The earliest Laos legal document (and the earliest sociological evidence about the existence of the Lao people) is known as "the laws of Khun Borom" (also spelled "Khun Bulom"), still preserved in manuscript form.
This set of memoriter laws is written in a type of indigenous blank verse, and reflects the state of proto-Lao society as early as the 9th century, possibly prior to their adoption of Theravada Buddhism, and prior to (or coeval with) their southward migration into the territory now comprising modern Laos (from North-Western Vietnam).
While some Lao people regard Borom/Bulom as a subject of myth only, Western scholars regard him as an historical figure, albeit there is very little factually known about him aside from the fact of his bare existence and the description of a very primitive kingdom in his laws.
In general terms, these ancient laws describe an agrarian society in which life revolves around subsistence agriculture with domesticated water-buffaloes (the gayal). The strict punishments set down for stealing or killing a neighbor's elephant reflect that these were (evidently) an expensive and important possession of the time.
The official History of Laos as introduced in government textbooks, is conventionally traced to the establishment of the kingdom of Lan Xang by Fa Ngum in 1353. This is a relatively conservative date to begin the history of the nation, providing a contrast to the course taken by Thai historiography (which reaches back implausibly far into proto-history). By the 14th century, when this "official history" begins, the speakers of early Lao-related languages had probably developed a reasonable base of population among the prior inhabitants of (what is now) Laos over the prior century or two.
The earlier inhabitation of the land by peoples such as the Mon kingdom of Dvaravati and Proto-Khmer peoples was given a great deal of emphasis in the histories of Laos written during the French colonial period. However, post-colonial historiography has instead sought to represent all peoples of Laos as equally "indigenous", relating the early history in terms of a complex interaction with the (admittedly more ancient) Cambodian kingdoms to the south, and praising the Proto-Khmer as Lao nationalists for their heroism and modern struggles against the French and Americans (see, e.g., the Ong Keo Rebellion starting circa 1902).
Both French colonial history and post-colonial (Communist) history sought to reverse the obvious racism of earlier, popular accounts that when the Lao migrated into the country, they simply conquered and enslaved the native inhabitants (viz., primarily Proto-Khmer people, described in such a context with the derogatory term "Kha-That"). This traditional view has almost no factual basis, but remains a commonly heard pseudo-history, and a special concern for teachers to address (or redress) in the classroom. Vatthana Pholsena provides a survey of the historiography on this point in Post-War Laos, 2006, Silkworm Books.
It is generally assumed that, as late as the 16th century, King Photisarath helped establish Theravada Buddhism as the predominant religion of the country. However, this aspect of official history may now have to change given recent archaeological discoveries in Cambodia and Vietnam, showing intact Pali inscriptions as early as the 9th century. (See: JPTS, Vol. XXIII, 1997: Peter Skilling, "New Paali Inscriptions from Southeast Asia")
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