This is the constitutional memory of Lanna: how the muang governed itself, written down. The catalogue files all 134 witnesses cleanly as Law, and the titles name a tradition with a clear two-layer structure.
At its foundation sits the dhammasattha (Lanna Thammasat) — the Mon-Burmese root-of-law treatise that gives the northern codes their frame: Thammasat luang, Thammasat lae calit papeni, Thammasat lacasat (the dhammasattha paired with the rājasattha, the king's law). On top of it rests the Mangraisat — the code attributed to King Mangrai, founder of the Lanna kingdom, which recurs here under every spelling: Kotmai phanya manglai, Manglaisat, Nangsue manglai, the Tamnan phanya manglai. And running through both is a recurring ideological figure — the two wheels, āṇācakra and dhammacakra, royal authority and religious law "made equal" (anacak lae thammacak tiam kan). Law in Lanna was never purely secular: its very titles insist that the king's wheel and the dhamma's wheel turn together.
A nice conceptual key sits in the recurring Lokawinai / Wohan lokawinai — "worldly vinaya": law understood as the layperson's discipline, the secular counterpart to the monastic code. And at the edges the corpus shades into recorded custom proper — Kotmai lae phapeni (law and tradition, prapheni) — which is why it is customary law.
Its physical profile is fully canonical: 93% palm-leaf, an all-but-total 99% Tham Lanna, entirely Pali-and-Lan Na. The dated witnesses run from the late 18th to the late 20th century, clustering in the 19th. But the striking pattern is geographic — see below.