It does not appear that the Hinayanist influence which became predominant in Camboja extended to Champa. That influence came from Siam and before it had time to traverse Camboja, Champa was already in the grip of the Annamites, whose religion with the rest of their civilization came from China rather than India. Chinese culture and writing spread to the Cambojan frontier and after the decay of Champa, Camboja marks the permanent limit within which an Indian alphabet and a form of Buddhism not derived through China have maintained themselves.

A large number of the Chams were converted to Mohammedanism but the time and circumstances of the event are unknown. When Friar Gabriel visited the country at the end of the sixteenth century a form of Hinduism seems to have been still prevalent[367]. It would be of interest to know how the change of religion was effected, for history repeats itself and it is likely that the Moslims arrived in Champa by the route followed centuries before by the Hindu invaders.

There are still about 130,000 Chams in the south of Annam and Camboja. In the latter country they are all Mohammedans. In Annam some traces of Hinduism remain, such as mantras in broken Sanskrit and hereditary priests called Baśaih. Both religions have become unusually corrupt but are interesting as showing how beliefs which are radically distinct become distorted and combined in Eastern Asia[368].

FOOTNOTES:

[329] Also spelt Campâ and Tchampa. It seems safer to use Ch for C in names which though of Indian origin are used outside India. The final a though strictly speaking long is usually written without an accent. The following are the principal works which I have consulted about Champa.

(a) G. Maspéro, Le Royaume de Champa. Published in T'oung Pao, 1910-1912. Cited as Maspéro.

(b) A. Bergaigne, "Inscriptions Sanskrites de Champa" in Notices et Extraits des Manuscrits de la Bibliothèque Nationale, tome XXVII. 1re partie. 2e fascicule, 1893, pp. 181-292. Cited as Corpus, II.

(c) H. Parmentier, Inventaire descriptif des Monuments Ćams de l'Annam. 1899.

(d) L. Finot, "La Religion des Chams," B.E.F.E.O, 1901, and Notes d'Epigraphie. "Les Inscriptions de Mi-son," ib. 1904. Numerous other papers by this author, Durand, Parmentier and others in the same periodical can be consulted with advantage.

(e) Id., Notes d'Epigraphie Indo-Chinoise, 1916.