By D G E Hall (auth.)
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Threats to human safeguard aren't consistently as cataclysmic as a warfare or usual catastrophe. usually they're as sophisticated as a slow-rising tide, whose calamitous nature is still unknown until it breaks out as a mammoth flood.
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Extra info for A History of South-East Asia
176-84. TO THE BEGINNING OF THE SIXTEENTH CENTURY PT. I South-East Asia before the Christian era. But so imaginative an interpretation looks like a flight of nationalistic fancy rather than sober historical thinking; for if one thing is certain it is that Indian culture was not brought to South-East Asia by waves of immigrants. 1 Indigenous South-East Asian writings dealing with this early period can provide little help: those extant are recent recensions, none of which is more than two hundred years old.
1 Bosch's conclusion therefore is that it was at the royal residence that the new culture was to be found with its blending of Indonesian and Hindu elements. It was, he explains, reminiscent of such things as the learned manuscript, the code of law, the cell of the recluse and the monastery; it belonged to the sphere of religion, and its practitioners were, like the scribes and scholastics of mediaeval Europe, 'clerks '. 2 So far this discussion has centred almost entirely upon Brahmanism. Buddhism, however, played a very important part; indeed, Credes seems to suggest that it blazed the trail and appeared in South-East Asia before Brahmanism.
Farther north there was a route from Tavoy over the Three Pagodas Pass and thence by the Kanburi river to the valley of the Menam. Two ancient sites, P'ong Tuk and P'ra Pathom, lie on this route. Further still to the north lay a route to the Menam region by Moulmein and the Raheng pass. Later on these last two routes were used by the Burmese in their invasions of Siam, notably in the sixteenth and eighteenth centuries. More recently they were used by the Japanese to invade Burma during the Second World War.