It is remarkable that Mohammedanism remained almost unknown to Camboja, Siam and Burma. The tide of Moslim invasion swept across the Malay Peninsula southwards. Its effect was strongest in Sumatra and Java, feebler on the coasts of Borneo and the Philippines. From the islands it reached Champa, where it had some success, but Siam and Camboja lay on one side of its main route, and also showed no sympathy for it. King Rama Thuppdey Chan[320] who reigned in Camboja from 1642-1659 became a Mohammedan and surrounded himself with Malays and Javanese. But he alienated the affections of his subjects and was deposed by the intervention of Annam. After this we hear no more of Mohammedanism. An unusual incident, which must be counted among the few cases in which Buddhism has encouraged violence, is recorded in the year 1730, when a Laotian who claimed to be inspired, collected a band of fanatics and proceeded to massacre in the name of Buddha all the Annamites resident in Camboja. This seems to show that Buddhism was regarded as the religion of the country and could be used as a national cry against strangers.
As already mentioned Brahmanism still survives in the court ceremonial though this by no means prevents the king from being a devout Buddhist. The priests are known as Bakus. They wear a top-knot and the sacred thread after the Indian fashion, and enjoy certain privileges. Within the precincts of the palace at Phnom Penh is a modest building where they still guard the sword of Indra. About two inches of the blade are shown to visitors, but except at certain festivals it is never taken out of its sheath.
The official programme of the coronation of King Sisowath (April 23-28, 1906), published in French and Cambojan, gives a curious account of the ceremonies performed, which were mainly Brahmanic, although prayers were recited by the Bonzes and offerings made to Buddha. Four special Brahmanic shrines were erected and the essential part of the rite consisted in a lustral bath, in which the Bakus poured water over the king. Invocations were addressed to beings described as "Anges qui êtes au paradis des six séjours célestes, qui habitez auprès d'Indra, de Brahmâ et de l'archange Sahabodey," to the spirits of mountains, valleys and rivers and to the spirits who guard the palace. When the king has been duly bathed the programme prescribes that "le Directeur des Bakous remettra la couronne â M. le Gouverneur Général qui la portera sur la tête de Sa Majesté au nom du Gouvernement de la République Française." Equally curious is the "Programme des fêtes royales à l'occasion de la crémation de S.M. Norodom" (January 2-16, 1906). The lengthy ceremonial consisted of a strange mixture of prayers, sermons, pageants and amusements. The definitely religious exercises were Buddhist and the amusements which accompanied them, though according to our notions curiously out of place, clearly correspond to the funeral games of antiquity. Thus we read not only of "offrande d'un repas aux urnes royales" but of "illuminations générales ... lancement de ballons ... luttes et assauts de boxe et de l'escrime ... danses et soirée de gala.... Après la crémation, Sa Majesté distribuera des billets de tombola."