SPIRITUAL EXISTENCES 19 



each of the great departments of nature and of 

 human activity, the absence from their system of a 

 special god of war requires some special explana- 

 tion such as we have offered above. 



The Klemantan gods are more numerous and 

 more vaguely conceived, and the whole system 

 seems more confused than that of the Kayans or 

 Kenyahs. It is probable that the Klemantan tribes 

 have borrowed freely from these more powerful 

 neighbours. Many of them are very skilful in 

 wood-carving, and it is probably largely owing to 

 this circumstance that they make a larger number 

 of images in human form. Some of these are kept 

 in the house, while others stand before the house 

 like those before the Kayan houses. The former 

 are generally more highly regarded, and it is before 

 them that their rites are generally performed. It 

 seems not improbable that these stand for the gods 

 proper to these people, and those outside the house 

 for the borrowed gods. 



The supernatural beliefs and cults of the Sea 

 Dayaks differ so widely from those described above 

 that we think it best to bring together in one 

 place (vol. ii., p. 85) what we have to say about 

 them. 



The Lesser Spirits of Ill-Defined Nature 



In the second of the three classes of spiritual beings 

 distinguished above (vol. ii., p. 4) we put the souls 

 of men and of some of the animals. Some account 

 of beliefs connected with these will be given in the 

 following two chapters. We conclude this chapter 

 by describing the spirits of the third class, spirits or 

 intelligent powers vaguely conceived, of minor im- 

 portance, but imperfectly individualised and not 

 regularly envisaged in any visible forms or embodied 

 in any material objects. The generic Kayan name 



