ants traded with the inhabitants of the Peninsula and that
a very remote intercourse existed between these and Hindostan, and
although there is no substantial proof, no analogies of language,
customs or creed upon which to base such a conjecture, neither, as yet,
has anything been proved to the contrary whilst many primeval
superstitions prevalent amongst the Sakais are still to be found in
other tribes living in proximity with believers in Buddha and Brahma.

Another legend, sustained by the Kurumbus themselves, would make one
suppose that the Sakais belong to that people, once grand, but now
broken up and dispersed. In fact, even at the present time, there are
many popular songs amongst the Malays in which the Kurumbus and Sakais
are mixed up together.

Dr. Short, in his ethnological studies of India, describes certain
characteristics and habits of the Kurumbus, inhabiting the forest, which
perfectly coincide with those to be met with amongst the Sakais.

I refer to those regarding physiognomy, structure, and stature, the
primitive mode of cultivating corn, the choice of food, and the
improvidence shown in eating, with the consequence that deficiency
follows upon excess.

Naturally these points of similarity are no proof that the two peoples
are of the same origin but they give to the question a certain
argumentative value.

What seems to me sure is that the Sakais have nothing in common with the
Malays or with the various other races that surround them. This may
perhaps be owing to the contact the latter have with each other, the
result being a modification of customs, traditions and purity of blood.
I find, however, many traits which connect them with the Mongolian and
Caucasian races (Indians and Semitics) and there is much in them which
resembles other peoples living in Indo-China and India.

It must be understood, though, that I speak only of the Sakais of the
hills and not those of the plains who have in a great measure lost the
characteristics which should distinguish them through their mixing with
Kampongs, Malays and Chinese Ghedes.

But let us now leave aside all the vague suppositions that for several
reasons I have felt bound to mention (not the least of which being
perhaps the need we all feel of investigating our neighbour's past), and
let us rather examine the Sakai as he is in the 20th century.

* * * * *

Evidently he has not perceived the passing away of ninet