Seeing all this, Tokong remarked, “The frog was certainly right, and in future we must bring back the heads.”
Suppose the members of a community of Kenyahs are intending to move into a new house and do not wish to take all the old skulls with them, it is necessary to devise some means for keeping the fact of their proposed removal from the knowledge of the skulls, for otherwise, should the skulls find out that they had been deserted, they would avenge themselves on the people of the house by causing many to go mad, and various other calamities would also ensue.
The skulls are deceived in the following manner. After the new site has been selected, and favourable omens obtained, but before any actual work has been commenced, a small hut is built close to the old house; this is well roofed, but only partly walled with leaves; a fireplace is made on the ground with large pebbles, and if necessary a new board or framework is suspended above it for the reception of the skulls. A fire is lit and the place made what they consider snug. The skulls that are to be left behind are then taken down by some very old man and with great care are hung up in the new hut. A pig or chicken is killed, and the usual ceremony (as described above) is performed.
The skulls are left in the hut, and each day a fire is lit beneath them, and apparently they are very comfortable and pleased with their new home; but at times suspicious skulls are heard to “kriak kriak,” and they may even throw themselves down on to the floor. If this should happen the skulls are taken back again, for the people dare not run the risk of displeasing them; but if nothing takes place the people know that the skulls are quite contented with their lot.
A good deal of trouble is taken by the people to prevent the skulls from knowing anything that is going on, and no mention is made before them of a new house being built.
When the new house is completed, the skulls that remained in the old house are removed to the new one with great ceremony. Before they are actually moved, the headman touches them and speaks to Balli Pengalong, the Supreme Being, and to Balli Urip, who gives men long life, and likewise he brings in by name most of the other gods; they fear to leave them out lest the slighted gods should be annoyed and retaliate on the inhabitants of the house. Then fowls are killed and their blood sprinkled in the usual manner.
The men go into the new house by the front entrance, but the basket containing the skulls is hauled up outside the house, and then pulled in through the open space in front of the verandah; it may not be carried up the steps and through the main entrance. The siap (charms) are brought in afterwards.
On the morning of the day when the people enter the new house a fire is built up beneath the skulls that are left behind of wood that smoulders for a long time, and the people skulk away from the hut as if afraid.
After about three days the fire burns out, and the skulls begin to talk and grumble to one another. “Where are the people?” “How is it that no fire has been put here?” “It’s fearfully cold.” The roof then chimes in, “Oh, they are probably away at the farms; most likely they will be here in a day or two.”