Shortly after the drama school was established in midl934, Wichit began to produce popular versions ot classical works such as Kaki the story of a high-born, adulterous woman written by Cidophraya Phrakhlang (Hon) in the early nineteenth century, for his studen troupe to perform." During 1935 e productions were also serialized for radio, most probably the first time dramatic works were put on the air in Siam,78 Towards the end of the year, following the transfer o palace personnel, Wichit had the Royal Company of Actresses take over from the student company in staging these classically styled works, and in early 1936 they performed his new adaptation of th epic romance Khun Chang Khun Phaen, both at the Department of Fine Arts theatre and in serial form on the radio,79 At the same time, Wichit began to write a series of popular historical musical dramas for the student-based national troupe to perform. These works were based on the Western-derived lakhon rong (operetta) form which incorporated simple everyday dialogue, dance and traditional Thai-style songs. o To this he added the recently developed Thai- Western hybrid form of music known as Thai sakon and included special sound and lighting effects. Such innovations may be seen as an attempt on Wichit's part to make his work popular with a public whose tastes were being strongly influenced by the many Hollywood musical romances that were shown in Siam during this time.a2 It is quite possible that following the lukewarm reception given to his first political play, the contemporary Luk rathathamanun, Wichit had come to the view that historical drama was more eminently suited to promoting the abstract nationalist ideas of unity, loyalty, independence and sacrifice to the conflicting groups within society. This harkening back to the past reflected developments in European nationalism where, from the late eighteenth century, artists were drawn to the "archaeological drama" of recreated images of ancient Rome and Sparta, or medieval France, England and Germany, and to their political messages of "moral historicism" the portrayal of examples of public virtue from the past in order to inspire emulation by present generations, In these "golden ages", among idealized heroes and sages, they could recreate a vivid panorama of life which could suggest the nation's antiquity and continuity, its noble heritage and the drama of its ancient glory and regeneration. While the various political groups in Siam had no consensus with