Generally the next thing they do is to move faster and faster, till they rush round the _Pagar Api_ as hard as they can, still singing their incantation. One of their number suddenly falls to the floor and remains motionless. The others sit down round him. The motionless _manang_ is covered over with a blanket, and all wait while his spirit is supposed to hurry away to the other world to find the wandering soul and bring it back. Presently he revives, and looks vacantly round like a man just waking out of sleep. Then he raises his right hand, clenched as if holding something. That hand contains the soul, and he proceeds to the patient and solemnly returns it to the body of the sick man through the crown of his head, muttering at the same time more words of incantation. This “catching of the soul” (_nangkap samengat_) is the great end to which all that has preceded leads up. One function remains to complete the cure. A live fowl must be waved over the patient, and as he does so, the leader sings a special invocation of great length. The animal is afterwards killed as an offering to the spirits, and eaten by the _manangs_. I have given a general account of all _Pelian_ or _manang_ performances. There are different kinds of ceremonies, according to the advice of the _manang_ or the fee the patient is prepared to pay. In the following list are the names of the principal _Pelian_. If a patient fail to recover after one kind of ceremony, the _manangs_ often recommend another and more expensive one. 1. _Betepas_ (“sweeping”): At the time of the birth of each individual, a plant is supposed to grow up in the other world. If this plant continues to grow well, then the man enjoys good and robust health; if it droops, the man’s health suffers. When a man, therefore, has bad dreams or feels slightly unwell for a few days, his plant in Hades is said to be in a bad condition, and the _manang_ is called to weed and sweep around it, and by doing so improve the condition of the plant, and consequently the health of the man. This is the first and cheapest function of the _manang_. In this he does not “catch the soul,” as is done in the other ceremonies. All he does is to mutter some incantation and wave a fowl over the person. 2. _Berenchah_ (“making an assault”): The door between the private room and the public veranda is thrown open, and the _manangs_ march backwards and forwards between room and veranda. Each _manang_ carries two swords, one in each hand, and he beats these against each other, and they rush at the patient as if to attack him. This is supposed to be making an assault against the evil spirits and scattering them on all sides. 3. _Berua_ (“swinging”): A swing is hung up outside the door of the sick person’s room. The _manang_ sits in this swing, with the double object of catching the man’s soul, if it leave his body, and also of frightening any evil spirit that may come near to hurt the man.