To keep the evil spirits, who bear the sickness, out of the town, a cord of bamboo or rattan is stretched around the whole settlement, while at the gate a high fence is erected.  Through the uprights of this fence are stuck bamboo spikes with the sharpened ends facing outward, so as to catch or pierce the intruders (Plate XXVIII); while in the saloko and along the gateway are placed leaves, roots, and other offerings acceptable to the friendly spirits.  Similar cords and leaves are also strung around the entrances to the houses.

The cord and gateway form an adequate protection, and no human being or spirit will violate this taboo.  Should a human do so, the least penalty would be a tax sufficient to pay all the expense of the ceremony; but should the sickness afterwards invade the town, it is quite possible that more serious punishment might be exacted by the families of the victims.

When all is prepared, the men and boys arm themselves, and with shouts and hostile demonstrations drive the sickness toward the town whence it is thought to come. [142] Returning to the center of the village, the people dance tadek, and the mediums may summon several spirits.  Next, the pigs are killed, and their livers are examined for a sign.  Should the omens be unfavorable, one or more fowls will be sacrificed, until it seems certain that the help of the spirits is assured, after which the flesh is cooked and eaten.  Then a small covered raft (taltalabong) is constructed, and a portion of the food is placed inside.  Late in the afternoon, this is carried through the village, while one or more drummers keep up a din to frighten evil spirits away.  Just as the sun is sinking, the raft is carried to the river, and is set afloat, in order that any interested spirits, who may have been prevented from attending the ceremony, may still receive their share of the offering.  In Likuan a different explanation is offered for the taltalabong.  Here they say that the offerings are placed on the raft, so as to induce any hostile spirits who may be near to enter, and then they are carried out and away from the town.

The blood of the slaughtered animals has been saved, and upon their return from the river the people dip leaves into it, and attach these near to the doors of their dwellings.  For at least one day following, no work is done, and all visitors are barred.  During this time the people only converse in low tones, and take special precautions against even animals making a noise.  The beaks of roosters are tied, or they are placed in small baskets, so that they cannot stand up to crow.

In Lakub a new house or protection is placed above the guardian stones, and offerings are made to them at the time of the Sagobay, while in Likuan the participants wear neck and ankle bands of bamboo as a further protection from the sickness.

Ngorong-or.—­Lumaba and the Tinguian villages of Ilokos Sur hold this ceremony, whenever a person is seriously ill with stomach trouble.  As the rite does not extend far into the Tinguian belt, but is found in the Igorot villages farther south, it seems likely that it is an importation from that region.