Among the primitive peoples of the East Asiatic peninsula the seasons of the agricultural year are very much employed; in comparison with them the moon-month plays no important part. Moreover Indian and Islamite influences have penetrated deeply: the calendar in use arises from these. The facts are well illustrated by a notice from the Malay Peninsula. There are three ways of reckoning the months, (1) the Arabian, 29 and 30 days alternately, (2) the Persian, 30 days, and (3) that of Rum, 31 days; the first is the common method. Some few, with greater accuracy, calculate their year at 354 days 8 hours, intercalating every 3 years 24 hours, or one day, to make up the deficiency, and 33 days for the difference between the solar and the lunar years. But the majority of the lower classes estimate their year by the fruit seasons and by their crops of rice only. Many, however, obstinately adhere to the lunar month and plant their paddy at the annual return of the lunar month[783]. The Guru of Sumatra know a division of the year into twelve months of 30 days each; the months, with the exception of the last two, are denoted by numbers[784]. They are therefore calendar months, not moon-months, and are a foreign acquisition. Among the Kayan the month, or, as they say, the moon, plays a greater part than the year: of the latter hardly anyone knows properly how many moons it contains. Commonly they reckon 1 to 2 moons for the sowing, five for the time which the rice needs to ripen, 2 to 3 for the harvest, and three up to the next sowing. The different months have no special names among the Bahau[785]. The time-reckoning of Sumatra, Java, and Bali shews a prevailing foreign (Indian or Islamite) influence. It is to be noted that among many peoples the first ten months are numbered, while the last two have names. In Bali these two names are Sanskrit words[786].