250 VlLr.AVERDK. 



thenij tliey only kill the hog, which is eaten by some of the oldest and 

 most experienced in the rites which they have practiced, because, 

 they .say, those who go to heaven get no good from the spirits of the 

 animals which their relatives eat, but, on the other iiaiid, the animals 

 which the assassins kill and eat in the great feasts wliich they celebrate, 

 when the brave are crowned, serve for the spirits of those whom tliey 

 have decapitated. They say that the Ifugaos die twice, understanding by 

 one of the times their falling sick. They affirm also that the spii-its do 

 not go immediately to tlieir final destinations, but that they remain for 

 a longer or shortei' time near by, leaping from rock to rock, and from 

 tree to tree, maintaining themselves on the remnants which they can 

 obtain by entering the houses at night. The object of remaining in this 

 way is to see if they can take with them the spirits of their relatives, in 

 order that husband and wife may live together, and that children may 

 live with tlieir parents. In consequence, they believe also that sickness 

 consists in the departure of the spirit of the sick man from the body, 

 attracted or violently carried away by the spirit of the deceased relative; 

 wherefore, when they become' somewhat seriously sick they call the charm- 

 liealer that he may make the spirit return and give health to the body. 

 These charm-healers, who are a pack of frauds and deceivers, cure in tlie 

 following manner : Hardly has the healer entered the house of the sick 

 person when they give him a fowl, which he kills in the name and honor 

 of the old woman and wife of Kadungayan. He obser\es the state of the 

 gall immediately, and after having looked very intently at the sick man, 

 states his diagnosis in the following terms, or others somewhat similar: 

 "The spirit of this sick person is in such or such a place, having gone 

 to visit the spirit of his grandfather, wife, son, father, etc. In order to 

 bring it about that it may return, there is need of so many hogs and a 

 carahao or two, because in that way the soul will decide to return with 

 great pleasure." The family then diligently prepares what has been 

 indicated, procuring it by some means if they do not have it at hand. 

 When the animals indicated have been killed, or while thej' are killing 

 them, the healer calls the spirit with the point of a lance, in order that 

 it may come down by the lance to the sick person. He invites it to come 

 down, saying that there are so many hogs prepared, so many carabaos, 

 and so much vino; sometimes he seizes a gansa and produces upon it a 

 tremendous noise. I do not know why it does not break the head of the 

 sick man. At other times he announces that lie sees the spirit in such 

 and such a place; that now it is coming down; that it now has left the 

 spirit of its grandmother, and that now the sick man will get well. 

 More, since the sick man dies or is cured according to the will of God, 

 he often remains as sick as he was before, or becomes sicker; his friends 

 then call the healer again, or summon some other healer with a greater 

 reputation, if there is one, and the same performance is repeated. The 

 healer says: "The soul of this person has gone away again; such and 



