i8 PAGAN TRIBES OF BORNEO chap. 



the Ibans or the Australian blacks, until another turn of 

 Fortune's wheel, perhaps the birth of some overmastering 

 personality or a revival of national or tribal vigour, gives it 

 a new period of life and power. 



We still regard as highly plausible the view 

 suggested in this passage. We would add to what 

 we have written only a few words in explanation of 

 what may seem to be a difficulty in the way of this 

 view. It was mentioned above that the Kayans 

 recognise a god of war, Toh Bulu. This fact may 

 seem incompatible with the view that the idea of 

 Laki Tenangan has been reached by exalting the 

 god of war above his fellow-departmental deities ; 

 but it is not, we think, a fatal objection. For Toh 

 Bulu seems to be a god of but small account with 

 the Kayans ; his name figures but little in their 

 rites ; and the name itself indicates his subordinate 

 position ; for toh is, as we have seen, the generic 

 name for spirits of minor importance, and bulu is 

 the Kay an word for feather ; Toh Bulu, literally 

 translated, is then the feather -spirit or spirit of 

 the feathers. It seems possible, therefore, that 

 Toh Bulu was nothing more than the spirit con- 

 cerned with the hornbill's feathers, which are the 

 emblems or badges of acknowledged prowess in 

 battle ; and that with the exaltation of the original 

 god of war above his fellows, this minor spirit 

 concerned in warfare has acquired a larger sphere 

 and importance. 



With the Kenyahs similar processes, we suggest, 

 have led to the exaltation of Bali Penyalong, the 

 original god of war, into the position of the Supreme 

 Being, and of Bali Flaki, his special messenger, 

 into the position, or almost into the position, of the 

 god of war. This view derives, we think, con- 

 siderable support from the fact that the Kenyahs 

 recognise no special god of war ; and in view of 

 their tendency to create deities to preside over 



