Every student of Southeast Asian culture is bound to become aware of a kind of empty chapter that is nevertheless pregnant with meaning and substance. This is the story of the Mons, perhaps not so much a historic nation or a geographical notion, but an entire "civilization." This is how Emmanuel Guillon characterizes them and rightly so.
Guillon, a French scholar who spent four years as professor of French in Yangon, developed a special interest in the Mons and he has become an authority on the subject. Apart from this voluminous (over 350 pages) monograph, he has written a few dozen scholarly papers, dedicated to things Burmese and Mon and Buddhist.
Ten years after the first edition, he was fortunate enough to have an equally respected scholar translate and edit his work in English, under the publications program of the Siam Society of Bangkok. It is doubtful whether any other scholar could have combined the dedication, knowledge, talent and exhausting scrutiny of terms in Mon, Burmese, Thai, Chinese, French and English as does James V. Di Crocco, a longtime resident in Thailand and former editor of the Siam Society's Journal.
Guillon splits his effort into two basic parts: In the first, he tries to identify Mon culture by examining the issues of language, an ethnic group, script, myths, beliefs and rituals, and whether this forgotten group of people were a vector of civilization.
In the second, he traces their long history, which is intermingled with the history of Myanmar, Laos, Thailand, Cambodia and the Malay Peninsula. It is a history of the entire area where the Mons lived, ". . . from what is now Bangladesh on the west to Cambodia on the east, and from Northern Laos to the Isthmus of Kra."
Guillon's text is not an easy read. The manuscript is only part of what this meticulous scholar has assembled. Reading him, we feel that there is much more to the story; we can only hope that he will keep his promise to continue in future works. Guillon seems equally at ease when he explains phonetics, art styles, archaeological finds, epigraphy and so many other disciplines. What I find most praiseworthy is his willingness -- and ability -- to move from inscriptions to chronicles and other testimonies, back and forth, to corroborate his opinions -- and intuitions -- about the spectacular ups and downs of a gifted people whose destiny compelled them to live in the shadow of stronger ethnic groups.
The reader might want more detailed maps, since the only one provided cannot illustrate the movements of so many people over so many centuries. (In contrast, tables such as that depicting the period of Mon occupation are excellent). Also one might want further elaboration on the particularities of Mon Vinaya, which are only alluded to. More importantly, I'd welcome a concluding chapter that crystallizes the author's main ideas on the Mons.
There should be praise for the excellent photos and the 47-page bibliography, which is a mini-academic achievement of its own. Moreover, the index is not only comprehensive, but designed to cover any need of the reader. The translation flows as if it were the original text.
The Siam Society deserves praise for maintaining its tradition of bringing out excellent, erudite works on the region. Although changing times call for a diversification of activities, this particular one has to be maintained and encouraged for the benefit of scholars, as well as all learned readers.
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