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In view of the lengthy descriptions of tattooing from many other regions in Southeast Asia, it is odd that the Chao Phraya basin receives but little attention. The custom is usually not mentioned, or is given a passing reference as one rather old-fashioned habit to which modern observers need pay little regard. Accounts of central Thai tattooing which cover more than a single paragraph are rare. Moreover, this is in marked contrast to the extensive local literature on closely related subjects such as magical diagrams, protective spells, amulets and astrology.

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THIS paper constitutes an attempt to reconcile—at least for one region of Southeast Asia: central Thailand—one of the discrepancies in analyses of contemporary Theravada Buddhism. The model proposed below—which is the outcome of comparing some of the relevant literature with my own field data—encompasses two distinct sections of society, each holding a different attitude towards Buddhism. The interaction between different interpretations of religion may well be one of the major factors n i the process of religious change in Thailand. Furthermore, this model may be of use for other Theravada Buddhist countries.Literature on the SubjectA survey of the literature on the practice of religion in Theravāda Buddhist countries reveals what may be a unique situation in the study of religions. Many authors state unequivocally that Theravāda Buddhists adhere to more than one religious tradition. Apart from “otherworldly” Buddhism, these Southeast Asian peoples adhere to other strands of religion, generally classed under rubrics such as “non-Buddhist beliefs,” “folk religion,” “animism,” or “supernaturalism.” Yet, though virtually all authors recognize this situation, there is no consensus in their views on how the different subsystems are interrelated.

Monks and Magic, first published in 1975 and now released in its fourth revised edition, has justifiably proved to be a book of enduring interest for the study of religion in Thailand. Although primarily based on research conducted nearly a half century ago, Terwiel's ethnographic study of religious ceremonies in the central Thai village of Wat Sanchao retains much of relevance for understanding contemporary religious practices. Perhaps the main reason for this is that the central question the book addresses-the nature of the relationship between Buddhism and magic-is as pertinent today as it was when Monks and Magic was first published. As numerous scholars have noted in recent years, far from fading away under the forces of modernity as most twentieth century theories of religion predicted, magical practices (leaving aside difficulties in defining precisely what this means) are thriving in contemporary Thailand. Moreover, not only has interest in spirit mediumship, horoscopes, and other "non-Buddhist" religious forms remained as strong as ever, what might be called Buddhist magic continues to be widespread. The Thai religious scene is replete with numerous "magic monks" (keji ajan) with reputations for everything from healing to providing winning lottery numbers. The trade in amulets and other sacred objects made by, or in the image of, famous monks is booming. Interest in protective tattoos, often administered by monks, is high. Clearly many Thai Buddhists continue to see the Buddhist sangha more as a source of sacred power than the source of ethical teachings and moral guidance. Thus for these reasons, the question of how to understand the interface between institutional Buddhism and the range of "magical" beliefs and practices remains an important question for scholars of religion in Thailand (e.g. Jackson 1999; Kitiarsa 2005; McDaniel 2011). In the context of this ongoing interest, it is therefore timely that Monks and Magic has been republished. The subtitle of this edition promises to "revisit" the classic study, so it is worth asking what is new in the book. For the most part the changes from previous editions are minor. Terwiel has revised the language, added