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.

Lumawig, the Supreme Being

The Igorot has personified the forces of nature.  The personification has become a single person, and to-day this person is one god, Lu-ma’-wig.  Over all, and eternal, so far as the Igorot understands, is Lu-ma’-wig —­ Lu-ma’-wig, who had a part in the beginning of all things; who came as a man to help the survivors and perpetuators of Bontoc; who later came as a man to teach the people whom he had befriended, and who still lives to care for them.  Lu-ma’-wig is the greatest of spirits, dwelling above in chayya, the sky.  All prayers for fruitage and increase —­ of men, of animals, and of crops —­ all prayers for deliverance from the fierce forces of the physical world are made to him; and once each month the pa’-tay ceremony, entreating Lu-ma’-wig for fruitage and health, is performed for the pueblo group by an hereditary class of men called “pa’-tay —­ a priesthood in process of development.  Throughout the Bontoc culture area Lu-ma’-wig, otherwise known but less frequently spoken of as Fu’-ni and Kam-bun’-yan, is the supreme being.  Scheerer says the Benguet Igorot call their “god” Ka-bu-ni’-an —­ the same road as Kam-bun’-yan.