The Kenyah-Kayan migration was that of a people of a slightly higher grade of culture. They were agriculturalists, but the social organisation was firmer and they were probably superior in physique. If they introduced iron weapons, this would give them an enormous advantage. These immigrant agricultural artisans, directed by powerful chiefs, had no difficulty in taking possession of the most desirable land. From an opposite point of the compass in early times came another agricultural people who strangely enough have strong individualistic tendencies, the usually peaceable habits of tillers of the soil having been complicated by a lust for heads and other warlike propensities. But the Iban do not appear to have gained much against the Kenyah and Kayan. Conquest implies a strong leader, obedience to authority and concerted action. The Iban appear to be formidable only when led and organised by Europeans. The Malay was of a yet higher social type. His political organisation was well established, and he had the advantage of religious enthusiasm, for Islam has no small share in the expansion of the Malay. He is a trader, and still more an exploiter, having a sporting element in his character not altogether compatible with steady trade. Then appeared on the scene the Anglo-Saxon overlord. The quality of firmness combined with justice made itself felt. At times the lower social types hurled themselves, but in vain, against the instrument that had been forged and tempered in a similar turmoil of Iberian, Celt, Angle and Viking in Northern Europe. Now they acknowledge that safety of life and property and almost complete liberty are fully worth the very small price that they have to pay for them[524]. The cult of omen animals, most frequently birds, is indigenous to Borneo. These are possessed with the spirit of certain invisible beings above, and bear their names, and are invoked to secure good crops, freedom from accident, victory in war, profit in exchange, skill in discourse and cleverness in all native craft. The Iban have a belief in _Ngarong_ or spirit-helpers, somewhat resembling that of the _Manitu_ of North America. The _Ngarong_ is the spirit of a dead relative who visits a dreamer, who afterwards searches for the outward and visible sign of his spiritual protector, and finds it in some form, perhaps a natural object, or some one animal, henceforth held in special respect[525].