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not until the reign of H.M. King Rama VI (Maha-vajiravudh, 1910-1925) that the Prince Patriarch Vajiraṇāna replaced the oral examination system with standardized written examinations, during the time when Luang Phaw Wat Paknam was a Pali student at Wat Phra Chetupon. Thenceforth, the emphasis on expansion of Pali meaning from the root meaning (mūlakaccāyana), in the Burmese style, was replaced by the memorization of the concise Pali grammar written by Prince Vajiraṇāna himself. The increasing number of graduates from the new educational system allowed the influence of the Sangha hierarchy instituted by the 1902 Sangha Law to spread throughout the kingdom until every monastery was connected by lines of government to the Council of Elders. Honorific and administrative titles started to proliferate in the monastic order. Such honours might seem alien to the way of life as an ascetic — however, it was nearly impossible to be a pillar of Buddhism without rank because monastic rank and seniority meant the power to act and effect change. On the lower rungs of the monastic hierarchy titles such as ‘Phra Kru’ denoted influence in local monastic government. On the higher levels the titles were bestowed by the king himself and any monk receiving such titles effectively gained the ability to enlarge his influence beyond his own small temple, reaching out to affect society at large and ultimately the state of Buddhism in the nation. Monastic titles meant much more than fame for any particular monk, although sometimes misunderstandings occurred. 13