own liberty, and being gonerally unable to redeem the pledge, he thus becomes a serf for life. Licensed gambling-houses are established all over the city of Bangkok, occupying every thoroughfare, open at all hours, and by their tempting appearance luring every unwary passer-by to enter and engage in this destructive sport. The last king derived an annual revenue of not less than seventy-five thousand dollars from these licensed dens of iniquity, which fostered crime and infamy, and sacrificed, every year, the lives and liberty of thousands of his subjects, while he grew rich on the profits.

Sometimes dice are used, and occasionally small cowries, but neither of these is so much in vogue, or so high in favor, as cards. Their pack is composed of but twenty cards, of which there are but four suits, five to each suit. The game most in favor is a species of whist, but they have other and inferior ones that obtain pretty generally among the lower classes. The public gambling houses are frequented only by the working classes, and are often the theatres of the most debasing scenes, the most fearful crimes, and heart-rending tragedies.

The gambling of the nobles is carried on within their own palaces, and so far from being ashamed of such pastime, they often boast of spending thus most of their leisure hours, and of winning or losing large sums thereby, and they never fail to invite, and even importune their visitors (not excepting the Missionaries) to unite in this their favorite recreation. This, however, applies only to the male portion of the community, and to such elderly females as may happen to be mistresses.of their own actions—wives and daughters being strictly commanded to avoid all such dangerous pastimes, though it must be confessed they are not always obediont to the salutary injunction. This extraordinary care of the morals of females is wholly owing, however, to the fear of detriment to the purses of their husbands and fathers, as these lords of creation greatly prefer gambling off their own pistoles, to allowing them to make their exit through the hands of their wives and daughters.

During the reign of the last king, one of the lords of the Harem one day reported to his royal master, that several hundred of his majesty's wives had been guilty of the fearful crime of gambling, and had made way with many thousand ticals from the royal treasury. The charge was duly investigated and confessed by the fair culprits, who pleaded ennui and want of amusement in extenuation of their offence, and prayed his majesty's forgiveness, especially urging the extension of his clemency toward the offenders on the ground that only twenty thousand ticals (about $12,000) had been sacrificed, and this, they farther pleaded, was " but as the drop to the ocean compared with the boundless resources of His Serene, Infallible Majesty of the Golden Sceptre."

The covetous old king, who loved money better than any thing else in the world, (not excepting the fair culprits themselves,) had no sooner heard the terrible sum of twenty thousand ticals mentioned, than losing all patience, he summoned twenty officers of the seraglio to his presence, and ordered them to proceed to inflict the fatherly discipline of thirty stripes on each of the offending ladies, that they might be preserved in future from the corrupting and degrading vice of gambling. Had it cost less to his majesty, their morals would have been considered safe without the infliction of this summary chastisement! Whether these offending ladies considered their regal consort " infallible" on this occasion, we are left only to conjecture.

Amulets

Old cards

Nowadays' Diagram

Diagrams from the Shan State

Bulletin de la Société des études indo-chinoises de Saigon, Volume 11 1895 page 67? 70?

Sons of the yellow emperor: a history of the Chinese diaspora By Lynn Pan 1994

Gambling in Nam Kham Moved to Remote Area By Taifreedom Saturday, 21 February 2009 09:12

Sources : Taifreedom.com English; Thai; Shan

The pro- junta militia group has already moved the gambling in Nam Kham northern Shan State, Burma to remote area, following one of Shan websites’ reporting about the gambling in Wain Sa village, conducted by local police top officer and Myoma militia group during Chinese New Year, said a source from Sino- Burma border. Gambling in Wain Sa village was at first arranged from January 27 to 31, but it was extended to February 2 and moved to the remote Wan13 miles village since then, reported a Nam Kham resident.

He continued “We heard that as one Shan website was reporting about this gambling in Wain Sa, the Musae authorities then were informed about it. And they ordered Nam Kham police to stop and arrest the men who involved the gambling at once. But all the gamblers escaped before police got there by message which sent by police who close to them. When police reached there, nothing was awaiting them.”

There were scores of gamblers in Wain Sa gambling with some brought millions of money to the games. Most had a big loss and even had to mortgage their cars or motorbikes to bet again.Lao Wu led Myoma militia group escorted Wain Sa gambling while Kyaw Myint (Chinese Muslim) militia group took the security of Wan 13 miles, said a villager of Wan Kaung Hto Lin.

He added “Wan 13 miles village, Wan Sa Lu and Wan Awm are located in the remote area along the plateau that far away than Wain sa from Nam Kham. It is on the shot -cut path to Nam Fat Ka sub –township. Kyaw Myint himself led his men guarded the games. He vouched the gamblers that there would no police to dare arresting them. Thus, there are many gamblers joining the games.”

Also the source confirmed of 6.5 million Kyats in funding of Musae and Nam Kham authorities by Kyaw Myint to get gambling permission

Websites

The history of Bangkok: summary of political and cultural events from the age of establishment to the present By Abha Bhamorbutr 1987

Les Distractions de Bangkok La Loterie Royale J.-G. de Poutrol 1906

De quoi veut-on que parle un fermier de jeux, sinon des résultats de son entreprise ? Notre hôte, comme ces bons bourgeois, le dos au feu, le ventre à table, gémissant sur les malheurs des temps, pose pour la pauvreté.

Tout d'abord, à l'entendre, il n'est pas riche, il frise le dénuement. C'est ainsi qu'ii raconte négligemment que sa maison particulière, qui n'est pas celle des jeux, où nous nous trouvons, ne lui acoûté que 80 lattyrs, c'est-à-dire 200.000 francs. Il possède, en outre, 400 hectares de bonnes rizières au Siam; à Canton, un millier de petites maisons ou boutiques qu'il loue à la petite semaine. Comme l'usure nulle part n'est bien portée sans philanthropie, il nous raconte qu'il a fait construire dans son pays natal une chaussée qui demande deux jours, à bonne allure, pour être parcourue de part en part par un piéton.

Enfin, cette année, il a acheté la ferme des loteries royales 650.000 ticaux, c'est-à-dire près d'un million de francs.

Il faut qu'il s'y retrouve, les temps sont durs et, à l'en croire, il a bien peur d'y être du sien. Le pauvre homme !

La loterie se tire non sur des numéros, ni sur des couleurs, pas même sur des bêtes, dont ce jeu des trente-six bêtes porte le nom aussi injurieux, que caractéristique, mais sur des lettres. Beaucoup plus riche que le nôtre l'alphabet Siamois compte trente-six caractères différents.

Au lieu de choisir un numéro on prend une des trente-six lettres de l'alphabet et c'est l'une de ces trente-six bêtes de lettres qui fait le bonheur des gagnants.

De nombreux camelots les promènent en ville et chacun en achète pour la somme qui lui convient depuis un cent qui est souvent tout ce qu'il possède (valeur de 2 centimes et demi) jusqu'à des milliers de francs.

Préalablement, pendant que la musique et les jeux font rage, le tirage se prépare.

Dans une salle, où l'on a porté les registres à souches des marchands de billets, des employés habiles établissent le montant des sommes engagées sur chaque lettre.

C'est une opération curieuse. Elle se fait sous les yeux du public, dans la grande salle protégée par des grilles dont j'ai déjà parlé. Des Chinois, sortes de croupiers, sont assis par terre, formant un cercle autour de lampes américaines, d'écritoires et de crachoirs. On sait que tout Chinois qui se respecte doit chiquer le bétel. Ils ont tous à la main leur légendaire machine à boules à compter, sorte de règle à calcul.

La rapidité avec laquelle ils opèrent tient du prodige. Il n'est pas d'européens capables de rivaliser avec eux sur ce point.

Au fur et à mesure que chaque comptable a achevé sa besogne, il renouvelle sa chique à bétel, allume une cigarette, croise les bras et attend impassible que les autres aient terminé leur besogne.

A l'extérieur, le public s'écrase littéralement contre les grilles. Notre présence, dans la salle, excite sa curiosité. Nous sommes, pour le fermier, un numéro imprévu d'attraction et nous avons la sensation d'être pour le public, non les bêtes sur lesquelles on parie, mais les bêtes curieuses que l'on regarde.

Ces regards sont éloquents et disent bien des choses. On n'y lit ni la sympathie, ni l'affection pour l'étranger.

Il est vrai que la conduite d'un certain nombre de nos nationaux n'est pas toujours de nature à inspirer ni l'estime ni le respect.

Toutefois ce qui domine en ce moment dans ces regards c'est la fièvre du jeu, l'avidité du gain. Tout altruisme a été laissé à la maison et chacun s'attend à gagner l'argent du prochain en dépit des grandes mortifications religieuses de la veille, mortifications destinées à exalter l'esprit de sacrifice. Est-ce seulement à Bangkok que se voient semblables contradictions et de tels accomodements de conscience ?

Le fermier s'excuse galamment de nous quitter et s'en va supputer, avec ses courtiers, les comptes de chaque lettre, car c'est à lui qu'il appartient, de choisir celle qui va gagner.

Il est évident que son intérêt est de prendre celle sur laquelle il y a le moins de mise. Mais il y a un inconnu. Les enjeux de un ticau et au-dessus peuvent rester secrets, le preneur ayant le droit de cacheter sa souscription. Il suffit qu'un de ces derniers ait mis mille ticaux sur la lettre choisie par le fermier, pour que celui-ci soit tenu de lui verser vingt-six fois sa mise et les souscriptions secrètes de 100 à 500 ticaux ne sont pas rares.

Le conciliabule est court. Un petit sac à la main, le fermier sort de son cabinet. La foule pousse un cri formidable. Il se dirige vers un cadre vide, suspendu, en pleine lumière, à un mètre du sol.

Il défait lentement le sac, comme s'il accomplissait un acte rituel, en tire une planchette dorée sur laquelle est peinte la lettre gagnante et la place dans son cadre.

Cette apparition est saluée par de formidables tha! tha ! tha ! Et l'assemblée se livre aussitôt aux manifestations délirantes les plus diverses.

Les uns, les yeux hagards, le visage défait, les dents serrées, les mains crispées s'en vont droit devant eux bousculant tous ceux qu'ils rencontrent sur leur passage.

Les autres se mettent à courir en rond, comme des fous, tenant la tète entre la mains.

Un certain nombre affectent l'impassibilité, le détachement où se montrent d'une jovialité outrée.

En réalité, à la contraction des muscles de la face, à la mobilité du regard, on comprend que tous sont très émus aussi bien les perdants que les gagnants.

En ce qui me concerne, j'ai pris, par politesse, un billet de deux ticaux et j'apprends avec un étonnement mêlé de satisfaction qu'il me rapporte 58 ticaux, c'est-à-dire 80 francs.

On paie rapidement les heureux gagnants. La foule se disperse; 90 p. 100 se retirent décavés, l'esprit en désarroi.

Ils sont venus avec l'espérance, ils s'en vont avec la déception. Ce qui ne les empêchera pas d'édifier à nouveau, pierre à pierre un nouvel idéal, au fur et à mesure que se reconstituera leur petit pécule.

Pendant ce temps la musique joue l'hymne royal et nous remontons dans notre voiture pour regagner notre bungalow, à 8 kilomètres d'ici, sous une pluie battante, la pluie de la saison.

หวย หวย ก. ข.		Lottery, Lottery abc
พรหมชาติ	pʰrom má cʰâat เล่ม	name of for fortune-teller book, name of a treatise in astrology
หวย	ˈhǔay	a gambling game in which players bet on letters or numbers.
ก	ˈkɔɔ	middle consonant, pronounced k initially and finally.
ข	ˈkʰɔ̌ɔ	high consonant, pronounced kʰ initially and k finally.
ไพ่	ˈpʰây	playing cards
ต่อแต้ม	tɔ̀ɔ tɛ̂ɛm	dominoes, card game; playing card; gambling card
ไพ่ตอง	pʰây ˈtɔɔŋ	a Thai card game/the cards used in playing the game [suits]
คั่ว	khuaaF	to get three-of-a-kind in the Thai card game ไพ่ตอง
ตอง	dtaawngM	a trick of three cards in a card game called ไพ่ตอง
ไพ่ผ่อง	phaiF phaawngL	[name of] a Thai card game [bright cards]
อีแก่	eeM gaaeL	[name of a certain] card game
ถั่ว	ˈtʰùa	gambling game
โป	ˈpoo	a kind of gambling game.

Thailand / หวย ก. ข.

Vocabulary

Thai-English Dictionary

Description du Royaume Thai ou Siam: comprenant la topographie, histoire naturelle, moeurs et coutumes, legislation, commerce, industrie, langue, littérature, religion, annales des Thai et précis historique de la mission : avec cartes et gravures By Jean-Baptiste Pallegoix (1854)

The kingdom of the yellow robe By Ernest Young (1907)