Throughout the greater part of the Tinguian territory, nothing further of importance takes place for about two years, providing the child progresses normally, but should it be ailing, a medium will be summoned to conduct the Ibal ceremony. [68] For this a pig or rooster is prepared for sacrifice, but before it is killed, the medium squats before it and, stroking its side with oiled fingers, she chants the following diam.

“Those who live in the same town go to raid, to take heads.  After they arrive, those who live in the same town, ’We go and dance with the heads,’ said the people, who live in the same town, ’because they make a celebration, those who went to kill.’  ’When the sun goes down, you come to join us,’ said the mother and baby (to her husband who goes to the celebration).  After that the sun truly went down; she went truly to join her husband; after that they were not (there), the mother and the baby (i.e., when the father arrived where they had agreed to meet, the mother and child were not there).

“He saw their hats lying on the ground.  He looked down; the mother and the baby were in (the ground), which ground swallowed them.  ’Why (are) the mother and the baby in the ground?  How can I get them?’ When he raises the mother and the baby, they go (back) into the ground.  After that Kaboniyan above, looking down (said), ’What can you do?  The spirits of Ibal in Daem are the cause of their trouble.  It is better that you go to the home of your parents-in-law, and you go and prepare the things needed in Ibal,’ said Kaboniyan.

“They went truly and prepared; after that they brought (the things) to the gate.  After that the mother and child came out of the ground.  ’After this when there is a happening like this, of which you Ipogau are in danger, you do like this (i. e., make the Ibal ceremony); and I alone, Kaboniyan am the one you summon,’ said Kaboniyan.

“After that they got well because they came up, the mother and the baby.”

When the chant is finished, the animal is slaughtered, and food is prepared both for guests and spirits.  Following the instructions of Kaboniyan, the latter is placed at the entrance to the village; after which it is possible that this powerful spirit will visit the gathering in the person of the medium, and give further instructions for the care of the infant.

In the village of Lakub the writer witnessed a variation of this ceremony which, it is said, is also followed in case the pregnancy is not progressing favorably.  A piece of banana stalk, wrought into the form of a child, and wearing a bark head-band, was placed on the mat beside the medium.  She, acting for a spirit, seized the miniature shield and bow and arrow which hung above the baby, and attempted to shoot the figure.  Immediately two old women came to the rescue of the image, and after a sharp tussel compelled the spirit to desist.  They then secured the weapons, and in their turn tried to shoot the figure,