“A-li-ka′ ab a-fi′-ĭk Ba-long′-long en-ta-ko′ ĭs a′-fong sang′-fu.” The translation is: “Come, soul of Ba-long′-long; come with us to the house to feast.” The belief is that the person’s spirit is being enticed and drawn away by an anito. If it is not called back shortly, it will depart permanently.
The following ceremony, called “ka-taol′,” is said near the river, as the other is in the mountains:
“A-li-ka′ ta-ĕn-ta-ko ĭs a′-fong ta-ko′ tay la-tĭng′ ĭs′-na.” Freely translated this is: “Come, come with us into the house, because it is cold here.”
A common sight in the Igorot pueblo or in the trails leading out is a man or woman, more frequently the latter, carrying the small chicken basket, the tube of basi, and the short stick, going to the river or the mountains to perform this ceremony for the sick.
After either of these ceremonies the person returns to the dwelling, kills, cooks, and, with other members of the family, eats the chicken.
For those very ill and apparently about to die there is another ceremony, called “a′-fat,” and it never fails in its object, they affirm—the afflicted always recovers. Property equal to a full year’s wages is taken outside the pueblo to the spot where the affliction was received, if it is known, and the departing soul is invited to return in exchange for the articles displayed. They take a large hog which is killed where the ceremony is performed; they take also a large blue-figured blanket—the finest blanket that comes to the pueblo—a battle-ax and spear, a large pot of “preserved” meat, the much-prized woman’s bustle-like girdle, and, last, a live chicken. When the hog is killed the person in charge of the ceremony says: “Come back, soul of the afflicted, in trade for these things.”
All then return to the sick person’s dwelling, taking with them the possessions just offered to the soul. At the house they cook the hog, and all eat of it; as those who assisted in the ceremony go to their own dwellings they carry each a dish of the cooked pork.
The next day, since the afflicted person does not die, they have another ceremony, called “mang-mang,” in the house of the sick. A chicken is killed, and the following ceremonial is spoken from the center of the house:
“The sick person is now well. May the food become abundant; may the chickens, pigs, and rice fruit heads be large. Bring the battle-ax to guard the door. Bring the winnowing tray to serve the food; and bring the wisp of palay straw to sweep away the many words spoken near us.”
For certain sick persons no ceremony is given for recovery. They are those who are stricken with death, and the Igorot claims to know a fatal affliction when it comes.