timbers of the old house, together with all their personal property.

The Kenyahs form a less homogeneous and clearly defined tribe than
the Kayans; yet in the main their social organisation is very similar
to that of the Kayans, although, as regards physical characters and
language as well as some customs, they present closer affinities with
other peoples than with the Kayans, especially with the Klemantans. The
Kenyah tribe also comprises a number of named branches, though these
are less clearly defined than the sub-tribes of the Kayan people. Each
branch is generally named after the river on the banks of which its
villages are situated, or were situated at some comparatively recent
time of which the memory is preserved. In many cases a single village
adopts the name of some tributary stream near the mouth of which it
is situated, and the people speak of themselves by this name. Thus it
seems clear that the named branches of the Kenyah tribe are nothing
more than local groups formed in the course of the periodical
migrations, and named after the localities they have occupied.[39]

The foregoing description of the relations of a Kayan chief to
his people applies in the main to the Kenyah chief. But among the
Kenyahs the position of the chief is one of greater authority and
consideration than among the Kayans. The people voluntarily work for
their chief both in his private and public capacities, obeying his
commands cheerfully, and accepting his decisions with more deference
than is accorded by the Kayans. The chief in return shows himself
more generous and paternal towards his people, interesting himself
more intimately in their individual affairs. Hence the Kenyah chief
stands out more prominently as leader and representative of his people,
and the cohesion of the whole community is stronger. The chief owes his
great influence over his people in large measure to his training, for,