214 SEA DYAK RELIGION. 
in form, is not unhke the passage in the Dyak invocation. It be- 
gins, ‘‘ Maka sagala raja-raja dan dewa-dewa dan indra-indra.” 
‘“Jewata”’ is evidently “dewata” from “dewa;’’ and “ Iudra- 
indra,”’ might easily, with those unfamiliar with the term, have 
become ‘“‘Ini-Inda.” That the terms are an accretion and not an 
original possession, I conclude for two reasons. First, the Dyaks 
seem to know nothing about them. Pulang Gana, with whom in 
the invocation they are associated, is all their own. They have a 
theory of what he is, and why invoked; but of the others they can 
tell little beyond the fact that their names have been handed down 
to them. Sometimes they say they are merely titles of Pulang 
Gana, and this is strengthened by the fact that the whole passage of 
the ‘‘Sampi” is addressed to one individual. Sometimes, however, 
they hesitatingly represent them as having a separate personality. 
In the second place, they are clearly subordinate to Pulang Gana, 
and indeed wherever they occur, they are, I believe, always named 
after what I may call the recognised deities. Dyaks have always 
> 
an inclination to incorporate new titles with their ancient forms. 
In the invocation in question, Pulang Gana is also addressed as 
Sultan, Pangiran, Jegedong, Temenggong, which can have no ob- 
ject beyond that of magnifying him whom they wish to propitiate. 
The same tendency can be observed at the present time when 
Christian terms and ideas are brought to bear upon them. In 
heathen rites they will now shove the name ALLAN Taana to fill 
up a niche of a pantheon, or to complete a lne or make up a 
rhyme. 
But this theory of mere adoption hardly suits the word “Petara,”’ 
which is such an essential term of their language and belief, that 
the borrowing of it from others would argue an amount of external 
influences approaching to absorption. And of this there seems no 
sufficient evidences forthcoming. 
The question however is a wide one, and depends, for its solution, 
upon many data of various kinds, some of which must be very 
hypothetical, since we have no historical basis to work upon; and 
yet no less a question than the origin and history of the race is 
involved. But the discussion of this question is not the object of 
the present paper, which aims at the less ambitious task of con- 
