and about a dozen times she well feigned vomiting, and each time she spat out a large amount of saliva.  At no time could purposeful exhalations be detected, and no explanation of her feigned vomiting could be gained.  It is not improbable that when she bent over the foot she was supposed to be inhaling or swallowing the anito which she later sought to cast from her.  In half an hour she succeeded in “removing” the offender, but the foot was “sick” for four days longer, or until the deep-seated bruise discharged through a scalpel opening.  The woman unquestionably succeeded in relieving the boy’s mind.

When a person is ill at his home he sends for an in-sup-ak’, who receives for a professional visit two manojos of palay, or two-fifths of a laborer’s daily wage.  In-sup-ak’ are not appointed or otherwise created by the people, as are most of the public servants.  They are notified in a dream that they are to be in-sup-ak’.

As compared with the medicine man of some primitive peoples the in-sup-ak’ is a beneficial force to the sick.  The methods are all quiet and gentle; there is none of the hubbub or noise found in the Indian lodge —­ the body is not exhausted, the mind distracted, or the nerves racked.  In a positive way the sufferer’s mind receives comfort and relief when the anito is “removed,” and in most cases probably temporary, often permanent, physical relief results from the stroking and rubbing.

The man or woman of each household acts as mediator between any sick member of the family and the offending anito.  There are several of these household ceremonials performed to benefit the afflicted.

If one was taken ill or was injured at any particular place in the mountains near the pueblo, the one in charge of the ceremony goes to that place with a live chicken in a basket, a small amount of basi (a native fermented drink), and usually a little rice, and, pointing with a stick in various directions, says the Wa-chao’-wad or Ay’-ug si a-fi’-ik ceremony —­ the ceremony of calling the soul.  It is as follows: 

“A-li-ka’ ab a-fi’-ik Ba-long’-long en-ta-ko’ is 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-en-ta-ko is a’-fong ta-ko’ tay la-ting’ is’-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.