Both before and during his travels, he is not allowed to touch a honey-tree, nor must he remain in the vicinity of one. As soon, however, as his father has removed the restriction of vegetable food, a father, uncle, or yagoo brother-inlaw will one day find a honey-tree when the boy is with them. Telling the boy to approach, one of the men rubs his breast or mouth with the bees’ wax, and gives him permission to find honey for himself. He may not eat flesh food until the last of the blood has caked, dried and fallen from his body, and he has been anointed with fat.

During all this period the boy must never speak to, or be touched by, women and children. Only the most necessary words may be spoken between him and his yagoo. To talk or laugh at this period would mean death to the boy’s mother. His father’s uncle or his-yagoo can impose or break silence. Jamung-ungur approaches its final stage in the first sub-incision, an operation performed while the boy is lying on the backs of his brothers-inlaw.

At the next degree, two yagoos obtain opossum fur string and, twisting two strands of this, each ties up an arm of the young man. They make two or three rounds, then carry it underneath the arm, over the opposite shoulder, and diagonally across the back, fastening it in the waist-belt. Each yagoo attends to his own string only, and the young man sits with folded arms. Sometimes the string is wound so tightly that he rolls over and over in an agony of strained muscles, but he must make no sound. After a day or so the string is replaced by lesser, lighter bonds, and the man becomes jallooroo, or kambil. He may now wear the forehead-band and feather plumes, face-markings or red and white ochre, and the belt and tassel on festive occasions. He may also swing the bull-roarer at walla-wallong time, and contribute his share of the blood in the making of jamung-ungur.

A few moons, and his yagoo obtains a pearl shell  fathers and uncles, to be covered with yamminga markings, crude or symbolic drawings of birds and animals that are his totems and the totemic fathers of the race. This is prepared in readiness for the “honey-eating” degree, in which the man is again incised in the same manner as before. The pearl shell is attached to his belt in front, with the tassel worn over it. A little later, his father and uncle command him to bring to them the fat of two species of sting-ray and the blowfish, a quest which may occupy him for days or weeks. He puts a little charcoal on chest and face at this time, and when the fat is obtained, is anointed with it, lying on a bark bed that his mother has made, near to his uncle and father’s own ground. The next day the bark bed is moved to a spot between the married men’s and the bachelors’ camps. The chignon has been removed, and his long hair streams over his shoulders. A long time elapses before he can dispense with this bark bed, as the sacred fat and ochre on his back must not touch the earth.

The man is now boongana-honey-eating. A new name is given to him by father or guardian. It may be a change of name with some yagoo, but it is not a secret name. In the morning, he goes to the bachelors’ camp, and taking his boomerang, throws it some distance. His yagoo, uncle or father, reclaims it for him. He throws it again, and this time he himself must bring it back. This act apparently ends the general services of the yagoo. Henceforth he stands alone. At this stage, he adds to his ornaments and insignia necklaces fashioned of pieces of pearl shell and of kangaroo teeth, the pendant of each it the back of his neck.