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In olden days it used to be the custom for the clanspeople to place offerings of food on the flat table-stones for the shades of the departed ancestors, and this is sometimes the case still; but now it is more frequently the custom to make these offerings in the iing-seng, or clan puja-house.
If the three watchers are satisfied that there is no commotion within the tomb, then all is well, and they return and report the result to the clanspeople. This ceremony is called tanding, or the fire test. Next morning the woman who is the head of the iing-seng, or puja-house, distributes to all those who have taken part in these sacrifices the hinder portions of the sacrificial animals.
A lucky day having been thus ascertained, the bones and ashes are brought to the iing seng, or clan puja-house, the bones of males and females being kept in separate bundles wrapped in white cloth, two women of the clan reverently carrying them in their arms, bidding the bundles of hones to their breasts. One female carries the bones of the males and the other those of the females.
Then a bamboo is fixed to the centre one of the three upright stones, to which is attached the lower jaw-bone of one of the cattle sacrificed in the puja-house; this is called u masi mawlynti. A special ceremony called ka-lyngka-pongrei is then performed for those of the clan who have died childless. We now come to the actual ceremony of placing the bones in the tomb of the clan.
On arrival at the clan puja-house, the bones of the males are laid on one bed and those of the females on another, the beds being bedecked with rich hangings. A pig, a cock, and a bull are then sacrificed, and portions of the above are offered to the spirits of the deceased.
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