What we feed increase, so that there will be celebrations of ceremonies again. Cause our chickens also to live to be for keeping us alive. Make what we plant also to live; beans to live; camotes to live; to be for keeping us alive. Make what we plant, also, pineapples and coffee, to have much fruit, so that we may have it to sell, that we may have something with which to buy blankets.
The hogs were then killed, and after the meat was cooked the same prayer was repeated. After the people had eaten, they began to dance and sing again and continued to do so throughout the night; but only a small number of those who were present during the day remained. The majority went home, taking with them part of the meat which had been left.
The second and third days were similar to the first; but fewer people attended, and fewer hogs were killed.
The mambunong stated that, if after a person has celebrated the mandit, a stone should become detached from the hillside and roll down near his house, or if there should be a slide near, it would be necessary for him to kill another hog, and have the mambunong pray the following prayer:
Sīka ay napolug ay bato nay ay okaamka, ut bomaknangak ut adakna bitbitbitug. Mataguak abū ta maobananak.
You, the falling stone, I am giving you this so that you will make me rich and will not make me poor. Cause me to live also until my hair is white.
While this ceremony corresponds in general to the Nabaloi pachit, the song and prayer are entirely different. In the pachit the prayer is addressed principally to the souls of dead relatives, while in the mandit the hero deities are addressed. The prayer and song resemble more closely those for the Nabaloi bindayan than those for the pachit. It is not improbable that when the bindayan or its equivalent became obsolete among the Kibungan Kankanay, a part of it was incorporated in other rituals.
The corresponding Lepanto Kankanay ceremony is variously designated as the bayas, bagnas, and daaus. The corresponding Ifugao ceremony is called bumayah.