(Vor. IX, 1920.] Indo-China and Malaya. 07 
rice to consult the omens. If the child falls ill, the name of 
the Moi and Cham child, like that of a Malay, is changed as 
unlucky. Moi children’s hair is kept short except for a long 
wisp. ‘Their games (p. 73) bear a close resemblance to Malay 
children’s games. For the social system. The description * 
a Moi village as an ‘ anarchical republic with a nominal chief ’ 
the formation of leagues of several villages with obligation on 
their members to intermarry ; the communistic basis of their 
proprietary system with the exception of individual ownership 
of weapons, clothes and so on—all these find parallels among 
the Malay races, and remind one of the social system of Negeri 
Sembilan in the ‘Peninsula. Debt- slavery is common 
Mois use traps and snares of types similar to those used 
by Malays. ‘The Moi hunter, like the Malay, uses sympathetic 
magic to secure his game: he will prick himself with his 
arrow or imitate the contortions of a dying animal (p. 100). He 
may not oo the flesh of hare or deer for fear of becoming 
timorous ; a boar hunt if he eats fat and oil, the animal 
will slip Pr his nets; when he hunts elephants, his 
women may not cut hair or nails ot the elephants will break 
through the stakes of the palissade ; and elephant-hunters 
must use a special language. It isa ‘horrible catastrophe to 
meet with certain Ghouls, whose method of progression, like 
that of the Malay hantu bungkus, is a rolling motion like that 
of a barrel. The genii of iron-mines are propitiated with 
religious rites. Like her Malay sister, the Moi woman lets her 
hair hang loose when she is sowing rice and clothes herself 
lightly at harvest. Illicit love brings a bad harvest on the 
sexual and proprietary. The word ‘ Tiger’ may not be uttered : 
a euphemism takes its place. Flint stones are venerated and 
trees (p. 129). Hair, nail-parings and so on are used by sorcer- 
ers to cast a spell on their owner. Leaves of plants of the 
genus Zingiberaceae are used in love-philters, to catch girls 
and wild beasts. A Moi follows the footsteps of his enemy 
and sticks a bamboo in oe tracks to cause disease. The 
ritual of a Moi sorceress exorcising sickness (p. 154) corres- 
ponds closely with that ae the Malay b&rhantu ceremony. 
Divination by means of an egg is practised to discover a thief ; 
and the ordeals of water and of boiling resin are in force. 
Like the Dyaks, the Mois highly prize old earthenware 
jars. They reckon time by cutting notches on the internode 
‘of a bamboo, a practice from which it is surmised the Malay 
word for-10 sa puloh=sa buloh is derived. Captain Baudesson 
notes a close kinship between their art and that of ine abo- 
es of the Malay ula. 
we second es ae bobk on the Chams is slextet, 
but fortunately we have a fairly large literature on this people 
ef 130,000 souls. Formerly rulers of Champa, the Chams be- 
long to the Malayo-Polynesian race. Islam is their religion, 
