rwise
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.

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 th