In this hole he puts a few Dheal leaves—Dheal is the tree sacred to the dead; on top of the leaves he puts the gooweera, then more leaves this done, he goes away. The next day he comes back with his hand he hits the earth beside the buried stick, out jumps the gooweera, his enemy is dead. He takes the stick, which may be used many times, and goes on his way satisfied. Should he only wish to inflict a lingering illness on his enemy, he refrains from burying the gooweera, and in this case it is possible to save the afflicted person.
For instance, should any one suspect the man with the gooweera of having caused the illness, knowing of some grudge he had against the sick person, the one who suspects will probably intercede for mercy. The man may deny that he knows anything about it. He may, on the other hand, confess that he is the agent. If the intercessions prevail, he produces the gooweera, rubs it all over with iguana fat, and gives the intercessor what fat is left to rub over the sick person, who, on that being done, gradually regains his normal condition after having probably been reduced to a living skeleton from an indescribable wasting sickness, which I suspect we spell funk.
The best way to make a gooweera effective is to tie on the end of it some hair from the victim's head—a lock of hair being, in this country of upside-downs, a hate token instead of one of love.
When the lock of hair method is chosen as a means of happy dispatch, the process is carried out by a professional.
The hair is taken to the Boogahroo—a bag of hair and gooweeras—which is kept by one or two powerful wirreenuns in a certain Minggah. The wirreenun on receiving the hair asks to whom it belongs. Should it belong to one of a tribe he is favourably disposed towards, he takes the gooweera or hair, puts it in the bag, but never sings the 'death song' over it, nor does he warm it.
Should he, however, be indifferent, or ill-disposed towards the individual or his tribe, he completes the process by going through the form already given, or
