A ritual to call someone's soul back from the sun.
It is traditionally believed that one of perhaps two of a person's souls wanders during sleep when the person dreams. The wandering soul may be taken to the sun by the soul of a dead relative who died violently, bināgung, and lives with mana'hāut spirits, spirits of celestial bodies, including Umalgaw, One who shines, i.e. the sun. This ritual is performed to bring the soul back; otherwise the person will become thin and eventually die. The ritual begins at sunrise, nengēmel, before the intensity of the sun's rays makes it difficult to see the wandering soul. A reliquary used for defense rituals, hāpag, is required. Stock and leaves of a ti plant, dongla, tied together with a Job's tears plant, ata''uy, is placed beside it. Prayers to various spirits are begun. One ritualist, mumbā'i, holds a barricade spike, hūga, from the reliquary and prays to the reliquary, ta'ta'2, seeking permission to continue the ritual, as described under hagawhaw 1. If permission is granted prayers are completed. One person, man or woman, not necessarily a ritualist, who is expert in seeing souls, takes the ti plant and a drinking bowl of rice beer and stands beside a mortar, luhung, with two ritualists holding a blanket open horizontally in front of him or her. The expert then holds up the ti plant, faces the sun, waving the plant back and forth as though clearing the air to the sun and calling on the spirits Ambūlan, Moon, and Umalgaw, One who shines, to open the skyworld so he or she can see inside. When the wandering soul is seen on the rim of the sun, it is called to come and perch on the ti plant. When it does, it is quickly shaken into the blanket which is turned over the head of the person with the wandering soul, who is now sitting on the mortar. The one calling the soul then asks that the skyworld be closed. The ritualists go inside the house and sacrifice two chickens. If the bile is good, inyammānay bugwāna, the one whose soul has wandered is blessed, along with other members of the family, and enemies are cursed, duhong. The chickens are then cooked and eaten with rice. If the bile is bad, linawānay bugwāna, the ritualists immediately cook and eat the chickens with rice and go home. They then return at night for the attup sub-ritual, described under hagawhaw 1.