Reuther Dictionary Specialist Edition This web page gives the full Diyari language dictionary compiled by Rev. J.G. Reuther and translated into English by Rev. P. Scherer, together with Editorial notes by Peter K. Austin and modern spellings for words, where they are known. For more details on the format of entries and how to use the Dictionary see the User Guide. --> User Guide (new tab) (c) 8 May 2025, Peter K. Austin Creative commons licence Attribution-NonCommercial-NoDerivatives 4.0 International --> CC BY-NC-ND 4.0 a-ai a'ayi no; never; far from it _{kulkani-jaura: a-ai, ninaia wata nandrau!
words spoken in defence: no, don't hit him!} _{dauadauani-jaura: a-ai, ninaia wata maniau!
prohibitive order: heavens no, don't take that along!} _{delkini-jaura: a-ai, ngato ninaia maniji
contradiction: far from [what you say], I am taking it
I shall not be prevented from taking it.} _{jirijiribani-jaura: a-ai, ninapara padakijiribau!
words of command: heaven forbid! you ARE taking him (e.g. your younger brother) along with you
you are not going to leave him behind!} _{Usage of the term:
jidni ngakangu jediji
you are lying to me

Answer:
a-ai. ngani morlalu jatai
no, I am telling the truth} This word is used in exactly the same manner by the following tribes: Wkng, Wkb, Kuj, Ngam, Tir, Jaur, [and] Jandr. Wkng: indicates the Wonkanguru, Wkb: the Wonkarabana, Kuj: the Kujani, Tir: the Tirari, Ngam: the Ngamani, Jandr: the Jandruwanta, Jaur: the Jauraworka, and Bill: the Billatapa tribe. bakana pakarna too; also; and also; not only... but also conjunction and adverb _{jundru paia ngamalkai, ja ngato bakana
you have a bird, and so have I} _{jidni wapanani, ngani bakana
if you go, I am going too} _{wata windri jundru, a-ai, bakana ngato buka ngantjai
not only you like bread, no, I like it too} Wkng also Kuj also Tir also Wkb also Jaur also Jandr also Bill also Wkng I also would like to go Kuj I also would like to go Tir I also would like to go Wkb I also would like to go Jaur I also would like to go Jandr I also would like to go Bill I also would like to go bakanata pakarna-tha too; also; and also; not only... but also conjunction and adverb this word is derived from bakana Cf. [2]. When bakana is used adverbially, the appended suffix -ta indicates certainty. It presupposes some definite knowledge, therefore acquires the meaning in German: '(and) really; (and) certainly; undeniably; undoubtedly'. Used adverbially, bakana states a general fact, bakanata on the other hand a specific fact. bakana jidni jedijai you, too, tell lies That is like all other folks. In this case it is not said that I must be aware of a particular lie. [However, in the case of] bakanata jidni jedijai you, too, are lying the suffix -ta indicates that I know of a particular lie on the part of the person that I am accusing. Thus, if in a sermon I say: bakana jura jedikantji, I am speaking in accordance with a general biblical principle: 'all men are liars', for the quoted statement, taken to its logical conclusion, means: '(consequently) you also are liars'. If, on the other hand, I attach to bakana the indicated suffix -ta, the sentence means: 'all men are liars; you also therefore are indisputable liars, [for] I know of lies in the case of every one of you'. If in the ordinary run of life one native man accuses another of a wicked deed or word by using -ta, the plaintiff must be able to prove where and when he saw or heard it. If he cannot do this, he is considered a liar and slanderer, and can thereby occasion [serious] strife. The suffix -ta has equal validity, whether applied in a good or a bad sense. bakanamata pakarna-matha report; admission; confession; disclosure e.g. to reveal a secret sin or misdeed. conjunction and adverb this word, too, is derived from bakana, to which the suffix -mata has been added. Whilst bakanata may be described as a dikanijaura, the word bakanamata may be regarded as a ngokanijaura, meaning 'to add to the group; to place on a par with others', e.g. Mt. 26,69: "You also were with Jesus, the Galilean." In Diari [one says]: jura jedikantji you are liars Reply: jidni bakanamata you also, along with us That is, you as an individual are also placed on the level of the multitude. among other tribes bakanamata is represented by the following [terms]. Wkng also Kuj also Ngam also Tir also Jaur also Jandr also Bill also Wkb also banbana panpa-rna to stand still; to pause; to stop; to cease; to go no further _{ninkida nau banbana warai
here he stopped
i.e. he did not continue on.} _{With reference to the circulation of blood:
matja kumari banbai
[flow of] blood has already ceased} _{With reference to water:
matja ngapa banbai
water is already stationary
i.e. has ceased to flow.} _{With reference to the star of the wise men from the East:
pungani miri ditji waka banbana wonti
the star stood still above the house (in Bethlehem)} _{With reference to a track:
ninkida paltu banbai
here the track terminates, comes to an end} _{With reference to a sandhill:
dako kajirani banbai
the sandhill finishes up in the creek} Diari here he came to a halt Wkng here he came to a halt Kuj here he came to a halt Ngam here he came to a halt Tir here he came to a halt Wkb here he came to a halt Jaur here he came to a halt Jandr here he came to a halt Bill here he came to a halt banbingana panpa-inga-rna to pull up; to pause for a moment; to stop for a while and then continue on this word is derived from banbana. Whilst banbana does not exactly indicate whether there is a continuation after a stop-over, etc., banbingana does indicate that the stop-over lasts for only a short while and that a continuation follows. ngaiani paltuni terti banbingana warai we stopped, made a break, had a spell mid-way along the track 'and then went on' is the unexpressed [thought] contained in the first part of the statement. the wise men of the East stopped over (banbingana) in Jerusalem, and then continued on their way. This word is used particularly when a man on a journey halts for a while, and has a rest, etc. banbingana wirina panpa-inga-rna wirri-rna to halt or make a short stop-over while passing by With the addition of a second verb, wirina to pass by, banbingana assumes the force of (becomes) a participial adverb Pantula Kaparamarani banbingana wirina ninkida wokarala the Lake Hope people made a short stop-over at Kopperamana, while passing that place on their way hither In German we would say: 'on their way hither the Lake Hope people made a stop-over at Kaparamara'. St. Paul, for example, on his [last] journey to Jerusalem, banbingana wirina tarried among the elders of the Ephesian congregation. [Acts 20]. baru paru yellow _{nauja karku baru
the ochre is yellow} _{nauja kintala njurdu baru
the dog has yellowish hair} _{nauja woma malka barubaru
the snake has yellow markings [or stripes]} _{markara nania moku baru ngamalkai
this markara (a type of fish, feminine) has yellowish bones} _{pungamoku baru ngankau!
paint the skeleton of the house yellow

a wooden framework, comprised of pieces of timber rammed into the ground and covered with various types of grass to constitute a hut. This painting of the house-frame with yellow ochre serves to indicate that women are forbidden to enter the hut. The objects of principal concern are such articles as women are not permitted to see.
the word baru is attributed to the two muramura
Marduwittiwulana. Both these muramura once killed some birds [with boomerangs], and extracted the fat from them. Because it was so yellow, they called it mani baru
yellow fat

One of the two muramura carried this yellow bird-fat on his head. Unfortuntely, however, it fell to the ground and was spilt. At the place where it fell the earth turned yellow. And [so] to this day yellow ochre, as is used for decoration at [ceremonial] dances, is still obtained from that area.} Wkng yellow Kuj yellow Ngam yellow Tir yellow Wkb yellow Jaur yellow Jandr yellow Bill yellow baru paru yellow nauja baru he yellow the yellow one Here nauja takes the place of the article. Also nauja baruta one who is painted with yellow ochre barunto paru-nthu with yellow the suffix -nto expresses the preposition 'with', (which does not exist independently), and governs the dative case. The following are examples. _{noanto
with one's lawful spouse} _{kananto
with the people} _{widlanto
with the woman} _{kupanto
with the child} _{barunto
with yellow ochre
in the case of nauja kana barunto
person with yellow ochre (in his dilly bag), a kind of external [independent and impersonal] relationship is implied.} barumara paru-maRa with yellow ochre the suffix -mara with, in contrast to -nto, denotes a relationship of intimate contact, association, or fellowship. _{noamara
with one's own marital partner; each of a married couple} _{kupamara
with one's own child} _{barumara
with yellow ochre} it is not without a reason that yellow ochre here bears some friendly affiliation or intimate association with a particular person. This arises from the fact that at certain religious ceremonies one group always wears only the one colour, or must always be painted with one and the same colour. Hence the substantive usage of the word, as indicated under 8B, for 'the yellow one' implies as much as 'the one who must always paint himself with yellow ochre'. He belongs, so to speak, to the yellow ochre region. bakuna paku-rna to dig; to dig for; to dig up _{ngaiani waru ngapa bakuna wonti
previously we used to dig for water

Reuther's "Brunnen" is not to be understood in the European sense of a 'well'.} _{ngaiani waru buka bakuna wonti
previously we used to dig up food
i.e. roots to eat.} _{to bore into the heart
tanali ngana ngara bakuna warai
they me heart dug up
verbally they attacked me for so long, that I lost my temper} _{ngara bakuterina
intransitive form. The two inserted syllables, -teri-, constitute an intransitive verb with reflexive meaning, as in:
nauja ngara bakuterila wapaia
he probes into his own heart
This can be said of a man who incurs trouble, pain or grief upon himself, or who lets his emotions (heart) get so stirred up that they incline to evil.} _{ngara bakumalina
to dig into one anothers' hearts; mutually to provoke, to torment each other, to aggravate one another
reciprocal verb.

tanali kaltindru ngara bakumalina warai
over [the matter of] a spear they dug up each other's hearts
they provoked, tormented, angered each other over a spear} _{bakuterina
intransitive form.
[Used] of the wind when it blows in ever increasing strength, as in:
watara bakuteriji
the wind is digging itself out
the wind is blowing harder and harder} origin of the word: bakuna. It was coined by Dimpiwalakana, the muramura. On one occasion, when he was without water, he dug a soakage, calling the act of digging bakuna. According to the opinion of others, this word originated with the two wives of the muramura Jelkabalubaluna who mutually incited each other (bakumalina) to get rid of their muramura husband. They even carried their murderous plan into effect. Wkng to dig Kuj to dig Ngam to dig Tir to dig Jaur to dig Jandr to dig Bill to dig Diari I have dug for water Wkng I have dug for water Kuj I have dug for water Ngam I have dug for water Tir I have dug for water Jaur I have dug for water Jandr I have dug for water Bill I have dug for water bakina paki-rna to break open; to open up of its own natural force or instinct; to burst open; to crack; to burst asunder Used in Diari of clouds, when they send forth rain in torrents, or when they disperse. Examples in Diari follow. _{tapa bakina warai
the sore has opened up; the wound has burst} _{nguramarali bakila wapaia
the rosy-fingered morning has dawned} _{nauja marda bakina warai
the stone has cracked
from the heat.} _{nauja turu bakina warai
the fire has burst into flame
from wood laid on the coals} _{minandru jidni nurujeli tiri bakina warai?
why did you immediately get cross? or why did you fly into such a quick rage?} _{karari tiwi bakina warai
today the flower opened up, (or) the bud burst} _{ngani tjuru bakina warai
I mind has opened up
I recall; now I remember} _{mangatandra ngakani bakina warai woldrali
my head has burst
I feel sick from the heat} the word bakina is attributable to the muramura Tirawuldruna 'Small Mouth', who taught a [ceremonial] song (prayer) for the mindiri ceremony, in which the word padlabakingibakingi occurs, etc. Cf. the Songs. Wkng burst Kuj burst Ngam burst Tir burst Wkb burst Jaur burst Jandr burst Bill burst Diari the flower (or bud) is bursting open Wkng the flower (or bud) is bursting open Kuj the flower (or bud) is bursting open Ngam the flower (or bud) is bursting open Tir the flower (or bud) is bursting open Wkb the flower (or bud) is bursting open Jaur the flower (or bud) is bursting open Jandr the flower (or bud) is bursting open bamana pama-rna positively to see; definitely to observe; to eat or take away the best first; to pick out the best; to choose the nicest this is a verb that confirms the certainty of a deed or action, and admits of no [mere] supposition. It is probably difficult to express it in German in one word. _{ngato bamana warai, nauja kutuni burinani
positively, with my own eyes, I saw him falling into the hole} _{ngato jidna bamana warai, jundru kurujeli maninani
I positively saw (observed) you stealing} bamamana tajina pama-ma-rna thayi-rna to take away and eat beforehand Here bamamana is a participial adverb. jundru kara bamamana tajina warai, ngangau windri ngalje parai since only some (a little) of it is still left, you probably took and ate the best (or most) of it beforehand bamamana manina pama-ma-rna mani-rna to fetch, to take away before the time nulia buka bamamana manina warai he came before time to collect the food Reuther uses the term "Brot" 'bread' for 'food' in general. bamamana kulkana pama-ma-rna kulka-rna to pick up [beforehand] and take away tanali paru bamamana kulkana warai they came to get our fish first from out of our lake, so as to spare their own, (namely) those in their own waters. bamaterina pama-tharri-rna to pick up for oneself the legend relates that, as the moon ascended from the earth into the sky, he discovered there a beautiful, rich and fertile country with lots of food. Since he was all on his own, he bamaterina, i.e. he picked out all the choicest food for himself. bamamalina pama-mali-rna to take away the best from one another e.g. bread, seed, grass, vegetables, etc. in accordance with the proverb: 'Everybody is his own neighbour', [i.e. every man for himself!]. bamamanietja pama-ma-rna-yitya hasty grabber, snatcher; greedy fellow, avaricious fellow There is a law, [which says]: wata bamamau! ngopera kalkau jela wapala don't take anything beforehand! For example, don't go out on your own immediately after a rain, in order to choose the best of this or that fruit), but wait until all go out together. Whoever transgressed this law, i.e. whoever was a bamamanietja, was murdered, more often strangled. At Wakatani, in the vicinity of Lake Hope, a man and his wife were once murdered and destroyed by fire. The point is, the transgressor could neither be honourably buried nor mourned. If anyone cast his [covetous] eyes on a beautiful maiden, it was said: nauja bamateriji he has picked out the best one for himself Diari to observe, pick out Wkng to observe, pick out Kuj to observe, pick out Ngam to observe, pick out Tir to observe, pick out Wkb to observe, pick out Jaur to observe, pick out Jandr to observe, pick out Bill to observe, pick out this word is derived from the mili 'servants' of the muramura Darana. These once smelt a lovely fruit. Those who were able to run the fastest followed the scent and ate of the ripest fruits, before the others arrived who couldn't run as fast as they. This act of eating ahead of the others Darana called bamana. baka paka type, species; style, manner; nature, habit of a person or thing _{with reference to the face:
kutjaia mudla baka pilki nganai
the devil has a different type of face} _{nauja milki baka pilki
his eyes are of a different kind, nature
they vary from that of ordinary eyes} _{nauja kana baka tiri
that man has a hostile manner (habit) about him} _{nauja tidna baka pilki
he has a different type of foot
i.e. a peculiar gait.} _{kanta baka pilki ngato kampana warai
I have collected an unusual type of grass or plant} bakapirna paka pirna amorous fool, [profligate, sensualist], one who is mad after men, respectively women Reuther: "Weiberaner; Maenneraner" - both non-Dictionary terms. _{nauja materi bakapirna
this [young] fellow is girl-mad} _{nania mankara bakapirna
that girl runs after every man [she sees]} in this case, too, the law applies: wata bakapirna nganau! don't hanker after men or women Trespassers of this law were strangled (ngurlina), as a rule, and buried without honour. If, for example, a man was frequently cautioned by his brothers, but showed no obvious change for the better, the local inhabitants were allowed to kill him. Not many years ago, near Mangurani, a certain Wintjangankingana was strangled to death for this [very] reason. bakanguru paka ngurru well-behaved Means the opposite of bakapirna, as in: nauja kana bakanguru this man is well-behaved he doesn't interfere with women As a rule, such folks were respected and praised, and steps were soon taken to give them a wife. bakapilki paka pilki different nature so as to leave a bad impression. _{nauja kana bakapilki
that person has a strange nature} _{jidni karari bakapilki
you look [quite] different today
there is something wrong with you.} _{jidni karari bakapilki, jundru ninaia nandrana warai
you look different today you have (secretly) killed him
or your eyes (your looks) betray that you have killed him} bakanintaninta paka nhintha-nhintha modest nature, bashful nature minandru jidni bakanintaninta materandru? why do you show such natural modesty in the presence of [young] men? or why are you so bashful in front of men? bakajerrujerru paka yarruyarru hale and hearty nature nauja kana bakajerrujerru this person is very fit hearty and energetic. bakakaritjina paka kartyi-rna transformed nature Strangely, Reuther calls this a noun; but it is a verbal form, meaning for one's nature to change. jakajai nauja karari bakakaritjina warai! well, I never! he is now a transformed (almost disguised) type of man possibly because he has shaved off his beard this word owes its origin to the muramura Matjamarpina, who had fat arms and legs, and was therefore bakapilki. One and the same expression is used in all dialects. banki panki side (right or left), bank (of a stream), edge (of a track), confines (of a locality), shore (of a lake), edge (of a grave), side (of a hill, tree, stone, or animal), border, frontier; side (of a wooden dish, bowl, or dilly bag), [direction] where the sun rises, (south-west, etc.), sideways, askance e.g. to talk side by side; to converse abreast of each other _{kajiri-banki
edge of a stream} _{ngura-banki
side of a camp, outskirts of a camp} _{pantu-banki
edge of a lake

Reuther inadvertently wrote pantu-panki.} _{nari-banki
edge of a grave} _{dako-banki
side of a sandhill} _{pita-banki
side of a tree
right or left.} _{marda-banki
edge of a stone; side of a mountain, side of a range} _{nganti-banki
round about an animal
in order to encircle and catch it.} _{milki-banki
squinting, or furtive eyes; to look sideways

ngato ninaia milki bankieli najina warai
I saw him out of the corner of my eye
with a side-glance} _{pirra-banki
side of a coolamon
i.e. a wooden bowl or dish.} _{billi-banki
side of a dilly bag} _{banki ditji dunka

The original MS reads dunka, (relating to smell), whereas dunkana is the verb referring to the sun's rise.

on the side where the sun rises
i.e. on the east side.} _{banki-kunankari
south side} _{banki jatana
to converse sideways
not face to face.} _{banki ngankamalina
to speak to one another from a side position
not directly facing one another.} bankitiri pankithiri ribs literally, both sides angry (with each other, because the ribs are situated on opposite sides). bankila panki-lha one who sits aside or aloof; lurker, ambushman; one who doesn't like to live in camp; recluse, hermit _{tana bankila palina warai
they died as hermits} _{bankini wapana
to walk apart or aside; to walk around within a short distance} _{talara banki wapai
rain is moving around in close proximity} _{bankini turarana
to sleep adjacent to
a place or person.} _{bankini ngarana
secretly, on the aside, to listen in; to eavesdrop} origin of the word banki. A Diari muramura by the name of Nguradubununa (a katimarkara), once swallowed a live kangaroo. After he had swallowed it, he felt a severe pain in the side (banki), so he was forced to vomit it up again. The spot where he felt the pain he called banki. When speaking of people, banki is used as a masculine or feminine noun, according to whether it applies to a man or woman, nauja banki he side, nania banki she side. Like all members of the [human] body, banki is treated as [the equivalent of] a person, and consequently is attached to its own personal pronoun: nauja ngani banki he I side that is my side and not: nauja ngakani banki he my side Another example is: nauja ngani milki he I eye that is my eye The possessive pronoun is used in connection with objects and things that occur independently of the person. Diari it is I on the right side Wkng it is I on the right side Kuj it is I on the right side Ngam it is I on the right side Tir it is I on the right side Wkb it is I on the right side Jaur it is I on the right side Jandr it is I on the right side Bill it is I on the right side baku paku futile; useless; unavailing; unnecessary; uninformed; unsuccessful Also bakujeli. _{ngani baku wapana warai
I went out in vain
i.e. had no success.} _{minandru jundru ngana bakujeli nandrai?
why are you hitting me for nothing?
without my having deserved it.} the word baku, [respectively] bakujeli, can be traced back to the Diari muramura Darana, who petitioned the Mura for rain; but for a long time it did not come. His singing, respectively praying, (so he said), was baku. Wkng futile, useless Kuj futile, useless Ngam futile, useless Tir futile, useless Wkb futile, useless Jaur futile, useless Jandr futile, useless Reuther notes that the forms above are used in intransitive clauses. The following forms are used in transitive clauses. Wkng futile, useless Kuj futile, useless Ngam futile, useless Tir futile, useless Wkb futile, useless Jaur futile, useless Jandr futile, useless Diari why did you hit me (who am blameless) for nothing? Wkng why did you hit me (who am blameless) for nothing? Kuj why did you hit me (who am blameless) for nothing? Ngam why did you hit me (who am blameless) for nothing? Tir why did you hit me (who am blameless) for nothing? Wkb why did you hit me (who am blameless) for nothing? Jaur why did you hit me (who am blameless) for nothing? Jandr why did you hit me (who am blameless) for nothing? baku paku of itself; without motivation from without; without having received instructions; involuntarily, [automatically] nauja bakujeli ngankai he is doing it freely out of his own initiative without precedent, example, and so forth. baku jatana paku yatha-rna to speak untruthfully; to speak as though it meant nothing _{nauja kana baku jatai
that man speaks untruthfully
in his heart he thinks otherwise.} _{baku danina
to leave without a word of farewell
without saying anything.} _{baku kokaterina
to praise oneself without just cause} _{bakujeli wirarina
to run about (hunt) without success} _{bakujeli jinkina
to give, to present gratuitously} _{baku wilpanto
unable to pay} _{baku jindrana
to cry without reason} _{baku wokarana
to come unbidden} _{baku kalkaterina
to wait in vain} _{baku wokarana
to turn up empty-handed
without bringing anything along.} bakuetja paku-yitya lazy fellow; loafer; speaker of idle words virtually a liar. banjibanjina panyipanyi-rna to trot, to jog along mid-way between brisk walking and running. This word is used only with reference to four-footed animals. Of people one says dumpadumpana to trip along, of birds walawalakana to hop along _{nania kintala ngandri banjibanjiji
[here] comes a bitch jogging along} _{pinaru dumpadumpai
an old man is tripping along} _{paia walawalakai
the bird is hopping along

the following examples show it [used] as an adverb.} _{nania kintala ngandri banjibanjina dikana warai

Here Reuther used a variant spelling: panjipanjina.

the bitch has turned round and is trotting back} _{pinaru dumpadumpana dikana warai
the old man has turned round and is tripping back} the word banjibanjina hails from a Jauraworka muramura Tirawuldruna by name, whose dogs, when chasing emus, always sprinted along (banjibanjina) behind at a brisk pace. Diari to trot (of four-footed animals) Wkng to trot (of four-footed animals) Kuj to trot (of four-footed animals) Ngam to trot (of four-footed animals) Tir to trot (of four-footed animals) Wkb to trot (of four-footed animals) Jaur to trot (of four-footed animals) Jandr to trot (of four-footed animals) Diari to trip along (of humans) Wkng to trip along (of humans) Kuj to trip along (of humans) Ngam to trip along (of humans) Tir to trip along (of humans) Wkb to trip along (of humans) Jaur to trip along (of humans) Jandr to trip along (of humans) Diari to hop along (of birds) Wkng to hop along (of birds) Kuj to hop along (of birds) Ngam to hop along (of birds) Tir to hop along (of birds) Wkb to hop along (of birds) Jaur to hop along (of birds) Jandr to hop along (of birds) banjabanjanietja panyipanyi-rna-yitya trotter, jogger Reuther spells this item using the root "banjabanja" while No. 15 has the root "banjibanji". dumpadumpanietja dumpardumpa-rna-yitya brisk pacer Here, too, the spelling varied from that above, to read: dampadampanietja walawalakanietja walawalaka-rna-yitya hopper; skipper binina pirni-rna to hand over, to deliver, to leave behind, to desert, to quit (a place), to make room _{ngapa biniau, ngato bakana tapananto
leave some water, I, too, would like a drink} _{mita binianimai, ngaiani wokarananto nandrala
(you friends), quit the country, we are coming to kill
the thought implied is already suggested in the first part of the sentence, [viz.], lest you, too, are killed.} _{Wonkangurujeli mita binina warai, kana tula naka karari ngamai
the Wonkanguru people have vacated their country, so that today strangers occupy it} _{nauja palina warai, ja nulia ngakangu poto nunkani binina warai
he died, leaving his possessions to me
the sequence palina warai is a tense-form indicating 'today'.} bininietja pirni-rna-yitya one who leaves things for others the bininietja is a person who likes to leave something [for others], he is therefore the opposite of bamanietja, cf. No. 11G. Diari to leave for others Wkng to leave for others Kuj to leave for others Ngam to leave for others Tir to leave for others Wkb to leave for others Jaur to leave for others Jandr to leave for others this word refers to the muramura Darana, who was once invited to be the guest of the muramura Wirakidnana. So he left behind (binina) his place of abode at Lake Hope, as well as his possessions. bida pirda navel the word is represented as bida in all other dialects also. this word attributes its origin to the (female) muramura Wariliwulani, who, on being born out of the earth, was held fast by the umbilical cord, so that she could go no further. She named her navel with the term bida. billi pirli sack, bag, pouch, net-bag, dilly bag There is a vast variety of these, both of a larger and smaller type, according to the varying uses to which they are put. In them a native man carries his little knick-knacks (goods and chattels), such as stones, string and ochre, as well as fat, meat and fish. Other types, also designated as billi, are worn partly as a decoration and partly as special insignia, while still others are worn whenever revenge is to be wreaked out. Some of these are: billimilki, billikirra, billiwanduru, billitjaputjapura, billibilpanta, billinindri, billikalku, billiminti, billiwarapi, billiwodawoda, billijama, billidundru, billikalukalu, billiwompa, billikulpuru, and billikabuluru. These various billi are manufactured partly of string made from punku type of flax, and partly of pared and twisted reeds (kalku). the muramura Kulukupana was the first to weave billi 'net-bags' out of punku and kalku. Diari woven bag Wkng woven bag Kuj woven bag Ngam woven bag Tir woven bag Wkb woven bag Jaur woven bag Jandr woven bag paltji paltyi both sides of the hip-bone If, for example, someone plants both hands on his hips, this is called dilipaltji. It is around this region that kirra boomerang are often stuck into a man's belt. For this reason some have erroneously thought that paltji means 'pocket', e.g. a trouser-pocket. Because of this wrong usage over many years, the name paltji has now been actually extended to include the pocket of a coat, trousers, etc. najianau! nauja dilipaltji pataterina terkai see, there he stands with his hands propped on his hips this word owes its origin to the two muramura Malkumalkuwulu who both danced with their hands propped on their hips. buljubulju pulyupulyu angry, annoyed, vexed, discontented Here Reuther implies that buljubulju is used with intransitive verbs only. The word itself, of course, is an adjective. disclosing one's dissatisfaction or displeasure by looks or gestures. This word expresses an emotional attitude (or disposition) which is not transformed into action, but can be detected only in the facial expression, as in the following examples. _{nauja buljubulju wapana warai, ngangau kanali poto nunkani duljaduljamana warai
he went away in an angry or complaining mood, because the people had scattered his possessions and thrown them into confusion} _{minandru jidni ngakangu buljubulju nganai?
why are you annoyed with me?

ngakangu, in the Diari dative case, also expresses the German accusative.} buljubuljujeli pulyupulyu-yali angry this word can be applied only transitively, when it is accompanied by a verb indicating that the anger applies to some other circumstance or person, so that, as an adjective, it in fact receives adverbial determination, as in the following examples. _{buljubuljujeli jinkina
to give away in a spirit of anger

nulia poto nunkani buljubuljujeli jinkina warai, ngangau ngurali tanalia ninaia winpanani
in an angry mood he gave his things away, because they were constantly pestering him for them} _{nulia ninaia buljubuljujeli diai, ngangau nulia neji nunkani wata najinajibana paraia
he is angrily killing him (in spirit only), because he did not look after his elder brother} _{minandru jundru ngana buljubuljujeli nandrai?
why are you (in thought) killing me?

the above sentence and its form of expression [can be] justified on the grounds that the 'native' expresses an imaginary deed in the intransitive, as though it has actually taken place. Cf. nandrana.} buljubuljurina pulyupulyu-ri-rna to become angry, to become annoyed, to become-discontented a derivative verb through the insertion of the syllable -ri-. The syllable -ri- indicates a continuous, non-stop, and intensifying action. nauja buljubuljurina warai, ngangau kanali ninaia mardali diana warai he got angry, because the folks were continually throwing stones at him buljubuljurilkijiribamalina pulyupulyu-ri-lka-iyirpa-mali-rna to vex each other, to annoy each other Reuther: "Pronomen reflexivum". ngaiani karari buljubuljurilkijiribamalina warai kirrandru today we were at loggerheads over the matter of a boomerang buljubuljurinietja pulyupulyu-ri-rna-yitya surly type ngaiani nunkangu milkila nauja buljubuljurinietja we have heard of (known) him as being an angry [type] i.e. one who gets easily upset. the adjective, [applicable to] both verbs, is identical in all dialects. Wkng surly Kuj surly Ngam surly Tir surly Jaur surly Jandr surly the origin of this word is attributed to the muramura Jelkabalubaluna, who buljubuljurina wonti lost his temper because his two wives and his daughters had disgraced themselves. bulkurutjarana to swell up, to rise, to expand when blown up with foul air. this is a verb [compounded] from bulkuru and tjarana. While bulkuru means spiritual infusion; breathing into the heart, tjarana means to rise up, to expand, to swell up, to fill up, to rise, to become puffed up _{nauja bulkurutjarai, ngato bakana pita maninanto
he is dilated (with anger), I too must get myself a piece of wood
to be able to resist him.} _{nauja nganti karari bulkurutjarai
the carcase is swelling up} _{With reference to dough:
matja nauja bulkurutjaranani, ngana karkau!
when it has risen, call me} _{With reference to one's arm:
nguna ngakani karari bulkurutjarai
my arm is now swelling up} _{tandra talarandru bulkurutjarai
the seed is swelling from the rain} _{jundru ngumu marapu tajina warai bulkurutjarala
you have eaten a lot of good food to increase your girth
to grow strong.} Diari to swell up Wkng to swell up Kuj to swell up Ngam to swell up Tir to swell up Wkb to swell up Jaur to swell up Jandr to swell up bulkurutjaribana to make (a balloon) swell up by pumping air into it. this word bears reference to the muramura Kakalbuna whom his sister carried home dead. On the way his body changed into a state of decomposition (bulkurutjarana). Hence the derivation of the word. wombatjarana to exalt oneself, to magnify oneself, to be self-opinionated this word is composed of womba self and tjarana (for meaning see No. 21A.). _{jidni milingeru wombatjarai
you are always stuck (puffed) up
think yourself great} _{talarapalku baku wombatjarai
the clouds are spreading out to no [good] purpose
it is not going to rain.} wombatjaranietja braggart, snob this word owes its origin to the muramura Kakalbuna, who once summoned together an 'avenging party'), and when they were gathered together he boasted (wombatjarana) about what a good fellow he was. burka purka attitude, disposition, turn of mind this does not mean conscience, as has always erroneously been assumed hitherto. The conscience is much rather indicated by ngara heart. The word burka, as well as all other expressions connected therewith, [denotes] the spiritual faculties Reuther: "Kraefte der Seele". that are indeed associated with the conscience. To show that the heart, too, designates the conscience, [note] the following examples: Often, when a judicial activity of the conscience is involved, one hears 'native' people say: ngara ngakani jatai my heart (conscience) says ngara ngakani jatai: nari ngakangu wokarai my heart tells me that death is coming to me A judicial and condemnatory activity of the conscience is thereby expressed, for the meaning of the sentence is: my heart tells me that, on account of my evil deed, I likewise will meet with a violent death, (usually murder). The above statement was uttered by a certain Tindilina, without anything having been disclosed to him beforehand. During the night, or early in the morning, he was slain. When a number of men have killed [another] man, they often remark on their way home: kapau! ngaianingu kulnuni kalala wokarala nganai nari beware, death is going to strike one of us in reprisal One must, nevertheless, not fail to recognise a certain grammatical difficulty about the term burka, for in the case of some idiomatic phrases it would seem as if burka were synonymous with 'conscience'. But on looking [more] closely into the matter, one finds that burka is activated by the conscience and that the latter manifests itself through the former. burka jiritjina purka yirtyi-rna for emotions to get up for the conscience to be aroused. However, it must not be overlooked that a 'native' man uses the expression burka jiritjina only at times when his feelings are drawn into sympathy as the result of an evil deed or action. If, for example, one follows up [the case of] a man who is having prohibited intercourse with another's wife and is prisoner to his own feelings (thus not guiltless), and who is neither on speaking terms in the normal and customary way, nor generally happy, simply because he is [inwardly] captivated by fear, it is commonly said: burka nunkani jiritjiai his feelings are standing up That is, his conscience is aroused. From this it is evident that the ngara heart, conscience has influenced the emotions, and that the emotions are, so to say, the outward manifestation or tell-tale sign of the conscience, yet burka is not itself the conscience. The latter would even contradict all other expressions associated with burka. burkali purka-li depressed, sad, grieved, fearful, wistful, repentant, humiliated, worried, completely dejected, contrite Reuther's peculiar term "Aushaengeschild", is difficult to match in English. _{jinkani muntjani ngani burkali, jidni paliati
I am concerned about your sickness, lest in the end you die} _{najinajibau tana kupa, ngani burkali, tana kutuni puriati
watch the children: I am scared lest they should fall down the hole} _{ngani burkali nganana warai talara godananto
I was longing for rain to fall
as I had no water to drink.} _{ngani jinkangu burkali karari, ngangau ngato jinkangu tapa jinkina warai
I am now grieved (regretful) that I inflicted a wound on you} _{ngani jinkangu burkali, ngana nandramai kalala
I am sorry for you, strike me in retaliation
because I hit you first.} _{ngani burkali nganai madlentjandru
I am fully contrite because of my evil misdeed} Diari sorry Wkng sorry Kuj sorry Tir sorry Wkb sorry Jaur sorry Jandr sorry burkali ngankana purka-li nganka-rna to terrify, to scare, to grieve, to sadden _{jidni ngaianingu wokaranani, jundru nari manila nganai
if you come to us, you will be killed

Thereby the person concerned has been burkali ngankana.} _{To make someone sad:
ditjini parkulani jidni palila nganai
in three days you will die} _{nulia ngaianina kurukurubani-jaurali burkali ngankana warai
he made us contrite through his words of admonition} _{ditji pirnali ngaianina burkali ngankana wonti
the sun terrified us (with signs)
during an eclipse of the sun.} _{mita wirinali ngaianina burkali ngankana wonti
an earth tremor scared us

Diari
burkali ngankana
to make sorry

Wkng
burkarumanta
to make sorry

Kuj
burkanku ngutanta
to make sorry

Ngam
burkanu nganakana
to make sorry

Tir
burkali ngankata
to make sorry

Wkb
burkaru wajiamanta
to make sorry

Jaur
burkali nganari
to make sorry

Jandr
burkali nganari
to make sorry} burkaljerina purkalya-ri-rna to grow sad, to feel sorry, to be grieved _{Joseph burkaljerina wonti, ngangau nulia ngaperi nunkani wata morla najina wonti
Joseph was grieved, because (after he had been sold) he [could] no longer see his father} _{ngani burkaljerina warai kamaneli najila
I was worried to see my friends} _{nauja ngaperani ja ngandrini burkaljeriai
he
Here Reuther inadvertently wrote 'I' instead of he for nauja.
is full of yearning (is longing) for his father and mother} _{ngakani kintalani ngani burkaljeriji
I feel sorry for my dog} Wkng to feel sorry Kuj to feel sorry Ngam to feel sorry Tir to feel sorry Wkb to feel sorry Jaur to feel sorry Jandr to feel sorry burkaburkarina purkapurka-ri-rna for feelings to grow with ever-increasing intensity _{Josephana burkaburkarina wonti ngaperi mudla najila
Joseph grew increasingly wistful longing to see his father's face} _{nariwonpani ngani nankangu burkaburkaljeriji
at the grave-mound I keep on sorrowing for her all the more} _{nunkangupini tinkani ngani jinkangu burkaburkarina warai
I sorely longed for you last night} _{Adam ja Eva burkaburkarina wonti tepia tandrani
Adam and Eve had strong yearnings for the fruit of life} Wkng for feelings to grow intensely Kuj for feelings to grow intensely Ngam for feelings to grow intensely Tir for feelings to grow intensely Wkb for feelings to grow intensely Jaur for feelings to grow intensely Jandr for feelings to grow intensely burka dangana purka danga-rna to strike terror into [a person], to scare, to frighten _{minandru jundru ngana burka dangana warai?
why did you give me such a fright?} _{ninaia ngaiani burka dangala nganai
we will strike terror into him} _{minandru jidni pirna mindriai?
why are you running like that?

Answer:.
palpali ngana burka dangana warai
because some folks have scared me} Wkng to frighten Kuj to frighten Ngam to frighten Tir to frighten Wkb to frighten Jaur to frighten Jandr to frighten burkaburkapirna purkapurka pirna very discouraged, deeply sorrowful, very dejected this is in very intensified form, expressing the most intensive feelings. _{Davidina burkaburkapirna nganana wonti nunkani kupandru Absolom
David was very dejected because of his son Absolom} _{nulia ngaianina burkaburkapirna ngankana warai nunkani jaurali
he made us very contrite with his message} Wkng dejected Kuj dejected Ngam dejected Tir dejected Wkb dejected Jaur dejected Jandr dejected burkanguru purka ngurru not sorrowful, unrepentant, hard as a rock, unsympathetic, devoid of feeling _{nauja kana burkanguru
that person is unsympathetic

has no feeling.} _{nauja terkai burkanguru
there he stands, fearless} Wkng unsympathetic Kuj unsympathetic Ngam unsympathetic Tir unsympathetic Wkb unsympathetic Jaur unsympathetic Jandr unsympathetic burkanguruetja purka ngurru-yitya one who is fearless lover of those who are burkanguru. jidni burkanguruetja you love the burkanguru more than the burkaburkapirna. Wkng fearless one Kuj fearless one Ngam fearless one Tir fearless one Wkb fearless one Jaur fearless one Jandr fearless one burkakantji purka-kantyi one who is scared a cowardly person, a "scared rabbit" (tormented by pangs of conscience). nunkani ngankana madlentjandru nauja burkakantji wirariji because of his evil deed he walks around, tormented by pangs of conscience This generally occurred from fear of revenge, fear of death, or fear of being killed. It has already happened frequently that people who were goaded by fear no longer trusted themselves to live in the company of others, since they imagined that everybody was seeking after their life. For that reason they lived a hermit life and never kindled a fire, lest they should be seen and recognised. butju putyu blind, unseeing _{nauja kana butju
that man is blind

i.e. he does not recall an earlier deed, and so he blindly falls into his enemies' hands.} _{nauja kana butju baku karipaterina warai nari manila
this man blindly chases after vanity, (unwittingly) bringing about his own death

when children are not properly supervised, so that one of them suffers injury, it is commonly said:
tanani ngandri butju
their mother is blind
It is the mother's duty to supervise children.

When two men have a fight so that one is wounded or slain, and a third was in the vicinity, he is accused of the charge:
minandru jundru wata dauadauarana warai, jidni mudla butju?
why did you not prevent it? have you a blind face?
You should have foreseen that the outcome would be very serious [is the intended meaning]. If someone sends children out to gather food for themselves and does not give them any water to take along, so that they almost perish of thirst, the accusation is levelled against the person who sent them out:
minandru jundru kupa jinpana warai ngapa panini, jundru mudla butju
why did you send the children out without any water? Do you have a blind face?
That is, couldn't you see that they can't go without water?. If anyone has taken something along without permission, the [people] say:
mudla butjujeli jundru bakujeli manina
just like a blind man, you have taken things along without any right [to them]
That is, you just didn't want to see that this or that was not yours. If someone knocks himself on the finger, or hurts himself in some other way [people say]:
minandru jundru nandraterina warai, jidni butju?
why did you hit yourself, are you blind?
If someone has gone out hunting and, instead of encircling the animals, has scared them away, [he is greeted with the remark]:
jakajai! jidni butju wapana
hey you walked along blind
Similarly when someone stumbles over a stone, or steps on a thorn, etc.} _{With reference to a dilly bag made of only one colour:
nauja billi malka butju
that dilly bag has blind markings

i.e. no markings at all. Similarly in respect of a weapon without markings:
malka butju
it has no markings

Reuther changes topic with these examples so I have placed them and the following as numbered sub-entries of the main entry.} _{When the water's surface is covered with birds:
jakajai! ngapa mandra butju
goodness gracious! that sheet (body) of water is blind

i.e. the water cannot see.} _{When the midday sun is shining very fiercely, so that one's eyes are blinded and one can no longer follow footprints, it is common to say:
mita karari butju
the ground is now blind} _{When a fog has come up:
mita karari butju tatarali, ngaiani wata wapananto ngantia
the landscape is blinded today by the fog, we will not [be able] to go after game

i.e. we cannot see.} _{When the sun is obscured by clouds:
ditji karari butju talarapalkujeli
the sun is blinded today by the clouds

i.e. is hidden by the clouds.} Wkng blind Kuj blind Ngam blind Tir blind Wkb blind Jaur blind Jandr blind butju buruna putyu purru-rna to stumble around blindly butju is an adverb, and buruna is a verb. when a person has sore eyes, so that he has to remain put (sitting), or walk with his eyes cast to the ground, e.g. nauja karari butju buruji he peers stoopingly at the ground today butju banbanbana putyu panpa-rna to tap nauja pinaru butju banbanbai marali the old man is tapping with his hands butju ngamana putyu ngama-rna not to recognise, not to understand jidni butju ngamai jaura ngakani ngulamala? are you [so] blind, as not to understand my words? butju putyu blind person _{butjujeli paraitji wata najiai
a blind man can (does) not see the light} _{butju milki parapara nganai
a blind man's eyes are not open} buka puka bread, non-meat food Reuther repeatedly uses the term "Brot" (instead of Speise or Nahrung) for 'food' in general. everything that can be eaten (with the exception of meat). By this [term] is meant various kinds of plants and seeds which are eaten either raw, roasted in the ashes, or baked into bread. Buka from plants, in order to lose its raw flavour and become more tender, is prepared in the following manner. A shallow hole is dug in the ground, and a fire made in it so as to heat up the [surrounding] earth. When the fire has burnt down, the coals are scraped aside. The green leaves that are to be steamed are then laid on the heated ground, branches placed over the top, and the whole carefully covered with sand, so compactly, in fact, that no vapour or smoke can escape. This is generally done in the evening. It is left covered throughout the night, and dug out in the morning to be eaten. This form of preparation takes place in the case of jaua, winkara, and kalumba. From [some] seeds a kind of small bread-loaf is baked in the ashes. First, after the seed has been moistened, it is rubbed or ground between two stones until it turns into a sort of pulp [or mush]. A fire is then made in similar manner [as above] and allowed to die down. When this is done, the coals are scraped aside, the pulpy mass poured out [on to the hot sand], and covered with ashes. The following types of seed are treated in this way: wadlanguru, kalki, ngurawonpa, kanangara, kawolka-paua, witata, and ngardu. Since kalju seed is too hard to be softened by water, it is first tenderised in the ashes, then ground, mixed with [a little] water, baked into small cakes, and eaten. Anyone occupied in bread-making may touch neither his beard nor his hair, lest some hair fall out. For this reason he keeps a small stick lying at his side, so that, [if necessary], he can obviate a possible itch or ache. this word owes its origin to the muramura Wirrakidnana, who, having gathered all kinds of things to eat (buka), invited the muramura Darana to pay him a visit (for a banquet). Wkng non-meat food Kuj non-meat food Ngam non-meat food Tir non-meat food Wkb non-meat food Jaur non-meat food Jandr non-meat food ngurawikani-buka meal to make legs [grow] long this banquet is prepared in honour of the children, so that they may thrive. It bears a certain resemblance to a christening dinner. In most cases it is prepared by the child's mother, after she has regained her lost strength following on the child's birth, and when the child is beginning to [show signs of] favourable development. In the majority of instances, however, the preparation of this banquet is delayed until rain has fallen, as the result of which it is easier to stock the table for a large gathering. So then, after the mother of the recently-born babe has gathered a good quantity of seed, etc., the nearest of kin are especially invited to the ngurawikani-buka, as well as anyone who may have assisted at the time of the birth. The friends and relatives thus congregated evidence their joy in the infant, and congratulate the parents at having such a fine child. Conversation, of course, is mostly of a nature that one would be pleased to hear. This banquet in the child's honour is repeated from time to time, in order to demonstrate how [well] the child is developing. kantaia-ngankani-buka kantha-ya nganka-ni puka farewell banquet to those [young] members of the male fraternity (sex) who are beginning to develop beyond boyhood. Literally, this word means: 'to place food (the banquet) on the grass'. Reuther: "in das Gras hinaus". In English the term may be more aptly applied to animals of pasture. In German one would say: 'a farewell meal for those who are being sent out bush, (away from the camp)'. This is done in the following manner. When the time has come that one or several young lads have out-grown their boyhood, so that it is no longer desirable to see them walking around naked in camp on account of the girls, they are immediately sent away from home, as it were. Since a mother's heart is more fondly set on her children than that of a father, the prompting for this must come from her. But because a woman may never act independently by taking the initiative in life's affairs, nor even remind her husband in as many words of a traditional custom or duty, this must be done in some other way, namely, in a way whereby the husband can recognise what his wife's secret intentions are. In this case the man's wife, or, better still, the mother of the grown-up son withdraws for some distance away from the camp, accompanied by some of the women and young girls, her husband, [of course], knowing nothing of it. Here the women decorate themselves with a sort of chain called a kaldrati around the neck, as well they decorate themselves with [bunches of] shrubbery around the breasts and legs. With a piece of string the girls also hang a kuripikiri around their necks, which dangles down onto their breasts. Moreover, a meal is prepared in a bira wooden bowl). Reuther: "Mulde". This may be called a 'bowl' or 'dish', depending on its use or size. The universal Australian term is 'coolamon'. Thus adorned, the women and girls return to the camp towards evening, bringing the food [with them] and placing it at the disposal of the husbands concerned, respectively the boys' fathers. The latter now realise what is what. The kaldrati around his wife's neck suggests to each husband that his 'undecorated' son should now be 'decorated', that is to say, the child ought now to become a 'man'. 'The point is that no uncircumcised youth may wear any decoration. He is permitted to do so only after he has become a teri circumcised young man, novice. The decorations of shrubbery on the part of the mother suggests to the child's father that the latter (his son) should now be sent away from home into the wide world ('out bush'). Moreover, the kuripikiri dangling on the maidens' breasts tell him that the young lad should now be decorated in a similar manner. [In fact,] the first indication that a youth is circumcised is to see him walking around, wearing some such decoration. With that the man's wife (the mother of the child) has discharged her obligation and achieved her objective, for she has told her husband (the boy's father) exactly what needs to be done. Acting accordingly, the men (respectively the boys' fathers) now get to work on their millstones for the duration of the night, in order to have the kantaia-ngankani-buka farewell banquet ready by next morning. For the first time in their lives the young lads are now waited on. The father prepares the food in a bira wooden bowl and places it in front of his lad. The latter already knows what this signifies, for secretly and confidentially he has got to hear of it. So, as a child eating in his father's hut for the last time, he makes a hearty good meal of it. When this takes place in the presence of his parents, especially that of his saddened mother, a decisive moment has arrived. There now follow a few undecipherable words in shorthand, probably in Reichskurzschrift. As a parting gift the young lad receives a fire-stick, handed to him from his father, to signify that from henceforth he must fend for himself and make his own fire. In leaping bounds the young lad now rushes out of the camp, while the rest run along with him, crying pih, pih, pih, like a young bird that has vacated its nest for the first time. [Meanwhile], father and mother sit down together and cry. From now on the youths may not return to the camp until the day of their circumcision. Usually they live together with several circumcised men who are not married, and thus live a sort of secluded life. Under no circumstances may they approach the vicinity of the women and young girls. Henceforth these youths are known as kantala grass-dwellers, i.e. dwellers beyond the camp where the grass is growing, bush-whackers, bush-walkers. Reuther: "Graser, Graslaeufer". Both terms are difficult to translate, esp. the former which is not a Dictionary word. The above 'bush-whacker' is not to be understood in any derogatory sense. It is also for this reason that the farewell banquet has been named kantaia-ngankani-buka. munatarani-buka banquet of a self-opinionated person or (more literally) 'festive meal at which one's chest swells and rises'. [Derived from] muna chest and tarana to rise, to ascend upwards, to swell up as when, for example, the breast swells, or the dough rises during the process of fermentation, etc. If, for example, a wealthy man were to arrange a banquet, in order to show what wealth he possessed and that he was able to do it (or in whatever other way one could express it), that would be a munataranibuka. Even a 'native' man arranges such a banquet, when in his opinion he has an abundance of wealth. Several days after heavy rain has fallen, a tour of inspection is made to see what the country looks like. Several men go out and criss-cross the land in every direction. If they return with the favourable report that it has rained on every hand and that things are beautifully green everywhere, then the time has arrived to make provision for the future. The people are now placed in the position where they can go to every place from which they have been prevented hitherto through [scarcity] of water, in order to gather seed. First a quantity of seed is gathered and a banquet (munatarani-buka) prepared, to which people from the entire neighbourhood are invited, for the native folk now feel [somewhat] collar-proud. "he [very] name of the meal already indicates this. Extravagant feasting now takes place. Praises are lavished especially on those who lay claim to the talara muramura demi-god of rain, for it was due to their incantations, performed by various men, that the talara Mura rain-god let himself be disposed to send down the rain. This festivity bears a certain resemblance to our harvest festival. When the banquet is over, there is mutual discussion on how the proceeds of the harvest can be jointly gathered in, and how and where it can be stored up for the future. Agreement is reached that they shall go out in small groups, to gather in seed from here and there, and store it up in holes [in the ground]. (More particulars about this can be found in another volume, under the heading: 'How provision is made for the future'). turani-buka meal of reconciliation banquet to enable one to forget. Also kalingani-buka from kalingana to extinguish, to adjust, to even up, to cause to forget, to reconcile. this banquet is prepared when an offence or an indiscretion against [tribal] custom has been committed, or even when a neighbour has been disturbed in his night's sleep. The following may be quoted by way of an example. [Suppose] the case has arisen where a child is burnt in the fire, so that for the duration of the night it cries out in pain. The immediate next-door neighbour has had his night's peace disturbed on account of the child's crying, so that he couldn't sleep. The child's father is sorry about this. At the same time he has been nintali ashamed, embarrassed. To pacify the child, he sits alongside it and chants his and the child's mura song. Reuther: "Gesangsgebete", which is in slight contrast to his usual term, "Gebetsgesaenge". On the following morning the child's father searches around to procure [sufficient] food to compensate his next-door neighbours or fellow camp occupants for the said disturbance during the night, in order that his embarrassment may subside and nobody may remain offended at the child's crying. Hence the name kalingani-buka compensating or reconciling meal. The neighbours [of course] are pleased at this. They accept the invitation, and, to show on their part that they are sympathetic, all the menfolk sit down together around the child and help the father to sing its mura song, so that it may be pacified and go to sleep. That is the reason why this type of meal is called turani-buka. turana means as much as to sleep. So the meaning of turani-buka is sleep-inducing meal, and relates to the child whom the invited guests have helped to lull to sleep. In this way all amends have been made and reconciliation brought about. buka-malkiri meal of respect as far as importance is concerned, this banquet is very much on a par with the munatarani-buka. The only difference is that in the case of the munatarani-buka the honour pertains more to the "deities", whereas in this instance it pertains more to a father on account of [his] child. Let me quote an example. Children are playing together outside of the camp, in the open. Thus, friends from another camp, who are on their way to pay the local inhabitants a visit, meet these children at play. Taking one or the other child up in their arms, they express their delight at it. As soon as the child concerned has reached father and mother at home, it relates in typical childlike fashion what took place. The parents [naturally] feel immensely flattered about their lovely child, especially the father. During the course of the evening he pours from his overflowing heart the songs of his mura. (I would not like to go so far as to say that he THANKS his mura supernatural ancestor, Reuther: "Obergott". as I would not knowingly like to attach more meaning to a pagan point of view than actually applies). Nevertheless, a word of sacred Scripture holds good in this connection: "Out of the abundance of the heart the mouth speaks". [Mathew 12,34]. Meanwhile, the father goes about preparing a meal for his kind friends. On the following morning the meal is ready. He invites his kind visitors on this occasion to eat with him, at his camp. In this way the father wishes to show that he is a man of substance, for he has provisions set aside for [such] a feast. And, to make his natural heathen superiority look even more conspicuous, he wants at the same time to embarrass (nintali ngankana) his camp-fellows, or, to use a better expression, 'place them in the shade'. And now, the particular person who embraced and fondled his child is offered the most prominent seat. Summoned by the child's father, he selects the choicest food for himself and divides the rest among the friends who have accompanied him. mangawaru-buka mangawarru puka widow's meal also kujamara-buka burial feast. when a woman's husband has died or has been murdered, she naturally enters a state of mourning. This involves daubing (painting) herself with white pipe-clay, so thickly, in fact, that nothing of her dark skin may be visible from the head downward to around the breasts. In company with several friends she sits down in a secluded spot away from the camp area, and for the duration of the mourning period is not permitted to speak. Food and water are brought to her. When the important mourning days are over, she returns once more to the camp. The mourning, however, has not ended [absolutely], and so she still remains daubed in white. But she may now gather food again, in order to discharge her [social] obligations, for every local inhabitant who rendered some form of service during the sickness of her husband or at his burial receives some [token of] food from her. If distant friends of the deceased man put in an appearance, they first seat themselves around the widow and conduct a wailing session Reuther: "eine Trauerklage". When that is over, these friends are also waited on by the widow with some food. It is a matter of importance to a dead man's widow that she bewail her husband as much as possible, for if she were not to do this, the conclusion might be drawn that she is not sorry, and for that she could possibly be put to death. After some [further] time has elapsed, the neighbours consider they should take pity (kalumiltjamiltjarina) on the widow. They go over, and with their finger-nails scrape the pipe-clay from her body. In gratitude for this the dead man's next-of-kin provide the neighbours with a meal. Several men, [carrying] karku in their hands, now get up and creep stealthily forward to rub it over the once-sorrowing woman, as a sign that her period of mourning has now [fully] expired. The karku, as the symbol of joy, is red ochre. White, on the other hand, denotes sorrow. The woman finally prepares a large meal for her relatives and fellow-inhabitants of the camp, for she is now able to rejoice and even dance with them again. Her rights once more to talk to her friends are now also restored. Hitherto she was permitted to speak only to her very nearest of kin. karuwali-buka karruwali puka circumcision banquet this is given in honour of a youth on the eve of his circumcision. The festivities associated therewith usually last for several days. Circumcision is carried out towards morning, after friends, relatives and festival guests have been given an extravagant meal the night before. manangapu-buka marna ngapu puka festive meal at which no word may be spoken [Derived from] mana mouth, doorway, entrance and ngapu quiet, noiseless. if a youth has been circumcised during the reddening dawn, he is served one more meal. After that he must retire into seclusion and not be seen by any girl or woman. Only after [his wound] is healed may he again return to society, albeit no longer without a pubic covering. kantjirini-buka kantyi-ri-ni puka reappearance banquet [Derived from] kantjirina to show oneself again, to reappear, to become visible again as mentioned in No.32, the circumcised youth has gone into seclusion. However, on the first occasion that he returns to society, he may not appear empty-handed. To all who participated in the festivities associated with his circumcision he must evidence his gratitude. To this end he collects a supply of meat and bread, appears one day in camp as a 'man', and hands out the food he has [thus] gathered. To his great satisfaction, this is eaten with deep gratitude. worangingirbamalini-buka celebrated meal on seeing each other again e.g. a lost son and his father. If, for example, two men of the same age (kalu-mara) have for some reason or another been separated from each other since youth, so that they have grown up in different areas and no longer recognise each other on meeting as adults in later life, the above [festive] meal is arranged subsequent to their renewal of old friendships. mita-worangani-buka meal upon [expressing] one's admiration of the country If, for example, a stranger enters the territory of another tribe and extols it as being a beautiful, fair and goodly country, the inhabitants feel themselves flattered. They quickly prepare a meal for the eulogist, to demonstrate that such remarks are heard only too gladly. buka-tandra puka thandra edible fruit or seed tandra means seed, fruit. Thus the term signifies either the fruit which may be eaten or the seed that may be processed for bread-making. bukabuka pukapuka thick bush, thick scrub bukatjiri pukatyiri creek Reuther commonly uses the term "Wasserlauf" (= 'watercourse') for 'creek.' lined with trees on both sides i.e. along its banks, (provided, of course, that the surrounding area is clear or devoid of trees). bukangandru puka ngandri scrub, grove [From] ngandru bunch, cluster, pile, heap. if in the middle of a bare and flat piece of country there is a spot overgrown with trees, that is bukangandru. bukatu pukartu type of ochre this is the name given to those men who go out to fetch ochre for decorating their bodies for corroborees ("dances"). The name is associated with buka [food] in as much as the [women] folk, who stay at home until the men return, go out to collect food with which to prepare a festive meal for them when they come back. buru purru oh no this is an exclamation of surprise: of fear as well as of joy, and, besides jakajai, is the most commonly used interjection. Examples are the following. _{buru! mina kana jidni?
oh, no! what sort of a person are you?} _{buru! ngapa pirna ja kanta marapu ninkida!
lo, behold! here is lots of water and grass} _{buru! kana marapu ngato najina warai karari!
well, I never! today I saw crowds of people} this expression relates to the moon-god. In time of yore, when the moon was [first] setting out from this earth to undertake his celestial course, he discovered up there, to his utter amazement, a beautiful land with lovely fruit and delightful creeks (mita, tandra, kajari ngumu). buru, he exclaimed, in deep astonishment. buru purru corner, end, edge of a boundary, side _{punga burru
corner of a house or hut

punga burruni kandri manila wapau!
go, fetch the weapon (kandri fighting boomerang) from the end of the house} _{pantu burru
end of a lake, shore of a lake, edge of a lake

pantu burruni karitjiau!
go around the ends etc. of a lake} _{pirra burru
side of a wooden dish

bira burruni wilpa kulno nganai
there is a hole in the side of the dish} _{billi burru
corner of a string-bag

billi burruni mura ngakani parai
in the corner of the string-bag lies my mura sacred stone [or "churinga"]} _{talara billi burru
fringe of a strip of rain

talara billi burru nauja ngariji
a strip of rain is falling
it is raining at the fringe.} _{mandra burru
side of the stomach or belly} _{Kunari burru
end of Cooper Creek
i.e. the place where the territorial boundary finishes for one of the local tribes, e.g. in Kintalamanku the boundary of the Diari tribe ends. Up to this point the Cooper is known as Kunari, but from there onward it is called Ngaraua
salty.} _{burru
end of a piece of wood} the Tirari and Kujani say: . this word originated from the muramura Darana. When, in his day, he begged for rain, a bud came up, and before long he [could] observe strips of rain that kept on spreading out. These he named billi burru. buru purru dew _{karari tinkani buru godana warai
there was a fall of dew last night} _{burujeli kanta nandrai
the dew is killing the grass

making it wither.} burula purru-lha one who walks through the dewy [grass] one who has contracted illness on account of the dew. Any person who has walked through the morning dew, caught a chill, and taken ill is so named. jidni karari burula, burujeli jidna nandrana warai you have fallen sick on account of the dew, the dew has stricken you [The intended meaning is:] 'you have been walking through the wet grass, that is why you have taken ill.' buruna purru-rna to crouch, to cringe, to cower down, to stoop down, to draw oneself together, to turn and lie on the other side, to cover oneself, to [sit and] brood _{nauja kilpani burula wapaia
he is crouching down out in the cold} _{pirra ngakani buruji
my coolamon is lying there incorrectly

upside down.} _{warukati kapini buruji
emu sits on (covers) its eggs

when brooding.} _{butju buruna
to keep one's eyes closed

nauja kana butju buruji
the man is keeping his eyes closed

because they are sore.
the transitive [form of the] verb is burubana
to turn something over, to sit on

pirra ngakani burubamai
turn my coolamon over

Diari
buruna
to crouch

Wkng
ngopanta
to crouch

Kuj
warkanta
to crouch

Ngam
buruna
to crouch

Tir
buruna
to crouch

Wkb
ngopanta
to crouch

Jaur
banbari
to crouch

Jandr
banbari
to crouch} buruna ngarina purru-rna ngaRi-rna to bend down, to stoop low, to duck down, to hide oneself out of shame not to look up, to be depressed or sad. _{buruna ngariau! warukatieli najiati
bend low, otherwise the emu will see you} _{nauja burujali buruna ngarina warai
he is weighed down with deep remorse} _{nauja ninkida buruna ngarina warai ngapa tapala
he stooped down here to have a drink} _{kana pajiri buruna ngariji punga manani
big people have to stoop low at a small entrance to wurley

Wkng
ngopanta ngaritjinta
to crouch down

Kuj
warkanta ngarijikanta
to crouch down

Ngam
buruna ngarina
to crouch down

Jaur
banbangari
to crouch down

this word relates to the muramura
Pitiburuna, whose body at the beginning was not fully developed. As a result he had constant indigestion, and walked around very stooped.} burujulkana purru yurlka-rna to burp, to belch, to swallow the wrong way [as almost to choke] e.g. used of bread, water, meat, smoke, dust, etc. When a man has swallowed something the wrong way so that he burps, it is customary to refer to the [causative agent] in its entirety. _{jakajai, ngato buka burujulkana warai
goodness gracious, I swallowed the [whole of the] bread (not just portion of it) the wrong way} _{mandikilla ngato burujulkana warai
I have swallowed a wave of water

e.g. in the course of bathing, when a wave has passed overhead and one has swallowed a mouthful of water. On the other hand, one can just as well say the same thing in reverse, as in the following example.} _{mandikilla ngana burujulkana warai
A wave has swallowed me} _{ngato turutupu burujulkana warai
I have swallowed the smoke

if a man was born and even died in a certain country, where, for example, chewing tobacco (pitjiri) or some other type of seed or root vegetable is growing to advantage, or where some species of wild game prefers to have its habitat, it is said: 'The pitjiri, or the type of seed, or the [wild] game has swallowed him up' (burujulkana), or vice versa.} _{nulia kanali pitjiri burujulkana warai
that man has swallowed the pitjiri

or the pitjiri has swallowed the man. When a man has wandered into strange territory and not come back, again it is said:.} _{mita tulali ninaia burujulkana warai
the strange land has swallowed him up

one says similarly in German: 'a country devours its inhabitants', or of a writer: 'the pen has devoured him', or of a miser: 'money has eaten him', [or: has eaten into his soul].} this word bears reference to the muramura, Mandramankana, who swallowed grass, people and dogs etc. The legend also relates that he swallowed several mardu that is, whole totemic groups (generations) of people. Consequently they are no longer in existence today, they have died out. Wkng to swallow Kuj to swallpw Ngam to swallow Tir to swallow Wkb to swallow Jaur to swallow Jandr to swallow burulkana purru-lka-rna to protect (something), to cover up, to hold back, not to tell, to keep secret _{warukatieli kapi burulkai karawarani
emu protects (covers) its eggs from the eagle} _{ngandrieli kupa burulkai kilpani
a mother protects her child from the cold} _{nulia milingeru jaura burulkai
he always holds his counsel
does not say much.} _{ngato kararindru kati burulkai
from today onward I shall hang onto my clothes

i.e. not give any more away.} burulkaterina purru-lka-tharri-rna to defend oneself this [word] has a peculiar grammatical form. With the transitive verb (burulkana) meaning to protect, etc., one would expect that the intransitive should mean 'to protect oneself from oneself'. However, in Diari kulkaterina cf. No.884 in the Dictionary. is used for this. In the present case burulkateriji or burulkaterina, used transitively, is not applied in respect to oneself, but in respect to a person who I regard as the equivalent of "myself", [one of my kin] e.g. my wife, or my younger brother, (but not my elder brother). Since an elder brother exercises the right of decision Reuther: Bestimmungsrecht. over his younger brother, (whereas the reverse is not the case), the elder brother (neji) also looks upon his younger brother (ngatata) as his own "self" (intr.) Consequently, he speaks in terms of the personal pronoun, first person [singular]. neji ngatata ngana burulkateriji narini the elder brother the younger brother defends myself from death the elder brother protects or guards his younger brother as part of himself this word owes its origin to the muramura Kakalbuna, who was slain by a pinga, from whom his wives were trying to protect (burulkana) him. Wkng to protect Kuj to protect Ngam to protect Tir to protect Wkb to protect Jaur to protect Jandr to protect buruburubana to tear apart; to drive off; to chase away; to tear away; to disturb; to ward off, to restrain, to prevent _{Used of separating a married couple.
minandru jura pintani buruburubana paraia?
why have you broken up the marriage?} _{Used in the sense of chasing away from water, from a certain area, or a house, etc.
tanali ngaianina ngapandru buruburubana warai
they chased us away from the water} _{Used in the sense of shielding from the wind.
watarali ngaianina buruburubana warai wapananto
the wind prevented our going} _{Used in the sense of prohibiting, preventing.
mindriau! tanana buruburubala, tanali woniati
hurry to intercept (prevent) them, lest they begin (to work, collect, etc.)} buruburubanietja disturber; disrupter of work; hinderer; [mischief-maker] this word owes its origin to the muramura Killawilina. The son of this muramura once came across a beautiful maiden, whom he took unto himself for a wife. On becoming jealous, however the father tried to secure the girl for himself. In this way he endeavoured to break up (buruburubana) his son's marriage. Reuther also spells the name of this mura as "Kirlawilina". Diari to break up Wkng to break up Kuj to break up Ngam to break up Tir to break up Wkb to break up Jaur to break up Jandr to break up buda purda shallow; flat; low; not deep _{nauja ngapa buda nganai
the water is shallow} _{kanta wata punkai, ngangau mita buda nganai
the grass isn't growing, because the (good) ground is flat} budawordu purda wardu shallow-short; some; a little; smashed up, crunched small in contrast to pajiri long; longish; elongated). minandru jundru budawordu ngankana warai? why did you make it so short and small? For example, firewood. turubuda thurru putha pulverised wood i.e. ashes, actually, the fire (turu fire, wood) has pulverised the wood(?). The word "zermalmt" appears as an additional note above the line. buda palpa putha parlpa several times numeral and adverb. Reuther designated this merely a "numeral" _{buda marapu
very often} _{buda kulno
once} _{buda parkulu
three times} Diari times Jaur times Jandr times budaetja purda-yitya person who dislikes deep [places] If, for example, some person cannot swim, so that he constantly tramps around Reuther wrote "umhersteigen" (meaning 'to climb around') instead of "umherstreifen". P A.S in the water near the bank, he is called budaetja. bulu pulu white [The word is] used practically as a noun, e.g. 'a white person', 'white feathers'. However, it must be noted in this connection that the word bulu cannot always be applied where 'white' is used in German; rather is the word waru applied. To some extent, bulu depends on knowledge, and this pertains more to people and [other] living creatures. When bulu is used to indicate 'white', it is meant to indicate a conspicuously pure white, e.g. in reference to white feathers, etc. _{paja palpali tiribuda bulu ngamalkai
some birds have very white feathers} _{kintala ngakani bulu nganai
my dog is very white} Diari white Wkng white Kuj white Wkb white Jaur white Jandr white bulu pulu cannot; unable e.g. not able to do; not able to understand; not able to hear. _{ngato ninaia bulu ngujamai
I do not know him,
I cannot recognise him} _{kanali ngana patai, ngangau ngani bulu wapai
people are grabbing me, therefore I cannot go} _{ngato ninaia bulu nandrana warai
I could not hit him} _{ngani milingeru tanangu bulu jatai
I cannot ever talk to them
they never listen to what I say} _{ngani nunkangu bulu karipateriji
I am chasing him in vain
I cannot lay hands on him

this word owes its origin to the dogs of the muramura
Tirawuldruna. They always chased after emus, but could not (bulu) catch them.

bulu in all dialects.} bulurina pulu-ri-rna to be satisfied; to have had enough; to be full in contrast to maua, meaning to be hungry; [empty]. _{ngani karari bukali bulurina warai
I am now satisfied from [eating] bread} _{jidni karari potujeli buluriamai!
you be satisfied (have enough) now with things} _{nauja pantu bulurina warai
the lake is full

literally, 'the lake is satisfied', in contrast to:
nauja pantu mawa nganai
the lake is empty
literally, 'the lake is hungry, or unsatisfied'.} Diari to be full Wkng to be full Kuj to be full Ngam to be full Tir to be full Wkb to be full Jaur to be full Jandr to be full bulku purlku not quite satisfied; half-satisfied; having had not quite enough _{ngani bulku
I am [only] half satisfied} _{ngani kamanelini bulku
I don't have enough without my friends

or better [expressed]: I would like to be among my friends.} _{ngani bulku ngamai jurangu kana ngaljeni
I am not satisfied with you few folks, (there should be more of you)} bulumoku pulu muku hip-bone budu purdu whole, entire; all, all together At first Reuther described this word as an "adj" but then changed his mind to call it an "indefinite numeral". _{ngaiani karari punga kulnuni buda nganana warai
today we were all together in one house} _{poto ngakani buda parai
all my things are lying together} _{nauja potubuda wapana warai
he left with all his possessions} bununu pununu to itch; to scratch; to tickle this word is used only independently when, for example, the skin gives off a prickling sensation and a person makes no effort to ease it by scratching. Usually bununu is transformed into an adverb by adding the verb parana to lie, so that it reads bununu parana. Literally, one could say: 'to lay one's hand, etc. on the itch[y spot]'. Bununu parana for a wound to be itching implies at the same time that one is scratching it with his fingers. In this connection it should be noted that when one verb is added to another in the capacity of an adverb, the reflexive form of the verb, [namely] -teri-, is not applicable, because the combination already indicates a reflexive action. It is therefore impossible to say burunuterina, because the -nu ending, used with -teri-, is offensive to [both] tongue and ear. Examples are the following. _{ngani bununu parai
I am scratching myself (where it itches)

literally in German: 'I an itchy, therefore I am scratching [myself] or laying a hand on [the itchy spot].} _{kintala witja bununu parai, tidnali muruwateriji
the scabrous dog has the itch (and in order to get rid of the itch,) he is scratching himself with his paw

Here the two verbs, bununa

For the first time under this section bununa is written with the normal verbal ending -na.
and parana, have become adverbs [governing] the verb muruwana which appears with -teri- in its reflexive form. In German the sentence would then read: 'Itching is forcing the scabrous dog to scratch himself with his paw'.} _{mudla bununu parai, kanali ngana dikai
my nose is itching; folks (somewhere) are mentioning my name

that is to say, it is an accepted view that when a person's nose itches, his name is being mentioned somewhere or another. Someone is either saying something good about him, or is bent on mischief. Because a pagan man's evil conscience often accuses him, he is extremely superstitious, and accepts fictitious omens as forebodings [or predictions] of impending disaster. Thus, upon the itching of one's nose, one's first thought may be that of a pinga whose approach is imminent, and to mention the name of the person whom its [members] have in mind. On the other hand, this itching may be attributable to something else. For example, a long-absent friend, or brother, etc. may be returning home and has just mentioned the person's name. If the itching of the nose occurs at night, one takes particular note of the flight of the birds next morning, that will then indicate from what direction the pinga, friend, or brother etc. will arrive. If a man has a healed wound or scar that he received in a fight, and this scar begins to itch, again that is a sure omen that, in one way or another, a fight will ensue. (Who doesn't, in a case like this, involuntarily recall the saying: "At the tingling of his right ear a man is being praised; at the tingling of his left he is being slandered?").

If a man's back or if a woman's breast itches, this is considered a good omen, for the particular man's younger brother (ngatata) whom he once carried on his back, or the sister of the woman concerned is returning home. The pagan simply believes that the ngara
heart; conscience gives [certain] indications that express themselves through itching. bununu parana is used in a figurative sense, e.g. of a quarrelsome man. One says:
mina jundru kirra jupai, palku bunanali jidni nganai?
why do you torment the boomerang? does your body itch? (or: are you an itchy body?)
Often the remark is made: 'The fellow has no peace; he has to start a fight'. That is the meaning implied in the previous sentence.} bununu paribana pununu parra-ipa-rna to cause someone else to feel itchy _{with reference to perspiration:
kangujeli ngana bununu paribai
perspiration is making me feel itchy} _{similarly with reference to flies (muntju), or sand down one's neck, etc.} bununu paranietja pununu parra-rna-yitya one who has a perpetual itch e.g. a leper. kana bununu parana nau he is a man with a continual itch nau is 'he, as one who is remote', not naua 'he, as one who is close at hand', for one may not say this sort of thing within earshot, lest the person concerned be offended, inasmuch as itching is nothing to brag about. bununu pirna pununu pirna large itch this is used in a figurative sense of a man who rejects his wife, in order to look around for another [woman], and after that for [still] another. The idea is thereby expressed: 'He is a man driven by sensual appetite for one girl or woman after another'. Cf. baka pirna. the term bununu parana relates to the Mura Warilani In all probability this name should read Wariliwulani. an old woman who once had many sores and rashes (tapa). While these were [in the process of] healing, they [still] caused her considerable itching. So she used her hands to soothe this irritation of the skin. That is how the word is said to have originated. Diari I am itchy Wkng I am itchy Kuj I am itchy Ngam I am itchy Tir I am itchy Wkb I am itchy Jaur I am itchy Jandr I am itchy buljuru pulyurru clay; bog; mire; mud this expression is used only when soil of a sticky [nature] has been saturated with water through and through. If it is dry [soil], it is covered merely by the term mita earth. Besides, as far as the Aborigines in the dry interior of Australia are concerned, buljuru becomes available only after rain, although it may be found in half-dried-out saliferous creek-beds. Buljuru jeljujelju is used when an apparently dry stratum of soil has formed on top of the [soft] morass underneath, so that when one walks on it, one sinks down. Examples are the following. _{karari mita buljuru nganai
today the ground is boggy or miry
since it has rained} _{ngamalkateriau, ninkida buljuru jeljujelju!
be careful, (lest you sink down); there is only a dry crust of earth on top of this bog} when buljuru is combined with the personal pronoun nauia he as in nauia puljuru it denotes an idiom or widower as long as he or she is involved in mourning over the deceased. Thereby I indicated the unworthiness of a married person without the other party, in as much as the death of a marriage partner reduces the relatives and survivors of the deceased to a certain status of shame and insignificance. Buljuru also describes a person who pursues his own ways, unconcerned about the laws of the old people. Such a person does not care about what has been commanded or forbidden since time immemorial. Therefore he is described by the disreputable term of buljuru. Diari I sank down in the bog or clay Wkng I sank down in the bog or clay Kuj I sank down in the bog or clay Ngam I sank down in the bog or clay Tir I sank down in the bog or clay Wkb I sank down in the bog or clay Jaur I sank down in the bog or clay Jandr I sank down in the bog or clay bunnga punnga lungs of humans, birds, and animals. It is the respiratory organ. In contrast to ngara heart, bunnga lungs, in the sense of the respiratory organ, is actually applied only to emus (warukati). The addition of tutungana to ullulate; to beat; to breathe hard) lends a predicative form of expression to the subjective heart (ngara) and lungs (bunnga). In the case of humans, as well is of dogs and other quadraped animals, it is the heart (ngara) that performs [the act of tutungana, whereas in the case of emus it is the lungs (bunnga) that fulfil this function. Thus, bunnga tutungana for an emu's lungs to breathe fast through [induced] excitement and alarm. During an emu hunt the birds are surrounded. Cf. emu-hunting. If an emu is compelled by way of fire or encirclement to run fast in fear of its life, it emits a peculiar [drumming] sound of which the concealed ambushman will take note. The [making of this] sound is described as bunnga tutungana. In the case of humans and of other animals it is referred to as ngara tutungana. bunnga patai the lung is out of order or diseased the following [illustrates] how the Aborigine diagnoses the various illnesses in accordance with their outward manifestations. [At first] the tongue of the patient is examined. If it looks darker [than normal], he supposes that the lungs are affected in sympathy. Accordingly, there follow natural or magical [efforts] to effect a cure. the word bunnga bears reference to the muramura Danjuputja or Tertijapina. The latter once sat, together with others of his kind, stealthily concealed near a water-hole to which emus were to be driven in the course of a hunt. From his secret hiding place he heard the encircled approaching emus breathing hard in fright. He described the latter sound in the words: bunnga tutungai the lungs are heaving up and down Hence the name bunnga. Diari my lung is painful or diseased Wkng his lung is painful or diseased Ngam his lung is painful or diseased Tir his lung is painful or diseased Wkb my lung is painful or diseased Jaur my lung is painful or diseased Jandr my lung is painful or diseased bunngala bunnga-lha lung-sufferer one who suffers from a diseased or painful lung. bunngala ngani patai lung I suffer the pain has settled in the region of my lungs buljubulju pulyupulyu morose; sullen; contrary; dissatisfied; ill-tempered; discontented; irritable; ill-disposed; glum; gesture-wise betraying one's lack of goodwill buljubulju ngani, tanali ngakangu wata billi jinkina warai I am dissatisfied, because they have not given me a net-bag buljubuljurina pulyupulyu-ri-rna to be sullen; to grumble; to complain Examples are the following: nauja karari buljubuljuriji, ngangau ninaia wata jinkina warai he is grumbling, because he, i.e. the complainant standing nearby, has not been given anything For some strange reason the dative nunkangu is used when the complainant is absent and far away. In that case the sentence would read: nauja karari buljubuljuriji, ngangau nunkangu wata jinkina warai he is grumbling, because he, i.e. the complainant far away, has not been given anything Note that accusative would be ninaia) buljubulju ngankijiribamalina pulyupulyu nganka-iyirpa-mali-rna to murmur; to complain against one another reflexive. tana buljubulju ngankijiribamalina warai ngantindru they grumbled against one another regarding the meat buljubulju wapana pulyupulyu wapa-rna to continue on one's way in a sullen mood an example is: nauja buljubulju wapana warai he went on his way (today or yesterday) in a disgruntled mood buljubulju kurana pulyupulyu kurra-rna to devise dissension buljubuljurinietja pulyupulyu-ri-rna-yitya grumbler one who is constantly surly, disgruntled, dissatisfied. this word owes its origin to the muramura Jelkabalubaluna. In those days, when his wives had disgraced themselves, he lost his temper and walked off in a sullen mood. Diari to grumble Wkng to grumble Kuj to grumble Ngam to grumble Tir to grumble Wkb to grumble Jaur to grumble Jandr to grumble burku purku type of bush a certain bird is called burkupaia or the 'burku-bird', because of its long and thin legs, just like the stems of the burku bush. at entry No. 3920-6 Scherer has a note: "According to J.G. Irrgang (who spells the word "purku"), this is the 'broom-bush' As the wind blows the sand against it, or against any obstruction in its path, the sand gradually forms into a mound." Wkng type of bush dauadauana dawa-dawa-rna to ward off; to forbid, to prohibit; to prevent, to hinder; to hold back; to change a person's opinion; to order to be silent this word is derived from dauana. The latter [term] is used when the preventive action applies to only one thing or person, but the former dauadauana when it applies to several. For example: ngato ninaia dauala nganai I shall prevent him ngato tananaia dauadauala nganai I shall prevent them the main point of interest in regard to this word, is that if someone wants to start a weapon-fight and has already given vent to his feelings, [another person] prevents from carying out his intention. [He does this] either by admonishing him in [so many words], or. by locking his arms in a firm embrace. 'Native' doctors frequently do this. Yet this word is applied in all sorts of different ways. Oftimes it even approximates the word nganarawalkana which is used in the same sense, though it refers more to things. kintala dauadauaramai keep that dog away lest he bite me. mai, wapau ngapa kulkala, tananaia tampangara dauadauala now go and guard the water [by] chasing away the pelicans Should there be a pinga or some other hostile group, of whom it is believed their intentions are no good, a deputation of three or four men, and, under certain circumstances even women, are immediately sent out to dauadauana them induce them to change their mind, so that it should not reach the point of fighting and warfare. Dauadauana is often used as [a point of] reproach, for example: minandru jura wata dauadauana warai? why did you [pl.] not take preventive action? The fact is, it is customary among the 'natives' that when two men become involved in an argument, someone holds them in check. Anyone who does not do this is considered a coward. Now, it can happen that when the men become involved in a fight, one group of spectators [tries to] hold then back, while another [group] urges t on. This is what gives rise to disturbances and various] shouting back and forth. An example of dauadauana, in the sense of to encourage; persuade is: poto jinkani muntali ngamalkamai, wata morla jinkiau keep your things to yourself; don't give anything more away If, for instance, someone kills my brother, and, for some reason or another, I at first do not feel inclined to avenge the murder, postponement does not mean abandonment. So as not to appear a coward, I must wreak out revenge on him at least to the point where I commit some act against him worthy of death. The tearing down of a stranger's wurley is one such act. If then, at a favourable opportunity, I enter the camp where my brother's murderer has his wurley, I set to work and tear it down, for everyone to see. For this [act of] demolition I have deserved to die. Now, if the owner of the wurley asks me: "Why are you doing this?", I simply reply: "You already know the reason". Everybody in the camp now dauadauana intervenes; takes preventive action lest the offended man loses his temper. When that has taken place, the death or murder has been avenged. I have insulted the man concerned, just as if I had killed him; and he has had to put up with the destruction of his wurley. The people now sit down together, and the whole matter is settled. bulja dauadauana to hold back or restrain in vain to no avail, unsuccessfully. ngato ninaia bulu dauadauana warai turuja wapana I [tried] unsuccessfully to prevent him from going for firewood when the other men are absent from camp, one of them, as a rule, stays behind. The one who remains behind is responsible for anything that may eventuate in camp, as well as for all property that is left lying around. If a stranger enters the camp during that time, and wants to make a fire with some of the wood brought in by other men or women, or wants to make bread from some of the seed that may be on hand, the camp-supervisor dauadauana intervenes 'to prevent' this. It is, of course, an express principle that nobody may walk into the camp of another person while the latter is absent. If anyone fails to observe this rule of etiquette, he gives rise to [serious] trouble. However, the camp supervisor is the first [person] to be taken to task. If he can say: ngato ninaia bulu dauadauana warai I tried to restrain him he has saved his reputation, for he is not in the position to start a fight on his own. Often, therefore, the intruder Reuther has inadvertently written "Eilindringlich" for Eindringling. must pay the 'penalty' with his life. At times one can observe a 'native' hanging his net-bag on a tree, in order to keep it safe for the time of his return, since it may have got too heavy for him to carry about. It would not occur to anyone simply to examine the contents of the net-bag, much less to take something out of it, for serious punishment would await him [if he did], since the culprit could be easily detected by his footprints. dauadauanietja dawa-dawa-rna-yitya protector; defender; preventer; hinderer not to be confused with wadlietja peace-maker. dauadauanietja is the name given to the pirrapintamara or pirrapintaetja teachers of tribal law, Reuther: "Gesetzeslehrer". for their instruction consists almost entirely in dauadauana [i.e. in stating what is forbidden or prohibited]. [There is a] proverb [which says]: dauadauanandru kana marapu tepi ngamai many people survive because of dauadauana The inference to be drawn from this [remark] is: if there were no dauadauana, many more people would be killed. [Hence] the preservation of many people's lives is mainly to be ascribed to the ark of these instructors in [public] morality. Reuther: "Norallehrer" it is certainly not love, but fear of punishment that prevents people from doing wrong. If someone dies near a waterhole or lake in which fish are to be found, then fishing is immediately suspended at this spot. Death of the deceased precludes (dauadauana) this as a first step, so that no more fish may be taken from here. We note yet another example of dauadauana of a man. This has its underlying reason in that people should not congregate here in large numbers, so that no strife may arise near the grave of the deceased, and so that the bond of unity over the dead Reuther: "Buendniss ueber den Toden". P A.S may not be disrupted. The point is that anybody in the vicinity of the grave is at the same time near the [object of] remembrance and of vengeance because of the bone-pointing. [However], by not being reminded [of the dead], the heart that would [otherwise] fume and breathe vengeance is expected to settle down and cool off. It stands to reason, [of course,] that by seeing [the grave] or being anywhere near it, one will at first be reminded of it. Hence the dauadauana in this instance, [i.e. the rule to keep one's distance]. It now remains to be briefly noted that the bond of unity over a deceased person, as already indicated above, precludes the taking of revenge. On the other hand, the nearest kinsman of the one who has died near the lake are [still] permitted to fish here since they are naturally not going to argue, much rather will they, within sight of the dead man's grave, respect his [memory] and mourn him honourably. Only in the course of time, after the first fires of vengeful [wrath] over memories of the dead have gradually died down in [people's] hearts, is [general] fishing re-allowed. But if some folks have nevertheless been tempted to place their nets secretly in the waters mentioned, relatives of the deceased are buljubulju and will not let the matter pass unavenged. For all that, [an element of] selfishness, which, under clever pretence, may here stand the individual in good stead, plays a big part in the whole matter. These stealthy fish-poachers are regarded as trespassers of the law, inasmuch as they are considered to have broken the bond of peace over the [very] grave. bulu dauadauana pulu dawa-dawa-rna unsuccessfully to ward off, to dissuade, to forbid, to disallow From this point to the end of the first paragraph on dauadauanietja on p.60 Reuther has crossed out his 75 with the marginal comment: "mentioned already beforehand". if some one has tried unsuccessfully to restrain or forbid another [from doing something], but his words have fallen on deaf ears, he says: ngato ninaia bula dauadauana warai I tried unsuccessfully to restrain him It is usually like this. If the men are going to be away for a considerable time one of them stays at home to protect the women and to guard the things that have been left behind. This man is held responsible for any eventualities that may occur. If, now, some stranger arrives on a visit, he becomes the guest of the man who has stayed behind. The latter does not allow him even to lay on the fire a piece of wood which one of the men who are absent brought in, much less to sleep in the wurley of one of the absent men, or to take anything out of it. If he tries, notwithstanding, to do so, the man who stays behind dauadauana intervenes, saying, for example: ngato jinkangu ngakani paua jinkila nganai, nunkani worani! I will give you some of my seed (for bread); leave his alone If he is tempted, nevertheless, to take something that has been forbidden, he can be assured of having stirred up hostility. When the absent person concerned comes home and finds that something [of his] is missing, he casts the blame on the man who has stayed behind. [but] this man excuses himself, [saying]: ngato ninaia bulu dauadauana warai I could not restrain him The apology is accepted as valid, for this man could not and ought not defend himself single-handedly because he could just as easily have been beaten. But the matter is not left unavenged, even though a long time should elapse; for the pagan can forget nothing. Still, this sort of thing happens only in the rarest of instances, because everybody knows what [a serious thing] is involved. [At times] the observation can be made that somebody or another has laid his dilly bag (which probably got too heavy for him to carry any further) on a bush near the track. Now it would not occur to anyone to go there and examine what might be inside, for the culprit would soon be discovered by his foot-prints, and punishment would not be long delayed. There is a proverb [which says]: dauadauanandru kana marapu tepi ngamai many people owe their lives to [the law of] restraint It is a noteworthy characteristic of the 'native' that he actually wants to be restrained. Were he himself, for example, to give in during the course of a dispute, he would imagine that those around him believed he was timid. But if, [under the firm restraint of] dauadauana, he relents, he has simply complied with convention; and his natural pride, [born out of] a stubborn heart, has suffered no prejudice. He simply does not know the teaching of the apostle [Paul]: "Why not rather suffer wrong? Why not rather be defrauded?" [1 Corinthians 6,7]. Only the Spirit that emanates from god can bring about this [change of attitude]. dauadauanietja dawa-dawa-rna-yitya one who disuades or forbids this is the name given to the pirra-pintamara when they proclaim the laws again and again. Special emphasis is placed on the constant need to exercise restraint (dauadauana), for in this way many people's [lives] have been saved. [To quote] another instance of dauadauana. Let us suppose, for example, that the son or daughter of an old woman has died, whose husband also is already deceased, and who therefore cannot take vengeance in respect of her dead child. Nevertheless, since vengeance belongs to the common law of life, she puts on a dance (kumana) in order to rouse and incite the camp-inhabitants to take vengeance [on her behalf]. Because she does this repeatedly, usually during the evening, the local young men confer together and then go out on a vendetta raid. Thereby they dauadauana the mother, that is, without saying a word, they induce her now to be satisfied. Here is another example. If the circumcision of a man's son is about to take place, his father is nintali ashamed. Since the young man's mother and brothers play a leading role in this connection, the father is dauadauana, that is to say, he must sit down isolated and alone in a wurley, unable to attend the [actual] circumcision. Only after the wound is healed does he get to see his son again. Or, if 'native' man visits another camp and is neither given pitjiri nor kindly received, he returns home buljubulju sullen and bad-tempered relating how he has been treated here and there. The local inhabitants look unfavourably upon this [form of] treatment and [advise] dauadauana, i.e. they forbid [their people] to do the same thing when an opportunity presents itself. dauadauana dawa-dawa-rna to advise caution and discretion; to admonish to be careful Examples are: wata pitani kariau, jidni puriati! don't climb any trees, otherwise you will fall worku karitjiau, ninkida wiparu! go round about; there is a venomous snake lying here wata wapau, tanali jidna nari nandraiati! don't go there, or they will kill you dauadauarijiribamalina dawa-dawa-ra-iyirpa-mali-rna to protect yourselves against one another this is a reciprocal form of speech but excludes the speaker. On the other hand, dauadauarilkijiribamalina includes the speaker. dauadauanietja dawa-dawa-rna-yitya one who instructs this is the name given to the pirrapintamara instructors in tribal law this word owes its origin to the muramura Darana. Long ago, when he was camped at Lake Hope and there had been a heavy downpour of rain (for he had invoked the Mura), so that the whole countryside was now flooded with water and he himself was forced to stand in it, he ordered the rain to stop (dauana). Diari I shall restrain him Wkng I shall restrain him Ngam I shall restrain him Tir I shall restrain him Wkb I shall restrain him Jaur I shall restrain him Jandr I shall restrain him dulkumarrana to get sick; to burp; to have an aversion against; to belch this word is composed of dulku and marra, with the addition of the verbal ending -na. Dulku signifies fat stomach and marra means new. Anyone having a big fat stomach is called dulkuna. Literally, therefore, dulkumarrana means new fat stomach, but, due to the verbal ending -pa the [noun] becomes a verb and has the equivalent meaning of 'to loathe, dislike, detest, have an aversion against; to belch'. The reason for the aversion is already partly contained in the word, namely: the stomach takes in some new and unaccustomed [variety] of food, eaten to excess and which it cannot tolerate. dulkumarai ngani; minandru? bukali wata ngantjai mandra I am belching, (or) I have a dislike for it. Why! The food (that I have eaten) is not amicable to the stomach, (therefore it causes a man to feel bloated) However, this word is also used when the aversion is engendered externally, as in: worku karitjianau, ngaiani dulkumarraiati go round about (around the carcase), we may otherwise loathe [the smell of] it Figuratively, the word is used of people, towards whom one does not feel favourably disposed, as in: nunkangu ngani dulkumarrai I don't like him (am not favourably disposed towards him), or better, I detest him dulkumarranietja one who is fastidious (selective) in respect to food this word bears reference to the muramura Mandramankana, who once swallowed numerous animals and humans. When his stomach was so full that it swelled to a great size and he was feeling sick, he called it dulkumarrana. Diari to belch Wkng to belch Ngam to belch Tir to belch Wkb to belch Jaur to belch Jandr to belch dunkana durnka-rna to come out, to go out; to come forth, to emerge; to rise to come out of a wurley, or through a hole, etc., used of humans and animals; to come forth from a distance or from a place of hiding; to come forth from a seed in the above sense, however, [the term] is used only when one is speaking of 'coming forth', etc., or when one is only contemplating the act. But if the thought becomes the reality, then the word is combined with the verb tarana, so that it then reads dunkana tarana (tarana from top to bottom; from the inside to the outside. In this case, therefore, dunkana has become an adverb, and as such remains unconjugated, whereas the verb that follows is conjugated, for example: ngani wolja dunkala nganai I shall go outside presently ngani karari dunkana tarala nganai I shall go outside now i.e. I am already on the point of going outside. If one believes there are people in close proximity, not as yet within sight, when one nevertheless expects to show up within a very short time, it is common to say: tanaia wolia dunkala nganai they will soon turn up When their heads are already visible, the remark is: tanaia dunkana tarai there they come In much the same way this idiom implied with [the respect to the rising of the sun, the emergence of animals from their holes, [the appearance] of the stars at night, of the moon, of diving water birds [that come up to surface], of rain clouds, of seed or root vegetables after rain, of the growing up of children, of [the approach of] winter or summer, and so forth. If the [act of] appearing, etc. has already taken place, it is common to say: nauja matja dunkana tarana he has already shown up The word matja preceding the two contiguous verbs precludes their being conjugated, and so both are left to stand alongside each other in their bare infinitive [forms]. dunkalkana durnka-lka-rna to lead forth; to carry out the combination dunkana taralkana) is also used, as in: ninaia ngaiani dunkana taralkana warai we have brought him out dunkingana durnka-inga-rna to go out past others; to force one's way out through a crowd; to squeeze one's way through and escape like an animal through a narrow hole. An example is: nauja nganti wilpa wakani dunkingana warai the animal squeezed its way through the small hole dunkingalkana durnka-inga-lka-rna to help another person through a crowd; to somewhat enlarge a hole, so that an animal can get through For example: minandru jundru ninaia dunkalkingana warai? why did you help him [get] through? dunkalkanietja durnka-lka-rna-yitya one who carries [someone or something] out dantjamana dantyama-rna to bind, to seal, to fasten, to confirm this word is used particularly in connection with matrimonial unions. To be able to enter into a mutual marriage arrangement, the point at issue is that each of two men has a sister whom he can give to the other; thus they become mutual brothers-in-law. These two brothers are not altogether unfamiliar with the fact that their respective mothers-in-law have already had their eyes on them since their youth. And so the way has been gradually paved for the mutual family relationship of the future. Hence the two prospective brothers-in-law have been friends already since childhood. They eagerly stick together and often go hunting together, etc. This friendly relationship has always been noticeable to the prying eyes of close neighbours, who can readily see what the ultimate intention is. Everyone, however, is cautious about wasting any words over the matter [or passing any comment on it]. On some special occasion, maybe at a ceremonial dinner, for example, or during a circumcision festival, the two elder brothers [of those concerned], or, in their absence, their mothers or else the nearest influental relative, step forward in public and proclaim the matrimonial arrangement in everybody's hearing. The announcer marks two strokes on the ground, which he divides squarely across the centre, and says: 'Ngaritjalina shall have Kurakani to wife, and Womalina shall have Ditjiminka: ngato ninaia dantjamai I confirm this Thus: Ngantjalina [male] = brother, Kurankani = sister, Womalina = brother, Ditjiminka = sister. Diagram 1 goes here. This now is called pinta manduribana to confirm a marriage contract, somewhat after the manner of tying two ends of string together in a knot. The mothers of the newly-weds are not unready for this moment. Already for many a long day each of them has been carrying around the pair of kapita tails together in their net-bags, albeit secretly. This has its [own peculiar] significance. Just as the two pair (representative of those who are later to marry) are lying side by side in the mothers' net-bags, so also the hearts of those intended to be united shall eventually find their way together. Now that each of the couples has been joined to a partner and the future marriage has been confirmed (dantjamana), each of the mothers steps forward and shows in public the two toa which they have this long while been carrying around in their net-bags, thereby indicating that they are agreeable to the contract. All who are present now burst out in obvious jubilation and are glad at [the news]. At this both the brothers, the mothers, and in fact all who are involved, feel themselves not a little flattered. Such a marriage, that has been confirmed before a whole crowd, is inviolate and firmly indissoluble as long as the newly-weds shall live. Another form of dantjamana. Let us assume that a close relative has died and his corpse now lies there in front of them. The nearest of kin may not carry the deceased's body to the grave; this would surely break their hearts, forasmuch as death, in any circumstance, is the pagan's bitterest enemy. Who, now, shall carry the body to the grave? Even for an occasion like this provision has already been made. A young man and a young maiden, who, if the worst should come to the worst, are not in a [favourable] position to be given together in marriage through [the lack of] brothers or sisters, are placed in readiness to bury the deceased. In this way they are now given the opportunity to accept each other in marriage. It may, incidentally, be added that it is difficult for brothers to obtain a wife if they have no sisters, or for sisters who have no brothers that could act in their interests. Let us, now, further see how such young men and women are respected. The intended young man is called upon to carry the dead body to the grave. The corpse is lifted or to his head, while another man stands at his side. The intended young maid, who this day is to be united with the aforesaid, also steps forward and helps her future husband to carry [the body]. On arrival at the grave, the corpse is laid on the ground. The young pall-bearer (called a pirrapirra) and the young maid [next] step down into the grave together. The dead man is then placed into their arms, whereupon they bed him down in his grave. While the two [young folk] are carefully bedding the body down, a brother or one of the nearest relatives steps up to the grave, and says to the bystanders: jura naji pudlana? ngato ninaia dantjamai naria pirrapirrani do you see these two? I unite him as pall-bearer We would say: 'I confirm this marriage (or this matrimonial union) over the deceased, to whom these [two young people] have done a good deed'. On the occasion of some later celebration this marriage, already confirmed, is once more proclaimed in public, so that no one may lay any further claim on the young maiden who has now been given away in marriage. With that the marriage is legally binding and may not be challenged. While the two people's [names] are being pronounced in public, the following sign is sketched on the ground: Diagram 2 goes here. The semi-circle symbolises a wind-break (katu), as one erects against the wind in a camp under the open sky at night. The two parallel lines signify the newly-wed couple, while the four dots, two on either side, [represent] lighted fires, between which (because of the nocturnal cold) 'native' people lie down to sleep. dantjamana dantyama-rna to ransom; to redeem; to release; to act as guarantor; to go surety; to make oneself responsible for Let us suppose, for example, that somebody is in debt. It may be he is in debt over a weapon, an ornament, or anything of that nature, but is not in the position to discharge his obligation, though the creditor is pressing his demands. However, a friend intervenes and pays the debt [for him]. Thereby he has dantjamana, i.e. cleared the debt on the one hand, and released the debtor on the other. The creditor is satisfied, and the debtor is free. Another example of dantjamana. A prominent kapara chief; headman, has died, say in Kaparamarani. It stands to reason, of course, that the kapara did not die a natural death, but that his death was brought about by the pointing of a bone. Now, since the general rule obtains among the Aborigines: 'an eye for an eye, and a tooth for a tooth', i.e. respected equals versus respected equals', there is no alternative [line of thought] than that another kapara, say in Kilawilpa, [must] have occasioned the death of the kapara in Kaparamara. In a [spirit of] vengeance, devoid of mercy, efforts are now made to apprehend the kapara at Kilawilpa, and at the first convenient opportunity he is murdered. Of course, there is now danger in every quarter, for a high price is placed on the head of a kapara. The Kilawilpa people, too, now plan immediate revenge. The Kaparamara folks are more than sufficiently aware of that. Thus a whole host of people have probably to risk their lives; indeed, it is possible that an entire tribe could be wiped out. Besides, each of the feuding tribes is naturally uncertain as to its [relative] strength; for how easily could not another hostile tribe align itself with one's hostile [opponents] and thus bring about the total extinction of the others? What is to be done now? It is of the utmost importance that peace be restored by whatever means possible. This may proceed along the following lines. Those tribes living far removed from the place where the kapara (who has just died of natural causes) had resided, come [over] to Kaparamara to restore peace. Naturally, they come armed and in the greatest possible numbers, in the event that, should peace not be established, they may not suffer defeat in the combat. They offer [terms of] peace by way of the following introduction: pudla kapara ngaiani dantjamana kurananto we want to join together (literally, as in marriage) the two kapara (the one deceased and the one killed) From [what has been said] above, it is understandable that this proposal will be accepted. The relatives and acquaintances of the two kapara, (being those who are [entitled] to speak first in this matter), are now drawn up in two lines opposite each other. Through an intermediary the question is now put to both parties: jura ninaia nari terkalkai? do you [still] want to put up the dead man? Here nari is your kapara, in other words, have him further avenged? From all sides comes the reply: a-ai, kana panini no, no-one otherwise all the people (of our tribe) might perish. Good, so all are agreed there shall be peace. The intermediary now takes two small sticks, intended to represent the two kapara, and ties them together with a piece of string, whilst all sing out from either side: dantjamana karau! wrap them up, and tie them together (This translation expresses the literal meaning rather superficially, for it is a strong imperative form. But I cannot find any better German words to literally express the dantjamana as an adverb governing the verb karana, and meaning to wrap up, to bind, to tie together (in its imperative form) for, literally, it would mean: 'tie it up, seal it up, make it secure, wrap it up, tie it around, tie it together'. In my view, this combination of words does not exist in German). The intermediary then says: pintamati nguru, jeruja ngato dantjamana karai very tightly (firmly) and indissolubly do I bind these two (kapara) together (Even this translation expresses but feebly the severity, the indissoluble certainty and the reality that lies inherent in those words. Freely I would translate: 'as firmly and securely as the marriage bond binds together, so do I bind [these] two kapara'. Let us leave it at that! I offer the German translation as best I can, and shall now proceed with the rest). After the intermediary has finished wrapping up and tying together the two small sticks as tightly as possible, he tosses them backwards above everybody's head, saying: wapalau dunkanto go, both of you, to be gathered among the aged and forgotten By means of this ceremony the two dead kapara, who feuded with each other while they were alive, have now become friends, just as two people in marriage. Thereby all war and strife is now set aside, for, with the aid of two small sticks, the intermediary has confirmed it (dantjamana), so that [all] have now become friends. From henceforth no-one is allowed to undemine this friendship. Were someone to attempt it nevertheless, the peace-maker would be offended. The two [formerly] hostile parties now sit down together and feast in each other's company. dantjamana terkibana dantyama-rna tharka-ipa-rna to ram in tightly For example, to set the main posts or supporting props during the building of a hut more deeply than others, and ram them in tightly, so that in the event of a heavy rain (kuditji) the hut will not collapse. dantjamana nandrana dantyama-rna nandra-rna to drive or hammer in firmly e.g. to drive two posts (on which a net is to be fastened) firmly into the bed of a lake, so that during the night the waves do nob perchance, tear away the net and the posts with it. dantjamana kurana dantyama-rna kurra-rna to fix a boundary, to establish a boundary, to determine a boundary, to define a boundary, to divide property Joshua determined and fixed the boundaries of the tribes of Israel; up to that point the land belonged to each individual tribe, etc. In the same way boundaries were accurately defined in days of old, when the Aborigines still existed in large numbers. [It was decided] how far each individual, each local group, or each individual tribe had its boundaries for hunting, [supply of] water, or seed-gathering. To go beyond these appointed boundaries in order to hunt, etc. was very strictly forbidden, as we have already heard in connection with dia. On the other hand, everybody was at liberty to allow his neighbour or special friend to hunt, etc. on his [own] hunting preserve. dantjamaterina dantyama-tharri-rna to guarantee for oneself; to decide for oneself this word is used only when speaking about some other tribe or camp: tanali dantjamaterina warai, wata morla nandra-nanto they promised each other never to fight again In a certain sense, 'to bind oneself by an oath' is applicable here also: Juda-kana palpali dantjamaterina wonti, ninaia Paulus nandrala several Jews placed themselves under a vow to kill Paul dantjamanietja dantyama-rna-yitya one who promises this is the name given to the old men who are deceased. this word bears reference to the two muramura the Marduwirdiwulana. The father of these muramura busied himself collecting the fat of those animals that his two sons killed in the chase. The fat that was stained red with blood he placed into a special net-bag, and the yellow [fat] into another special [bag]. Thus, one day he was carrying these two net-bags filled with fat around on his head. For some reason the two net-bags fell to the ground, and the fat was spilled to such an extent that it kept on spreading further and further, so that he could contain it no longer. He therefore decided (dantjamana) that from henceforth this karku ochre) should be used for decoration at [ceremonial] dances. and so it came to pass. From the reddened fat came the red ochre, and from the yellow [fat] the yellow [ochre]. It is so to this day. duljina dulyi-rna to become tired, to become languid, to become shaky, to become weak pinaru paltuni duljina warai the old man grew weak or tired on the way it should be noted that the verb duljina is derived from the adjective dulja; only through the verbal suffix -na has it become [a verb]. (Let no one take exception to the fact that in the German translation, as was the case in the above sentence, the word 'tired' occurs as an adjectival adverb. To follow the literal sense, one might certainly do better to combine the word 'tired' to the auxiliary verb ['become'], so that one would need to write 'became tired'). _{to move

pita duljina warai
the tree is moving} _{to die

pinaru ngoperaetja matja duljina warai
the doyen among the old men has died (out of frailty)} _{to sprain one's foot or ankle; to dislocate a joint

tidna ngakani duljina warai
I sprained my ankle, or: I trod on the side of one foot} duljibana dulyi-ipa-rna to [make to] fly; to bend; to move _{ngaiani pita duljibana warai kalara maraia
we bent together a rod for a stoneaxe-handle} _{ngato paia duljibana warai
I tired the bird out
i.e. by making it fly.} duljarina dulya-ri-rna to continue to grow tired this is another form of the verb derived from the adjective [dulja], and denotes an intensification or continuous progression: nauja paltuni duljarina warai he continued to grow tired on the way Meaning: he grew increasingly tired, until he could go no further. duljina wirina dulyi-rna wirri-rna to stop going any further the element duljina is an adverb and wirina is a verb. having not reached the intended or proposed objective. tanaia Kaparamarani duljina wirina warai they got held up at Kaparamara which implies at the same time that they wanted to go on, e.g. to Lake Hope. This is also expressed by the following. ngajimarla duljina to stop going further when it is merely applied to the will: nauja ngajimarla duljina warai tiririnanto he was falling up to his neck to fight The implication is: but it didn't come to that. duljaduljamana dulya-dulya-ma-rna to disperse, to scatter; to hand over; to distribute; to stir up (water); to tear down (a wurley), to confuse (people and their ideas) nulia nunkani poto duljaduljamai, tananaia nulia kulkananto He is dividing up his goods, which he ought really to save up and look after duljadulja dulya-dulya confused nunkani tidna ngaiani tidna duljaduljani worarana warai we lost trace of him in a confusion of foot-prints that is to say, when his footprints merged into a host of [other] footprints, we discontinued following them. duljaduljamanietja dulya-dulya-ma-rna-yitya scatterer the origin of this word is ascribed to the muramura Jelkabalubaluna. His wives once brought him some nicely-peeled jaua, but because he was angry with them he scattered (duljamana) the fruit in all directions. dupudupu dupurdupu paralysed; lame; crooked, stooped; stuck at home (as if bound) _{nauja kana dupudupu
he is a man infected with gout} _{nauja kana dupudupu, nauja wata wirariji
he is paralysed and cannot get about} _{mara dupudupu
wilted hand} _{punga dupudupu
small wurley} _{poto dupudupu
(bundle of) tied up articles} dupudupu is everything, in fact, that normally lives and moves, but which for some reason or due to some circumstance stops moving, or is forced to stop and therefore can no longer move. dupudupu ngankana dupurdupu nganka-rna to bind; to tie together e.g. hands, feet, animals and articles, in which case dupudupu is an adverbial additive. ngaiani ninaia dupudupu ngankana warai, nauja wapaiati we tied him up, otherwise he may have run away dupudupurina dupurdupu-ri-rna to crouch down. to squat down; to shrink together; to confine oneself; to curl up; to roll together _{kilpandru ja talarandru ngaiani dupudupuriai
we are crouching down together because of the cold and the rain} _{ngapa dupudupurina dikana warai
the water has been drying up
has receded from the shore} _{nulia para dupudupu ngamalkai
he has curly hair} _{kilpani tjutju pratjana dupudupu ngamai minkani
in winter all snakes lie curled up in [their] holes} this word bears reference to the muramura Darana, who once had a vast retinue of mili 'servants'; they were all dupudupu; that is to say, they as yet did not have fully-developed limbs. dalpa tharlpa ear-lobe; mesh[-holes] (in a net), leaves (on shrubs or trees) _{ngato nunkani dalpa kirrali wokaribana warai
I cut off his ear-lobe with a boomerang} _{jama-dalpa wordu jundru ngamalkai?
your net has a small mesh

i.e., is it not [very] long? [sic].} _{talara burujeli pitadalpa nandrana warai
the hail damaged the leaves on the trees} this word, too, bears reference to the muramura Darana. He once prayed for rain, which [subsequently] set in. The grass came up in abundance. But, in order that the people living further away should also experience his generosity, he plucked off blades (dalpa) of grass and scattered them in all directions, thus causing grass to grow everywhere. daka thaka hard earth; lump, clump, clod of earth Reuther uses the odd term "Schrullen" (not to be found in the German dictionary) for Schollen. _{nauja mita daka
this is hard ground} _{mita dakala nulia ngana diana warai
he threw lumps or clods of earth at me} dakala thaka-lha hard ground dweller this is the name given to those people who have built their hut or wurley on hard ground, in contrast to those who live on the sandhills and are called dakula. For the above reason there was a tribe named Dakala, because the country they inhabited was hard ground. ditji dityi sun A marginal note reads: "Cf. No. 187". feminine gender. actually not 'day', though the Aborigines do use the term 'sun' for 'day'. If one wanted to use the term ditji sun for 'day', one would need to say ditjini in the sun, i.e. during the day. _{karari ditji mintjiai
the sun is now shining
hence it is daytime.} _{karari ngaiani ditjini ngamai
we are now sitting in the sun
it is daytime.
Moreover, the Aborigine says the following.} _{ditji kulno
one sun, one day} _{ditjini kulnuni
in one sun, following day} _{ditjini mandruni
in or after two suns, after two days} _{ditjini parkulani
after three (times) suns
after the sun has made its third appearance.
ditjini parkulani ngani nakaldra tikala nganai
after three days (suns) I shall come back again

The native calculates a considerably greater number of days according to the moon, as in the following.} _{pirra parkulani ngarimata kantji wokarala nganai
after three months (thrice new-moon) there will certainly be a flood} _{ditji buru
without sun[light]

nunkani milki ditji buruna paraia paltuni
he lost (i.e. several days ago) his sight on the way

due to hunger or thirst, i.e. he could no longer see the sun, for things had gone black in front of his eyes.
[The time of] the day is also divided up according to the sun, as in the following paragraphs.} _{ditji dunka
the sun's exit, sunrise

karari ditji dunkai
the sun is rising} _{ditji kuparu
young or little sun
meaning the hour when the sun is already a little way up. (kuparu also denotes the young offspring of animals).} _{ditji miri
high sun
nine o'clock in the morning.
karari ditjimiri
it is nine o'clock} _{ditji toda
stationary sun
i.e. 12 o'clock midday.Cf. toda.} _{ditji kunarku
sun at the zenith

Reuther: "am Kreuz".

more correctly, the sun in transit, i.e. round about three o'clock in the afternoon.} _{ditji ngaltingalti
cool, moderating sun
i.e. about six o'clock in the evening.} _{ditji wiri
ingoing sun
i.e. sunset.} ditjirina dityi-ri-rna to glow of sun, to dawn i.e. the glowing effect of the sun before it becomes visible; for the sun to begin glowing brighter and brighter. karari ditjirinani ngaiani wapala nganai today when it begins to grow light, we will break camp ditjiditjirina dityirdityi-ri-rna to become exhausted on account of thirst ditji taramana to stretch the sun a long way to prolong, protract (multiply) the days. jakajai! ngato jindrai, ngangau neji ngakani ditji taramai why, yes, I am crying because my brother is making much of the sun' That is, he is prolonging the time, and not coming home [after being away] for so long. ditji dakana dityi daka-rna for the sun to affect one ninaia ditji dakana warai, nauja palila nganal he has been sunstruck; he will die ditjila dityi-lha person who is ill from being sunstruck, person who has died of sunstroke [Used also] figuratively. ngantjani-jaurandru ngaiani ditjini ngamai we are basking (sitting) in the sunlight because of the gospel we are enlightened by the gospel ditjieli mankana dityi-yali manka-rna to be scorching hot _{ditji babaru
n.
type of tree} _{ditji minka
n.
the sun's hole
the cave on the western end of the present-day Mission reserve, where the sun is once supposed to have come out and then to have moved eastward. The sun is represented as a mother, or kana jerto
one who satisfies the people.} ditji wakawaka dityi wakawaka star literally, 'little suns'. It seems strange to me that, in their concept of nature, the Aborigines equated (or compared) the stars more nearly with the sun than with the moon, even in their way of speaking. At this juncture it would take us too far to give any lengthy explanation of sun, moon and stars. On this point, however, it would be well worth the effort to follow up the Australian Aborigines' philosophy of nature. Here we shall merely present a short list of the various constellations, and at a later date explain in greater detail the reasons why and how they arrived at these figurative [concepts]. _{Ngamaturukuru
name of constellation, the evening star} _{Kulukupana
name of constellation
literally, 'children who foul the water'.} _{Kulukupani-mili
name of constellation
literally, 'servants of Kulukupana'.} _{Kalawulu
name of constellation
literally, 'those who carry a net-bag made of reeds'.
also Kalku mandru} _{Mankara wora
name of constellation, Pleiades, the Seven Sisters
literally, 'the girls'.
this name is mankarra-waRa 'girl-plural'. Many Australian Aboriginal groups name this constellation 'girls'.} _{pajatidna
name of constellation, Southern Cross
literally, 'bird's foot'.} _{Malkali-tjirini
name of constellation
literally, 'with colourful markings'.} _{Dindridindipunga
name of constellation
literally, 'waterbird's nest'.} _{Ngapa-pirra
name of constellation
literally, 'water-carrying vessel'.} _{Nganti-balu
name of constellation
literally, 'naked animal'.} _{Kadni-kanja
name of constellation
literally, '[campfire for] cooking goannas'.} _{Milkiwari
name of constellation
literally, '[type of] bird'.} _{Pitjiringatjinietja
name of constellation
literally, 'scrounger after chewing-tobacco'.} _{Palparawulu
name of constellation
literally, 'two palpara birds'.} _{Kudnamatuwulu
name of constellation
literally, 'two kudnamatu birds'.} _{Wonatinti
name of constellation
literally, 'poorly-made weapon'.} _{Wonakiri
name of constellation
literally, 'fine weapon'.} _{Ngapajunga
name of constellation
literally, 'waterbag; water-skin'.} _{Kurukuku
name of constellation
literally, 'type of bird', of the dove or pigeon species.} _{Kutjakutja
name of constellation
literally, 'bundle of bird feathers'.} _{Turumanja
name of constellation
literally, 'firestick'.} _{Warukati wora
name of constellation
literally, 'flock of emus', i.e. several emus.} _{Kankukanku
name of constellation
literally, 'boy'.} _{Karawora
name of constellation
literally, 'eagle'.} _{Nganti-tidna
name of constellation
literally, 'animal's foot'.} _{Pulinga wulu
name of constellation
literally, 'two pulinga birds'.} _{Juri-wulu
name of constellation
literally, 'two juri snakes'.} _{Marikilla
name of constellation
literally, 'marikilla snake'.
No. 1389.} _{Wiparu
name of constellation
literally, 'wiparu snake'.
No. 3765} _{Danpadanpara
name of constellation
literally, 'scattered ones'.} _{Dalpura wokaribani
name of constellation
literally, 'broken ball'.} _{Maringopa
name of constellation
literally, 'one who bathes at night'.} _{Ngopanapari
name of constellation
literally rosy dawn; morning's rosy hue.
also Kalkamaranani.} _{Ngudanapari
name of constellation
literally, 'one who stretches out in death'.} _{Kadri
name of constellation, Milky Way
also Kajaripariwilpa.} _{Kadridanparla
name of constellation
literally, 'watercourse or riverbed (with myriads of stars)'.} _{Kadrimitjirlbarla
name of constellation
literally, 'semi-bright riverbed'.
This name should probably read: Kadrimintjirlbarla.} _{Mintjimintjirlbarla
name of constellation
literally, 'emu grass'.} _{Dritjipudapudarlbarla
name of constellation
literally, 'dusty one'.
The first part of this name should probably read: Dirtji.. or Diritji.. Cf. No. 186.} _{Makapumpa
name of constellation
literally, 'one who goes out for firewood'.} _{Tjaralipudaparapara
name of constellation
literally, 'one who walks around with a weapon'.} _{Talpamundu
name of constellation
literally, 'short ear-lobe'. Also Talpawordu.} _{Danuputja
name of constellation
literally, 'one who makes a fire in the centre'.} _{Katipirra
name of constellation
literally, 'coccyx, terminal bone of the vertebral column'.
also Ngantipirra.} _{Katijidi
name of constellation
literally, 'emu feathers'.
also Ngantingaru} _{Kadrimitji
name of constellation
literally, 'eyes of the riverbed'.
this appears to be a Yawarrawarka or Yandruwandha name.} _{Kadriwodrawodra
name of constellation
literally, 'illuminated riverbed'.
this appears to be a Yawarrawarka or Yandruwandha name.} _{Kadringura
name of constellation
literally, 'house of the riverbed'.
this appears to be a Yawarrawarka or Yandruwandha name.} _{Ngapamara
name of constellation
literally, 'fresh rainwater'.} dukarana dukaRa-rna to untie, to undo, to loosen; to pull out; to take off, to undress, to lay aside; to dig up, _{nauja karari punga dukarai pilki wotila
he is pulling up (the posts of) his hut, in order to erect it elsewhere} _{jinka dukarau!
unravel the string
which was tied firmly around the waist like a belt.} _{pitjiri dukarau billindru!
take the chewing-tobacco out of the net-bag} _{nganti dukarau turundru!
take the meat off the fire} _{ngato jama ngakani dukarai ngapandru
I am pulling my net up out of the water} _{nunkani marda ngaiani dukarai mitandru
we are digging up his millstone out of the ground} dukaraterina dukaRa-tharri-rna to detach oneself, to free oneself, to unloose oneself When a man was "cursed", he was threatened with instant death. The killing took place there and then. nauja dukaraterina warai minkandru he dug himself out of the hole dukarana tarana dukaRa-rna thaRa-rna to dig oneself out (from somewhere down below) and climb up dukarana being used as a participial adverb. nauja kutundru dunkana tarana warai he got up out of the hole and climbed higher this word relates to the muramura Darana. Through his wonder-working powers he once brought resin (kandri) out of the ground, where it had been lying covered up. Diari to take out Wkng to take out Ngam to take out Tir to take out Wkb to take out Jaur to take out Jandr to take out dankana darnka-rna to give birth to; to find; to run into, to encounter, to meet _{woderu jundru ninaia dankana warai?
where did you meet him? (or) where did you find him? (or) where did you run into him whilst searching?} _{nandruja karari kupa dankana warai
she gave birth today to a child} _{to climb out

ngapani ngaiani dankana warai
we came (climbed) up out of the water} _{to come across; to meet with; to chance upon

mina jundru dankana warai?
what did you come across (whilst hunting)?} _{Similarly when crows congregate together,
mina tanali dankai?
what have they espied (come across)?} dankamalina darnka-mali-rna to meet one another, to come together, to pair, to mate, to copulate (of snakes), to stumble against; to hit upon something _{paltuni ngali dankamalina warai
we both met each other on the way} _{naka nganti marapu dankamaliji
many animals congregate there} _{kilpani woma dankamaliai
in winter the woma species of snakes mate together} _{kaparau, minani ngato dankamalina warai
come, what have I struck? (or) what have I come up against (or) what has befallen me?

in this instance, the intransitive form cannot be used.} once, during a severe drought, the muramura Darana was sitting down, casting around a spying eye. At length he caught sight of a cloud [in the sky], and exclaimed: mina ngato dankana warai? what have I (has my eye) encountered? what do I see? Diari to find Wkng to find Ngam to find Tir to find Wkb to find Jaur to find Jandr to find dankarana to transgress, to step over, to arrive at nauja pinaraia jirijiribani-jaura dankarana warai he transgressed the laws of the old men _{nauja wondiri ngaianini dankarana warai
he overstepped our boundary
came or went across} _{ngaiani karari matja dankarana [warai]
we arrived there already today} pilpi dankarana to wake up wata muka ngamamai, pilpi dankarau! don't go to sleep, (but) stay awake pilpi is the spot between the forehead and the eyebrows. i.e. the temple. dilka dilka thorn; splinter Thorns [grow] on the following bushes: dieltjiri, malto, dildampura, wonkumana, kalarawajini, and bujuru.[Used] figuratively in the following examples. _{ngara kilka
thorn in the conscience

ngara kilka nunkani ninaia jupai
the thorn in his heart (conscience) tortures him} _{palku-dilka
thorn in the body; nakedness

palku-dilkandru nauja japali nganai wokarala
he is afraid to come here because of his nakedness} _{mita-dilkadilka
rubblestones; stony pebbles

ninkida tidna tapa manila nganai mita-dilkadilkandru
here the feet get sore because of the stony pebbles} _{mudla-dilkadilka
sour face

minandru nulia mudla-dilkadilka wondrateriji?
why does he present such a sour face?} dikidikibana dika-dika-ipa-rna to threaten; [to curse] _{to threaten; [to warn]

pinaraia jirijiribani-jaura jura wata wokaribananto, jurana nandraiati
you ought not to transgress the laws of the old men, lest (they) kill you} _{to curse
to mention the name of someone who is to be killed.
nunkangu tana dikidikibana warai naria
they cursed him (or)they mentioned his name for killing
he is sure to be killed} _{to strike terror into someone

wata milkirianau! tanali jurana dikidikibaiati
let not the eye lust, lest they mention your name (and you become the victim of a killing)} _{to name a place
where people may rendezvous.

woderi jura mita dikidikibana warai turarala tinkani?
at what place did you specify (mention) we are to camp ("sleep")?} _{to challenge someone

nulia jidna dikidikibana warai tirieli
he used your name in an abusive manner
he issued a challenge to you} _{to keep an eye on [something]; to keep [something] under observation

nulia kirra ngakani dikidikibai, ngangau nunkangu malka ngumu parai
he has an eye on my boomerang, because it has fine markings} Used also in a thievish sense. ngato ngundrai, nulia kintala ngakani dikidikibai, ninaia padakiliribala I think he has designs on my dog, to tempt or entice him away bakujeli dikidikibana paku-yali dika-dika-ipa-rna unavailingly to keep an eye on something having not achieved the desired objective. bakujeli nulia ngakani billi dikidikibana warai, ngangau ngato ninaia bakujeli ngatatani ngakanani jinkina warai he kept a vain eye on my net-bag, for I gave it away to my younger brother I accepted nothing in return windri dikidikibana windri dika-dika-ipa-rna to only threaten; to always threaten jakajai, minandru nulia windri dikidikibai? it is a real pity: why does he speak always [or only] in threats? morlaia dikidikibana murla-ya dika-dika-ipa-rna for what has been threatened to surely come to pass Proverb: dikidikibani-jaurandru nari wokarai death comes from cursing That is, death is born from wishing evil. dikidikijiribamalina dika-dika-iyirpa-mali-rna to curse one another ngaiani milingeru dikidikijiribamaliai ja wata ngundrai kana tulali ngaianingu pinga ngankijiribai we curse each other and do not [stop to] consider that our enemies are arranging a vendetta [against us], (or) we tear each other to pieces, whilst death draws nearer and nearer dikidikibaterina dika-dika-ipa-tharri-rna to be sad and weary of life ngani dikidikibijiribateriji, ngangau ngato kana nandrana warai, ngani kulkani pani, morla ngumu ngani palinanto I curse myself, for I have killed many a person; I cannot defend myself; it is best I die When a man was "cursed", he was threatened with instant death. The killing took place there and then. dikidikibanietja dika-dika-ipa-rna-yitya one who [curses], one who threatens _{mita dikidikibana
to curse the earth} _{jidni mita madlentji nganai, jundru marapu julkana warai
thou, earth, art wicked: thou hast swallowed the blood of many people

An inconsolable longing on the part of the pagan world is clearly expressed in these words.} this word bears reference to the muramura Kakalpuna, Elsewhere Reuther usually spells the name Kakalbuna. who was once encamped (sitting down) at Kudnadikintja, in the vicinity of present-day Farina. On one occasion when a heavy rain fell and no one offered him accomodation inside of a hut, he sat on the ground and covered himself with a coolamon, to protect himself from the rain. When he awoke and looked around for the people, they were all gone. This annoyed him, so that he cursed (dikidikibana) them. Upon their return he killed them all. danto danthu soft; moist; newly-baked (of bread); flexible; pliable (of roots, twigs, etc.); ductile; submissive; docile (of people, who obey without objection); tender-hearted; generous _{patara paua ja kanangara
gum seed and kanangara seed
these are the opposite of danto.} _{flexible; pliable (of roots, twigs, etc.)
pitaia kapara danto nganai
the roots of trees are flexible, supple} _{ductile; submissive; docile (of people, who obey without objection).
naupini kana danto nganai
this man obeys without objection} _{tender-hearted.
nauja jindraiati, nulia ngaranai, nunkani kamaneli nari, ngangau nulia ngara danto ngamalkai
he may cry when he hears that his friend is dead, for he is tender-hearted} _{generous. if someone gives willingly, it is said:
nauja kana danto
he is a soft man} _{pliable, nimble. of young folk, because they can jump and run better than the aged.
kupaia tidna danto nganai
children's feet are nimble
not stiff and can therefore run better.} _{gentle
in disposition

nauja murlaetja, ngangau nulia manu danto nganai
he is a lover of peace, for he has a gentle disposition} _{teachable; tractable
i.e. tjuru ngumu
sensible.} _{diltja danto
fleet of foot} _{kumari danto
thoroughly healthy blood} _{para danto
smooth hair, soft hair} _{tali danto
glib voluble tongue} _{mita danto
loosened broken ground} _{jinka danto
pliant string} _{tidna danto
tender feet} _{tala danto
tender skin} _{ngapa danto
good water, fresh water} dantodanto danthu-danthu very soft [merely] denotes an intensification. dantoetja danthu-yitya one who is willing this word bears reference to the muramura Bakuterkakana. A group of muramura once met together in the vicinity of Mangurani and negotiated with each other as to which one of them should go and fetch their wives. No-one wanted to go, although Bakuterkakana was already waiting for the question to be put to him, for he was willing to go. Therefore (they said) he was danto, because he was so ready and willing. dupuru only; exclusive _{The only begotten child of a mother.} _{The only surviving member of a family, when all others are deceased.} _{manu dupuru
only good-natured, kindly-disposed one} _{tjuru dupuru
only one still with ideas
when others know of no other expedient.} _{noa dupuru
only marriage partner} _{neji dupuru
only elder brother} _{dako dupuru
only sandhill} _{nganti dupuru
only animal} _{dupuru ngani wapana wonti
I went along as the only one} _{dupuru ngani wokarai
I am coming alone

or as the only one.} _{ngura dupuru
only camp, main camp, place of residence} _{ditji dupuru
only day
that distinguishes itself from others.} _{tali dupuru ngura kulnuni
only speaker in the whole camp
i.e. articulate tongue, the only person who can speak well.} _{malka dupuru
only sign
that warned me.} _{turarana dupuru
to sleep alone} _{maru dupuru
only valley or plain} in general, dupuru is understood to mean everything that exists alone or by itself. Two muramura once lived together. However, one of them went hunting one day, while the other went in search of food, i.e. [grass] seed. But since both of them went such a long way that they were unable to return to camp on the same day, each had to sleep [or camp] on his own (dupuru, as they called it. dia diya end; place; boundary local-clan boundary or tribal boundary, insofar as it affects the gathering of food for physical sustenance and the necessities of life. Every tribe had its tribal boundaries, which existed for the express reason that the bounded tribe should not venture into the territory of the neighbouring tribe. These demarcations, allocations or boundaries served the express purpose of not prejudicing barter or trade, nor of depriving hunting [rights], nor of hindering the hunting of fish and birds, nor of withholding from neighbouring tribes [the opportunity] to gather of every variety of edible roots, vegetables and seeds. Within one's own individual tribal boundary other specific limitations also prevailed. We find that not seldom the tribe itself was divided [into groups], e.g. into loud or soft, fast or slow speakers. The various groups were also classified according to their environment: according to whether they lived on the stony plains, among the sandhills, along a creek, or in the ranges. Each of these [tribal] divisions had its own assigned and sectional piece of land, beyond whose boundary (dia) its [members] were not allowed to go to smuggle in food Furthermore, each camp area had its own appointed limits (dia) for the very same reason; and even within the camp (ngura) each family had its own allotment, beyond whose boundary (dia) it was not allowed to go. But now, since it was impossible strictly to observe these land-laws in every respect, e.g. in connection with patara-paua gum tree seed) which is to be found only along the creeks, there were nevertheless various boundaries (dia) that had, in fact, to be observed, e.g. jaua dia boundary of the small garlic-onions [patch]). The gathering of jaua was preferably a woman's job, for it involved lighter work. The small jaua onions were dug up with a wide-cutting tool (wona digging-stick). If several women had been digging during the day, the end of the section where they had finished digging was called jaua-dia. A strict law prescribed that no other women were perchance to continue on where those had left off. The dia were also named in accordance with the names given to various edible roots and vegetables. Thus there were worduru-dia, mutja-dia, etc. In the case of trees and bushes from which seed was collected, the dia was indicated by hanging some other type of foliage on a branch, or placing it on top of a bush. The law of the old men pirrapintamara, directed to their fellow-tribesmen, ran as follows: wata kana nguruja dia wirinanto you are not to enter within the confines of anybody else's boundary The above-mentioned territorial rights were transmitted to children, and were therefore inheritable as far as both families and local inhabitants were concerned. Any violation of dia (or territorial) rights had to be reported to the nguraia-kapara local headman, and restitution had to be made in accordance with his verdict. Restitution in these instances consisted mainly in the handing back of the very same goods from within one's own dia (or territory). Here, now, is where friendships were established. If two neighbours (male or female) were favourably disposed towards each other, they would go out together, within each other's dia, to gather food. A stranger was not allowed to camp here or there, at will, and simply collect something to eat. He had to present himself to the local headman, who might assign some [camping] spot to him. Nothing was placed in the way of a fairly large wandering group, if, in the course of transit, its [members] gathered or hunted as much [food] as they needed for their bodily sustenance. But, if the group wished to rest for several days, it was required to send a delegation to the nearest residing headman, to inform him of the circumstances. This [procedure] was readily complied with, if only to avert the suspicion that [the visitors] might have sinister designs, or for the added reason that [the home folks] might otherwise run the risk of being invaded by armed forces. If someone wished to stay for any length of time, a place was assigned to him where he could erect a hut, however, only after he had first given the assurance that he was not a spy. In this way hospitality was practised to quite a magnanimous degree, for one took pride in doing so, and even [hoped] one day to be very generously received in the same manner. It was done, therefore, not out of love, but for the sake of recompense. Now, if it happened to rain within one's own dia, but not elsewhere, one did not fail to invite [along] others within whose dia it had not rained, in order to receive reciprocal [treatment] at some future date. With reference to fish, whose environment Reuther: "Bereich". could not be subdivided like the land, for fish live only in water, and because everyone is fond of eating fish at some time, the dia was limited to [only] a number of camps in accordance with the [number of] waterholes available, or extended to include the whole tribe. If, however, one lived beside a lake, one could often observe how [the local inhabitants] caught fish and sent them to those living in other areas. In the case of emu-hunting, matters stood much the same. It is therefore evident from the brief description given above that there would be many dia to speak of, but I cannot enumerate all of them [here]. The various dia are as numerous as the types of edible seeds and roots that exist. Thus [there are] paia-dia bird boundaries and warukati-dia emu boundaries, etc. diakantji diya-kantyi transgressor of the dia i.e. a person who has illegally contravened the laws pertaining to the dia, It would perhaps be more correct to say that diakantji means boundary trespasser, with or without permission, for either was possible. As to unlawful [entry], the point is that dia trespassers [acted] contrary to the laws of the pirramara.On the other hand, under certain provisos [laid down] from time immemorial Reuther: "von den Vaetern her". with respect to individual muramura, it was to all intents and purposes permissible for certain people to overstep the dia. The fact is that [inter-tribal] ceremonies Reuther: "Verehrung der Goetter" 'veneration of the gods'. annulled [certain] specific rules. [To quote an example]: N.N. worships the muramura Darana as his demi-god. Reuther: "Untergott". N.N. lives in Diari tribal territory, yet in the course of his wanderings Darana passed through the territory of neighbouring tribes or even of numerous [other] tribes. Thus it comes about that people from various tribes [today] venerate one and the same muramura. Darana died, incidentally, inside the territory of another tribe, where [today] some stone or petrified tree stands or lies as his mummified remains. N.N. would now like to worship this 'demigod' and rub the stone with fat, as a mark of religious veneration. The dia law would [normally] prohibit him fron going beyond the territory of his own tribe, but in this instance religious law Reuther: "das Gottesgesetz". takes precedence over tribal law. Undeterred, [our] god-worshipper passes through the land, accompanied perhaps by several fellow-worshippers of his own muramura. Following the footprints of his muramura, he crosses over [various] boundaries, until [he reaches] the place-of-death of his god, to whom (he believes) he owes his respects. Therefore, nothing is placed in the way of N.N. as a wayfarer (pilgrim); indeed, it is possible he may actually meet up on the way with one or another fellow-worshipper who becomes an intimate bosom-friend. Since the fathers had travel led this path from the beginning [of time], no hindrance was placed in the Way of their descendants, except that wayfarers were never to forget that here the strictest virtue was demanded, albeit pagan virtue. It was forbidden for moral offences to be committed, or for goods to be smuggled, or for subtle spying or treachery to come to light. If the latter did occur, fighting, war or death were the inevitable result, On the other hand, such wayfarers were not allowed to be molested, for if one such member of his tribe did not return home again, suspicions of murder might be entertained and vengeance be planned. Such people were called diakantji, because they had overstepped the dia. the word dia bears reference to two muramura who once went forth to look for jaua. Since they began to dig where other muramura had left off (who were declaring this place a dia for the first time), they were killed [out of punishment]. dangana danga-rna to frighten, to chase away _{In reference to birds.
ngato paia dangana warai
I chased the birds away} _{To frighten; to drive into (the latter with reference to fish into a net).
ngaiani paru dangala nganai jamani
we will drive the fish into the net} _{japa dangana
to strike terror into

ngaiani kana japa dangana warai potundru
we struck fear into the people over the things

that they had stolen.} _{burka dangana
to rouse the conscience

ngaiani ninaia burka dangana warai
we roused his conscience} _{ngura dangana
to stir up, to set a camp in uproar} _{jaurali dangana
to draw attention to (certain) danger
in a speech.} _{muka dangana
to banish sleep; to keep someone awake} _{katu dangana
to disturb a brush shelter
when someone mourns for a friend or relative, he usually sits behind a brush shelter. If another man throws a boomerang in that direction, it is looked upon as though he should like to have killed the deceased man again, even after his [death] has already been avenged. The death penalty followed upon such an action.} _{nari dangana
to overtake a man condemned to die} _{ngara dangana
to speak to a man's conscience
so that he does not carry out his [evil] designs.} _{ninta dangana
to attempt to absolve someone from disgrace} _{paua dangana
to shake seed
from branches.} _{nari dangana
to ward off death for someone
e.g. to make him aware of the fact that others are seeking his life and he should therefore flee.} this word bears reference to the muramura Jelkabalubaluna, who once paid a visit [to a certain camp]; however, he was not welcomed, but driven off (dangana). dirina to extend, to spread out; to recede, to retreat; to move away e.g. from a distance. _{mardawonpa milingeru diriji
the mountain is all the time receding

despite the belief that one was getting closer to it.} _{To change location; to transfer to another place.
ngaiani karari dirila wapaia
right now we are moving off} _{To extend or spread out.
ngarimata milingeru morla diriji
the flood [waters] are all the time extending further and further} _{To grow longer. e.g. when a sandhill extends itself as the result of wind and drifting sands.
daku morla dirina warai
the sandhill is extended} _{To move forward with a sliding motion. used of sick people or small children.
Daranali mili marapu ngamalkana wonti, tana dupudupu dirina wonti

Darana (the muramura) had many servants who slid along like cripples} _{To press against something; to crawl back in retreat.
wonku milingeru morla diriji, ngani nunkangu karakara ngananani
the wonku (an edible snake) retreats further and further (into its hole), as I come closer} _{To recede, to withdraw.
tataru diriji ditjindru
fog recedes when the sun [shines]

ngalpuru diriji pirrandru
darkness recedes on account of the moon

kumari nauja diriji
blood recedes
in the heart.} diringana vtr and vi. to move past _{jerra diringau, ninkida dilka
walk around nearby; there are thorns in this [place]} _{to disperse or scatter from one heap

ngunkundru paia diringai
birds in a heap scatter

after first assembling in one massive flock.} _{to roll down from a height

pita wondra mardani diringana warai
a large piece of timber rolled down from there} _{to move closer towards

tana kana tula milingeru morla diringai karakara
strangers are continually moving closer in our direction} _{to draw nearer

muntja milingeru morla diringai
the (infectious) disease is [constantly] creeping nearer} _{to come up; to climb

talarapalku pirna milingeru morla diringai
big rain clouds are coming closer all the time} _{to roll away

ngato ninaia marda wolja diringala nganai
I shall soon roll the big stone away} _{to transfer

nulia punga nunkani diringai kilpandru
he is shifting his wurley on account of the cold} _{to drive away; to expel; to scatter, to disperse

morlalu jaura kaldrieli kamaneli ngaianani diringana warai
for sure, bad words have driven our friend away} dirimalkana to push away; to remove; to roll away, to bring back; to bring hither; to carry to a particular place _{to push away; to remove; to roll away
marda pirna jerra dirimalkanau!
roll the big stone over thither} _{to bring back; to bring hither
billi ngakani jera dirimalkanau!
bring my net-bag here} _{to carry to a particular place
nari dirimalkanau palaraia
carry the dead man outside

Used similarly in the carrying of water and firewood, etc.} this word relates to the servants of Darana. Their physical members were undeveloped, and so they had to slide along the ground like small children. Hence dirina and diringana. daturu firm, immovable, sedentary, settled in one spot _{Firm, immovable.
nauja pita daturu terkai
the stick is stuck fast (in the ground)

daturu terkanau, wata ngadadikanau!
stand fast; don't retreat} _{Sedentary, settled down at one spot. not [wanting] to leave.
daturu ngamanau! ngaiani mita maltini wapala nganai
stay at home yet; we will go when the [weather] has cooled} _{daturu wapana
to keep going without a break, to continue at an even pace

jura wata nurujeli ja wata mankali, a-ai, daturu wapananto
you should go neither fast nor slowly, but continue at an even pace} _{daturu jurakokana
to praise in uniform measure
not too highly at one time and not at all at another.
nauja daturu jurakokateriai
he sings his own praises on a uniform note} _{daturu jindrana
to keep wailing in one monotonous tone
neither loudly nor softly. It can also mean to wail without interruption, or to wail in due moderation.
nania widlapirna daturu jindrai nankani ngatanandru
the old women is wailing incessantly over her son} _{daturu ngakana
to keep flowing ceaselessly

ngarimata daturu ngakai
the floodwaters are flowing ceaselessly} _{daturu kalkaterina
to continue to wait unflinchingly

ngandri daturu kalkateriji nankani kupani
the mother continues to wait [unflinchingly] for her child} _{daturu nganana
to be steadfast; to be continually absent

nauja daturu nganai jelaua, ngangau nauja wata nurujeli dikai

More consistently written as tikai

he is continually out bush, or better, he has firmly settled down somewhere, for he is not coming back} _{daturali wonkana
to keep on singing without a break

Reuther: "anhaltend beim Tanz verweilen". This phrase is ambiguous. It could mean: 'to linger on at a ceremony' (Tanz) However, in preference to Reuther's phrasing, I have translated direct from the Diari.

tanali marapujeli wima daturali ngankai mudalalu
many of them continue to linger behind until the end of the corroboree} _{jaura daturu kaukaubana
to speak slowly and intelligibly} _{daturu mindrina
to run without [ever] standing still} _{daturali najina
to gaze steadily back} _{daturu karkamalina
to invite or summon one another urgently or pressingly} _{manu daturu
to represent one's point of view unflinchingly} daturuetja impassive person, inflexible person this word bears reference to the muramura Darana. Once, when it had not rained for a long time, he waited untiringly (daturu kalkaterina) for rain to come. diltjangandri thiltya ngandri main leg tendon from diltja tendon; sinew and ngandri mother, i.e. [literally] 'mother of tendons'. That is to say, the 'chief tendon of the leg' is called diltjangandri. Figuratively, the word diltja is used for the biggest of its kind. kajari diltja main creek diltjadiltja thiltyathiltya sinewy mere skin and bones. naupini kana diltjadiltja this man is mere skin and bones, (all sinews) this [term] may be described as a ngirkibani-tala, i.e. a [derisive] nickname, used also as a substantive, in which case the personal pronoun stands either before or after [the word]. diltjadiltja nauja wokarai [here] he comes like one starved of course, the pagan dares not overhear what would be unkind to him. What is more, he likes to be highly flattered. Only during a raging temper are such ngirkibani-tala humorous nicknames uttered. These, of course, are regarded as deeply insulting, and it is not seldom that they attract death in their wake. For the pagan, true friendship does not exactly consist in making each other aware of the other's mistakes (certainly not of his physical defects), but in knowing how to really flatter each other. On the other hand, I would say this from personal experience: 'Don't call anyone a friend who has not told you something you don't like'. diltja, combined with a verb, always denotes the 'strongest, noblest, and most frightful', particularly in respect to natural phenomena. However, a phenomenon may be described in more powerful words by means of re-duplication: woldra diltjadiltja very severe heat, intense summer heat as in: woldra diltjadiltjali kana wariwaribai severe heat makes a person faint, weak, languid talara diltjadiltja majawarli terkai rain sinew stands firm and fixed the lightning is very severe, dangerous, dreadful It is strange that the natives should have a curse-word to describe lightning and violent storms. It corresponds exactly with a curse-word that I heard in my youth. (Here I merely wish to record that the word is talara kidni). It is said to have often occurred that people were struck by lightning. This was naturally thought to have happened out of punishment (in reprisal) for using that curse-word. Therefore children were forbidden to point at the lightning with their fingers, or ever to use that word. At the same time they were instructed by their elders not to leave the hut during a violent storm, or, if they were out 'bush', not to run fast nor stand under a hollow tree. All fires had to be put out, and all polished weapons had to be buried in the ground. dunka thungka rotten; bad; putrid, rancid; spoilt _{nganti karari dunka
the meat is now putrid

used of meat.} _{buka dunka
mouldy bread

minandru jura ninaia buka dunka ngamalkai?
why do you keep mouldy bread?} _{tapa dunka
malodorous or stinking sore

nunkani tapa dunka panimai
his wound smells bad} _{pita dunka
rotten tree

ninaia pita dunka wokaribamai!
chop the rotten tree down} _{jaura dunka
bad words

nulia jaura dunka ngamalkai
he uses bad language} _{punga dunka
dilapidated old house [or hut]

nunkani punga morlalu dunka nganai
for sure, his hut is on the brink of collapse [or about to tumble down]} _{poto dunka
old things

nulia windri poto dunka jinkiji
he gives only old things away} _{nguna dunka
wicked or murderous arm

nunkangundru tanaia japali, ngangau nulia nguna dunka ngamalkai
they are scared of him, for he has a murderous arm} _{tara dunka
tired legs

ngani ngandandariai worita wapana, tara ngakani dunka
I cannot go far: my legs are tired} _{mita dunka
bad ground
where a person has to die.} _{milki dunka
bad eyes

nauja milki dunka wapana warai
he went there with bad eyes
to the place where he got killed} _{milki dunka
bad eyes
mortal beings.

ngaiani pratjaterina milki dunka ngamai
we all are mortal beings} _{milki dunka
bad eyes
drowsy person.

nauja kana milki dunka
this man is a drowsy fellow} _{poto maradunka
inheritance; estate

nulia poto maradunka
Here Reuther inadvertently wrote "maradunda".
manina warai
he inherited a lot of things} _{jaura dunka
words or teachings from time immemorial

tanalia pirrapintamara jaura dunka ngamalkai
the instructors
Reuther translates this as "Gesetzeslehrer". From various contexts it would appear the general allusion is to the laws, customs, morals and traditions of the people. I have therefore interpreted it to mean 'instructors in tribal lore'.
in tribal lore have had these teachings [handed down] from olden times} _{ngapakudna dunka
ancient soakage
soakage which the old people dug, or which [has existed] from time immemorial.

ngaiani ngapakudna dunkani ngamai
we are camping at a soakage that was dug by the people of long ago} dunka thungka bad stench; strong odour naka dunka pirna milingeru there is always a terrible stench there dunkaetja thungka-yitya person who eats rotten food something that is tainted or smells bad. dunkarina thungka-ri-rna to go bad; to grow old; to become unusable the verb is derived from the adjective. the word relates to the muramura Kakalbuna, who was once killed in a strange land. He was dragged home across the shoulder by his sister, but by the time she arrived there he was reeking, i.e. he was dunka. dalpakaldru tharlpa kaldru obedient; effortless this word is a contraction of dalpa ear and kaldru open, literally therefore: 'open-eared'. this word is applied, in general, to everything that happens without much effort and that can be expressed in a predicative manner. _{Used of obedient children.
kupa marapu dalpakaldru
many children are obedient

i.e. they have an open ear.} _{When fire is produced (by rubbing) with a root, and quickly gives off glowing coals, it is common to remark:
pita wutju dalpakaldru nganai
the long stick (which is rubbed on a cross-piece with both hands) has an open ear

i.e. has quickly caught fire.} _{When friends immediately respond to help:
ngaianani kamaneli dalpakaldru
our friends quickly respond to help

i.e. they are very helpful.} _{Used of grass:
bakana talara ngaljeni kanta dalpakaldru punkai
even after a light rain the grass grows

i.e. it hears and stands up.} dalpakaldrurina tharlpa kaldru-ri-rna to become obedient, to become tractable derived from the adjective. _{mai! dalpakaldruriau jaura murlali ngarala
now, listen obediently to kindly words!

dauadauanandru tana dalpakaldrurinanto
for [their own] protection sake, they ought to be obedient} _{dalpakaldrujeli ngarana
to listen obediently
the first word here is an adverb.

ngaperi ja ngandri jinkani dalpakaldrujeli ngarau!
listen obediently to your father and mother

pinaraia jirijiribanijaura dalpakaldrujeli ngarau!
listen obediently to the laws of the old people

to listen obediently applies equally in respect to one's relatives and friends.} _{dalpakaldrujeli puntina
to leave in a friendly spirit

pudlali dalpakaldrujeli puntina warai
they both separated amicably} _{dalpakaldrujeli manina
obligingly to fetch something} _{nulia ngakangu dalpakaldrujeli turu manina warai
obligingly he brought me firewood} _{dalpakaldrujeli padakijiribana
obligingly to bring back

nulia ngakangu billi ngakani dalpakaldrujeli padakijiribana warai
he obligingly brought back my net-bag

Reuther does not set this item in a separate numbered paragraph. I have numbered it in sequence here.} _{dalpakaldru jeli karkibana
kindly to request what is mine
of a third person via another

nulia ngakangu kalti dalpakaldrujeli karkibana warai
he asked for my spear on my behalf} _{dalpakaldruieli jurborina
to turn up guilelessly
without entertaining treacherous thoughts in one's heart.

kanali dalpakaldrujeli jurborina warai jaura ngankamalila
the people arrived (came in) without guile, in order to carry on mutual negotiations} _{dalpakaldrujeli worani patana
to obey and not to touch
when someone wants to take something, and the other person does not consent.

nulia kirra nunkani dalpakaldrujeli worani patana warai
on (given) advice, he left his boomerang lie} _{dalpakaldrujeli karibana
to bury shallowly

ngaiani nari ngaianani dalpakaldrujeli karibana warai
we wrapped up and buried our dead in a shallow [grave]} this word relates to the muramura Killawilina, who once invited all people on earth to come together for a [grand] fight; and when all the people heard of his invitation, they responded (dalpakaldrujeli ngarana). dakadaka daka-daka spotted; mottled; striped; variegated; scarred _{Of animals.
tana jikaura dakadaka nganai
the jikaura [an animal] is gay-coloured, or variegated} _{scarred due to numerous wounds

kana pingaetja malkadakadaka ngamalkai
the warrior is scarred (has many scars that have resulted from wounds)} _{Used of a wurley with a holed roof, so that the sun can shine in.
nauja punga ngakani wilpa dakadaka
my house has holes in the roof} _{kati dakadaka
rug of variegated furs

jakajai! nulia kati dakadaka ngamalkai
goodness gracious, he has a colourful rug (of variegated furs)} _{billi dakadaka
net-bag made of variegated string} _{pirra dakadaka
coolamon painted in various colours} _{tjutju dakadaka
varicoloured snake} _{marda dakadaka
stones of various colours} _{mita dakadaka
ground covered with pebbles} _{A person who knows or who is familiar with the way is called dakadaka} _{pita dakadaka

Examples [11] and [12] were listed by Reuther under No. 146 (dakadakarina), which features the verb. However, I have inserted them here under the adjective (dakadaka) where they rightly belong.

malformed, stunted timber

ngaianani mitani pita dakadaka marapu punkai
a lot of stunted timber grows in our country} _{pit-marks from hailstones on the sand

mardaburujeli mita dakadaka ngankai
hail leaves pit-marks on the ground
, [lit: makes the ground spotted], (that is to say, when it "shoots" down suddenly)} dakadakarina dakadaka-ri-rna derived. to be spotted, to cause to become spotted tana munta malka dakadakarina warai they painted themselves in gay colours this word relates to the muramura Minarlajerkini, who once contracted a skin disease that left many scars in its wake, These he called dakadaka. deltjina daltyi-rna to ring; to rattle only once mina deltjina warai karari? what gave that single ring just now? deltjideltjina daltyi-daltyi-rna to ring, to rattle when the sound is frequently emitted. mina deltjideltjina warai karari? what made that frequent or repeated rattling sound just now? deltjideltjingana daltyi-daltyi-nga-rna to emit a ringing or rattling sound whilst going along _{ninkida marda kulno deltjideltjingana warai, ninkida mardani morlalu nganti kulno wirariji
here (whilst we were passing) a stone rattled, (one knocking against the other); on those ranges there is definitely an animal running about
which dislodged the above stone.} _{[Used] when articles such as stone knives rattle inside a net-bag whilst travelling along.} _{When someone tosses his kirra
boomerang on the ground, so that one hears its rattle.} _{When one's teeth chatter.
manatandra ngakani deltjideltjingai kilpali
my teeth are chattering from the cold} _{[In reference to] the [constant] pitapat of animals.
ngato karari warukati ngarai tidna deltjideltjinganani
can hear emus [nearby] by the trampling of their feet} _{When morning's rosy hue appears and keeps on spreading [across the sky].
ngura karari deltjingai [sic] the camp is growing light with the soft pitapat [of feet]
softly fades the night and dawning day draws near} deltjideltjingiribana daltyi-daltyi-nga-iyirpa-rna to cause to rattle _{minandru nulia kirra deltjideltjingiribai?
why does he rattle his boomerangs (weapons) to call for a fight?} _{wata nunkangu kirra deltjideltjingiribau, nauja kana malti!
do not rattle your boomerangs (weapons) in his direction, he is a peace-loving man

i.e. don't challenge him to a fight.} _{pitali nulia ngana mangatandra deltjideltjingiribai
he makes my head ring with his constant rattling of spears (wood)

. (A sick man's complaint.} this word relates to the muramura Tulamiljana, who carried a lot of stone knives in his net-bag. Whenever he walked along they clanged and clattered. He called [the sound] deltjideltjingana. durintji thuRintyi marrow Reuther erroneously spelt this duntjiri. of human and animal bones. the bone-marrow of animals was used for rubbing in the body, whenever pain occurred or made itself perceptible in any spot. If in winter a man had to go into the water to fetch fish from the net, he would [first] rub in his skin with durintji, to prevent it from cracking. durintji was also the name for damp earth, through which one had to dig before striking water when making a soakage. If it cooled off after several hot days, the cooled earth was called durintji. karari kilpa durintji, karari ngaiani wapananto tiririla now the ground is cool, now we can go off to fight Even the skeleton stem of the kalumpa bush was called durintji. kalumpaia durintji ngumu pirna nganai tajila the stems of the kalumpa plant are very good to eat In the case of all plants, roots and trees the heart [or "core"] is known as moku; the fleshy part surrounding the moku is known as durintji; and the outer part, or skin, is the tala, The same applies to seed. When rain has just fallen and the water is still fresh, it is called durintji, i.e. ngapa durintji. karari ngapa durintji parai, karari ngaiani murlali nganananto now that fresh rainwater is lying about, we ought to be happy In this [area] there grows a [type of] needle-bush known as kulua. When the leaves and stems are burnt off at the top, water congregates in its roots. This water or juice is called durintji. Anybody knowing this, and close to perishing of thirst, can thereby save his life. this word relates to the muramura Mandramankana and his two sons. These two sons had wives whom their father tried to abduct, so they both [i.e. the sons] agreed to beat him to death. They whispered to each other: ngaldra nunkani durintji wokaribala nganai, nauja palinanto we shall both break his bones (bone-marrow); he shall die Hence the name. delkina darlki-rna to be disobedient; to be unwilling; to oppose, to resist, to contravene; to abscond; to circumvent; to break loose; to dislike _{Used of people.
minandru jura ngakani jaurani delkiji?
why do you disobey my words?} _{Used of a tree that does not want to fall when being chopped down.
nauia pita milingeru delkiji
the tree still refuses to fall} _{Used of a stone axe when it flies from its handle.
karari kalara ngakani pota palpa delkina warai
several times today my axe [head] flew from its handle} _{Used of humans, animals or birds whi.ch do not stay in their group.
naupini kulno marapuni delkiji
this one remains aloof from the group} _{Used of a person who has lost his way.
karari tinkani palto ngakangu delkina warai
last night I lost my way, [lit:] the path left me} _{Used of water, when it cannot be found.
tertieli pirna ngato ngapa wontina warai, ja nauja ngakangu delkina warai
I was very thirsty searching for water, but I could not find it, [lit:] it would not let itself be found} _{Used of fish, when they do not go into the net.
jama ngaiani tinkani kurana warai ja paru nunkangu delkiji
we laid the net into the water at night, but the fish refuse to go into it} _{Used of animals, when they cannot be caught in a snare.
mindi ngaiani talku kurala wiri ja tjukuru nunkangu delkila wiri
we set the snare up correctly [yesterday], but the kangaroos went around it} _{Used of a coolamon, when, in the course of manufacture, it does not turn out as envisaged, but proves to be a failure.
ngato pirna ngankana warai ja pirra ngakangu delkiji
I worked very hard, but the coolamon refused (to come good)} _{Used of millstones that do not want to sit right when being carried on the head.
naua morlalu marda ngumu, windri nauja ngakangu delkiji
it is certainly a fine stone, only it is awkward to carry} _{Used of women who do not obey their husbands.
nania widla madlentji pirna, ngangau nania delkiji
she is a bad woman, for she has absconded} this word relates to the muramura Jelkabalubaluna whose wives vexed him, so that he quitted (delkina). duldruwana to stir something round together; to combine; to jumble together; to mingle, to mix together _{Used of seed.
wadlanguru ja kanangara ngaiani duldruwai tjanka dakala
we mix wadlanguru and kanangara (seed) together to make it easier to grind

Similarly it is customary to mix together the following: ngurawonpa and kanangara; kalki and kanangara; kingiwa and kanangara; witata and kanangara; kutu and kanangara; ngarlu, kuluru, tarapaua and kaparipaua with kanangara, junganta and wadlanguru, etc., because the one kind is hard [seed] and the other soft; and thus a better [type of] bread is obtained.} _{jaura duldruwana
to confuse a conversation

wata jaura duldruwanau pirna pantjiati, windri kulno jatananto
don't mix [all] your words together, lest they become exaggerated; let only one person speak
don't all talk together at once, otherwise you simply make matters worse; let only one person speak} _{tjikatjika duldruwana
to accuse someone of numerous misdemeanours
instead of [only] one), all at the same time.

wata tjikatjika duldruwanau, nauia tiri pantjiati
don't reproach him with numerous misdemeanours all at the same time, otherwise he will get furious} _{kana mudla duldruwana
to confuse people's faces
e.g. to see people of various tribes together.
this happens when neighbouring tribes combine to face an enemy more powerful than themselves.
jakajai! ngato naji, ngaianini tula kana-mudla duldruwana warai
goodness gracious, I can see (from the various [types of] faces) that our enemies hue combined [forces] with other tribes} _{paua duldruwana
to mix [various types of] seed together
when many people [go out to] collect seed and jointly store it up for a later date.
ngankanau! ja ngaiani bakana ngankai paua duldruwala woljaia
[you] get to work, for we too are working, to store up seed for a later date} _{ngapa duldruwana
for water to intermix

ninkida ngapa duldruwai bulu ja maru
here clear (white) water (i.e. creek water which has flown over limestone) is intermixed with dark and muddy water (coming in from another creek)} _{tiri duldruwana
to call attention to two evils simultaneously

minandru jidni kurieli nanina ja jedi duldruwai?
why do you combine stealing and lying?} _{mirtja duldruwana
to confuse shouts and cries
to call to and fro in mixed confusion, so that one can no longer understand what is the point at issue.

wata jatanau kulno nguru jatanani, a-ai, wata mirtja duldruwanau bulu ngaraiati
do not speak while another person is speaking, indeed not; [and] do not [engage in] confused shouting, otherwise we [shall] not understand [what is going on]} _{junka duldruwana
to mix dissatisfaction, to be mutually discontented
as when several people have a strong desire for one and the same thing, e.g. during business negotiations.
wata junka duldruwanau nunkangupini kirra ngumundru, wolja ngato morla dakala nganai
don't be disgruntled with each other over this fine boomerang; I shall soon make some more} _{tidna duldruwana
for footprints to merge into one another

ngato tidna nunkani worani patana warai ngangau tana duldruwana warai
I gave up following his footprints, for they merged with those of others} _{tali duldruwana
for dialects to assimilate (merge)

tanani ja ngaianini tali duldruwana wonti
their and our dialects have merged
, [i.e. have assimilated each other]} _{paru duldruwana
to get fish mixed up
to catch various kinds.

paru nguja pilkipilki duldruwana warai jamani
different kinds of fish have got mixed up together in the net} _{muntja duldruwana
for sickness to spread

nauja muntja pirna duldruwana warai
the epidemic has spread far and wide, or the epidemic has affected many [people]} _{nari duldruwana
many die simultaneously

nari duldruwana marapuni
death has involved itself with many people
death has taken a heavy toll]} duldruwijiribamalina for many people to come together from here and there Though Reuther describes this as a transitive verb, many of the examples given above have intransitive force in English. _{ngaiani wimani pota marapu tali duldruwijiribamalina ngamai
at a sacred ceremony (song) we often join each other from the various dialect [groups]
actually, they come here and we go there.} _{duldruwijiribamalina wapana
to join forces from here and there
and [thus] travel together.

ngaiani karari duldruwijiribamalina wapai karkuja kana tulandru
because of enemies, we have joined forces from here and there [and are] travelling together to fetch red ochre} _{duldruwijiribamalina terkana
[though] linked together from here and there, to stand together in solid array, e.g. during a fight} _{duldruwijiribamalina ngamana
firmly linked together from here and there, to sit down together} _{duldruwijiribamalina ngura manina
to transmigrate
after gathering from here and there, to settle down together.} duldruwanietja mixer; mingler; muddler; confuser duldruwijiribamalinietja person around whom people from here and there [will] gather together this word relates to the two muramura Wadlanguru and Narimalpiri, who together gathered [grass] seed and stored (duldruwana) it up for future use, [intending] to eat it together. It is to be noted that even seed-gathering and storing it up for future use is associated with the totemic ancestors ("gods"). That is to say, the 'totemic ancestors' started this [practice]. dankubana thangkuparna tomorrow Reuther describes this as a "substantive". i.e. the next day, also this morning, as in the following examples. _{dankubana ngaiani wapala nganai turu manila
tomorrow we shall go to fetch wood} _{dankubana baku turarana
to sleep tomorrow without reward
without food, i.e., when it involves travelling over a stretch of country devoid of game.
marda mitani ngaiani dankubana baku turarala nganai nganti panindru
tomorrow we shall be sleeping in a stony tract of country (among the stones), without food, for there is no wild game to hunt} _{dankubana wiringana
to pass by on the following day

dankubana ngaiani kana tulaia mitani wiringala nganai, nunkangundru ngaiani talku najinajibaterinanto
tomorrow we shall be by-passing strange territory, therefore we must be on our guard} _{dankubana ngankana jiritjina

In this case Reuther misspells the word as being jiritjana, but a couple of lines later writes it correctly as jiritjina

to get up next morning for work
that means: nobody may leave tomorrow.
morlalu ngaiani dankubana ngankana jiritjina, ngangau tanaia tula morla karakarariai
indeed, nobody may leave [camp] tomorrow, for the enemy is constantly coming nearer} _{dankubana pantaribana
to be better [by] tomorrow
said to a sufferer

ngujangujarla jinkangu, kalkau, dankubana pantaribala nganai
I feel sorry for you; [but] be patient, [by] tomorrow things will improve} _{dankubana matantarina
to join up next day

karari ngato ngundrala nganai, dankubana ngato matantarila nganai
today I will think the matter over, [and] tomorrow I will join [the group]} _{dankubana wilparila nganai
the situation will be clarified tomorrow

dankubana katangirijiribala
Reuther inadvertently wrote "katangirjiribala", omitting an 'i'. The rj consonantal cluster does not appear to occur in Diari.
nganai ja wilparila nganai
tomorrow there will. be a clash (of arms); [then] it will become clear as to who is in the right} _{dankubana padakijiribana
to bring back tomorrow

dankubana ngato poto padakijiribala nganai
I shall return the things tomorrow} _{dankubana dantjudantjumalkana
to come to a decision tomorrow

dankubana ngaiani dantjudantjumalkala nganai ninaia nari ngankala nganai pani kara
we shall decide tomorrow whether to kill him or not} dankubana thangkuparna in the morning Reuther called this an "adjective", but it is the same class of word as the preceding one. _{dankubana ngaiani nurujeli jiritjinanto
in the morning we ought to, and want to, rise early} _{dankubana milingeru malti nganai
in the morning it is very cold} dankudankubanarina thangkuthangkuparna-ri-rna derived. to dawn; to become day wolja dankudankubanarila nganai day will soon dawn dankubana nguru thangkuparna nguRu day after tomorrow dankubana kulnundru thangkuparna kurnu-ndru third day i.e. the day after dankubana nguru. dankubana kulnundru ditji kulnuni thangkuparna kurnu-ndru kurnu-nhi fourth day dankudankubanietja thangkuthangkuparna-yitya early bird; early riser this word relates to the muramura Killawilina, who once determined that the following day (dankubana) should be the day on which the muramura Kakalbuna was to be killed. datjana datya-rna to find out; to discover; to make a track; to pave the way for the first time; to pursue a track still further; to trace an animal to its [very] hole or warren _{palto datjamai! ja ngaiani ngadani wapala nganai
you go that way first; we will then follow later} _{naka datjamai minka nauja nganti morlalu ngamanani kara
search that hole there, to see whether the animal isn't actually squatting inside} _{jaura datjana
to stir up [past] remarks; to expose things that are half-forgotten,
jakajai! minandru nulia ninaia jaura datjamana warai?
yes, indeed, why has he again touched on past (almost-forgotten) remarks?} _{pungaia mana datjana
to arrange for the entrance to a hut to lead in from the other side
Depending on the direction from which the prevailing wind blows, the doorway is placed on the opposite side [of a wurley], so that any smoke may have free egress.
ngato pungaia mana dantjamala nganai watarandru
I will change the position of the doorway (entrance) to my wurley because of the wind} _{dia datjana
to begin once here and then there, where others have left off,
minandru tanalia jaua dia datjamana warai?
when digging for native onions, why did they start once here and then there, where others had left off?} _{widla kulnuni ngura datjana
to follow a woman to her camp; to run after a woman, intending to seduce or lead her astray} datjanietja datya-rna-yitya discoverer, Reuther translates "datjanietja" as "Ausfuehrer" 'performer, etc., However, he probably intended to write "Husfinder" 'discoverer' searcher; tracker dikana dika-rna to name; to tell; to state the name of a person or thing e.g. people, water. _{mita dikana
to state the name of a place} _{jaura dikana
to say words} _{wondiri dikana
to specify tribal or local boundaries} _{ngaperi dikana
to tell one's father's name} _{tidna nguja dikana
to recognise a man by his footprints} _{pirrapinta dikana
to proclaim [tribal] laws

nauja pinaru pirrapinta dikai karari

In this sentence Reuther writes pirapinta (with one 'r'), but I have written it with two 'rr's to make it conform to his more regular spelling of the word.

the old man (a title of distinction) is today proclaiming the rules (or regulations)} _{mura dikana
to teach or relate the stories [tales or legends] of the muramura} the expression is mura dikana (and not muramura dikana), because the mura is respected on account of or through the muramura. _{potuja kapara dikana
to ask the trading boss for his decision

ngato potuja kapara dikala nganai, ngangau jinkimalinani tanali ngana jedibana warai
I will ask the trading boss for his direction (call on his assistance), because they have deceived me in the deal} _{nari dikana
to pronounce sentence of death over someone
to determine that he shall be killed

kutingau! tanali jidna nari dikana warai
escape [for your life]! they have (secretly) pronounced the sentence of death over you, to kill you} _{paruparu dikana
to recall freshly to mind

minandru jura madlentji ngakani paruparu dikai?
why do you recall freshly to mind my evil [misdeeds]?

this expression is used also when the name of a dead person is mentioned and thereby the old wound [of personal loss] is opened up again.} dikaterina dika-tharri-rna to tell one's own name; to betray oneself; to exalt oneself, to magnify oneself; to elevate oneself above others dikijiribana dika-iyirpa-rna to recall to memory something that was forgotten; to enquire about the name of something which is unfamiliar _{jaurali jinkanali jundru ngana dikijiribana warai ngakani wilpanto
by your remarks you have recalled to memory my faults
reminded me of them.} _{dikijiribamai nulia dikananto
remind him to mention its name} dikidikijiribana dikadika-iyirpa-rna to keep in mind mai, tanali ngaperi jinkani dikidikijiribai listen, they have in mind to kill your father dikamalina dika-mali-rna to mention each other's name or, like No. 166, to have designs on each other. dikanietja dika-rna-yitya tell-tale; informer one who cannot keep a secret. wata nunkangu jatamai, nauja dikanietja do not tell him anything, he is an informer he will not keep it to himself this word owes its origin to the muramura Darana, who once encountered great scarcity of water; so he prayed on specifying the names (dikana) of those places where it fell. duntjirina duntyi-ri-rna to sneeze Sneezing is interpreted as an omen of affirmation or denial. It is regarded by people who are sick as a sign of recovery. If a relative is on his way to visit a sick friend or relative, and has to sneeze, this is a sure sign that death will not occur. When people are sitting in front of a hole, uncertain as to whether there is an animal inside, and someone is forced to sneeze, this is an omen that there is prey for the taking and that digging will bring reward. Diari to sneeze Wkng to sneeze Ngam to sneeze Tir to sneeze Wkb to sneeze Jaur to sneeze Jandr to sneeze dakangandrana [to fling onto the hard ground] this word is a compound of daka hard ground; clod, Reuther: "Schrulle" instead of Scholle. lump of earth and ngandrana which is derived from nandrana to throw; to strike. The meaning [of the word] is therefore: 'to fling onto the hard ground'. _{in the absence of weapons, to throw a man to the ground during a fight.
kirra panini ngato ninaia dakangandrana warai
for want of a boomerang, threw him onto the hard ground} _{to throw to the ground any object from one's head, on which everything is carried, (such as wood, a millstone, a net-bag, etc.).
nulia marda dakangandrana warai, nunkangundru nauja wokarina warai he threw the millstone onto the ground; that is why it smashed} _{to fling something aside, when one is in a bad mood.
nulia pirra tirieli dakangandrana warai ngakangu tidnani
in fitful anger he flung the coolamon aside, in front of my feet} _{jaura dakangandrana
to cast words aside
to ignore good advice.
nulia ngakani jaura dakangandrana warai, nunkangundru nulia tertieli wariwarina wonti.
he did not accept my good advice; that is why he fainted of thirst
perished} dakangandraterina to knock against or bump into (something); to fall; to fall down; to suffer physical injury; to fling oneself grief-stricken to the ground _{nauja dakangandraterina warai mardani
he tripped over a stone} _{nauja pitandru dakangandraterina warai, nulia paia kapi wontinani
he fell from the tree whilst searching for eggs} _{nunkani neji dakangandrateriji, ngangau ngaperi nunkani nari
his elder brother flung himself to the ground, because his father had died} this word relates to the wives of Jelkabalubaluna, When their husband had killed their children, they flung themselves (dakangandraterina) grief-stricken to the ground. dilpana to knock or bump into (someone); to shake; to awaken; to chase away _{muka dilpana
to rouse [from] sleep

minandru jundru ngana muka dilpana warai
why did you rouse [my] sleep?
why did you awaken me from my sleep?} _{jaurali dilpana
to incite; to urge

Jonathali David dilpana wonti wapananto, ngangau ngaperi nunkani tiri
Jonathan urged David to leave, because his father (Saul) was hostile towards him} _{ngura dilpana
to rouse people in a camp, to incite people in a camp

mai, jiritjianau kana tiri wokarai
now, get up! get yourselves ready! prepare for a fight! hostile people are coming} _{paia dilpana
to startle birds, to scare away birds

paia dilpanau, ngaiani tananaia dijananto
frighten the birds [to fly up], so that we can take aim at them
[with our boomerangs]} _{to tease (in a bad sense)
ngandriai tanali ngana milingeru dilpai
0h mother, they are all the time teasing or annoying me} _{to chase away; to drive off
ngato warukati ngandri dilpana warai kapi manila
I chased the mother emu away (from the next), in order to collect her eggs} _{jaura dilpana
to arouse words, to conjure up lots of words
on any pretext whatsoever.

minandru nulia jaura ngakani dilpal
why does he press my words?
why does he make such a fuss about what I said?} _{kinka dilpana
to induce to laugh

nulia pirkinali ngaianina kinka dilpana warai
by committing tomfoolery he induced us to laugh} _{tiri dilpana
to incite to anger

nulia ngaianina tirieli dilpana warai
he incited us to anger} _{mara dilpana
to stimulate one's hand, to make one's hands nimble for work

mara dilpana ngaiani ninaia ngankana paraia
we made him to stir a hand} _{nuru dilpana
to test one's strength

jundru nuru ngakani dilpana warai ngirkibani-jaurali
you wanted to test my strength with your mockery} _{tjutju dilpana
to provoke a snake

minandru jundru tjutju dilpala
Reuther inadvertently wrote "dilpa".
wiri, jeruja nulia ngana matala wiri
why did you provoke the snake yesterday, so that it has [now] bitten me?} _{pita dilpana
to torture a tree
to aim at a tree's branches.

mananda jura wata dilpananto, nauja dalpa ngumu ngamalkai
you are not to aim at the mananda tree, for it has lovely leaves} _{ngapa dilpana
to insult water
not to take any fish out of forbidden waters.

wata ngapa dilpau jamali, nauja kana ngapa
you are not to insult the water by catching fish with a net, because this water belongs to other people
the fish that are in it.} _{nari dilpana
to warn a death target, to caution a man who has been appointed to die

kutingau tanali jidna nandraiati
make your escape, for they will kill you} dilpamalina to be on close terms with each other in a good as well as bad sense. tanali marapujeli dilpamalina warai warukatindru they are on bad terms with each other (i.e. have argued) over an emu dilpaterina to coax oneself; to goad, to spur oneself on dilpanietja one who cannot keep the peace; contentious person; stirrer this word originates from the business dealings of the muramura Pampuwulana, who would not leave another of his own equals in peace, merely so that he could extort from him as many things as possible. dalpawonkana tharlpa wangka-rna to whisper into someone's ear; to ear-bash this word is composed of dalpa ear and wonkana to sing; to whisper. The meaning is: 'to whisper into someone's ear; to ear-bash'. Reuther: "Ohrenblasen" [sic]. Idiomatically, this means 'to tell-tale, gossip'. However, that does not appear to be the intended meaning here. _{to whisper something into someone's ear.
mai! ngaldra jelalu kutingala nganai
now, (or) listen! we will run away together} _{to tell someone a secret.
mai! jundru kana marapu karkananto, ngaiani ninkida tirimalila nganai
listen, call a lot of people together; we will have a fight in this place} _{to instruct; to teach
ngaperali ja ngandrieli jidna wata dalpawonkaia?
do not your father and mother teach you?} _{to mislead to carry on a secret onversation
nulia ninaia dalpawonkana warai kuti[nga]nanto

Reuther has kutinanto. However, kutina means 'to hide', whereas 'to escape' is kutingana.

he whispered into his ear to run away} _{mirtjali dalpawonkana
to disturb someone
to sing and shout into someone's ears.

minandru tanali kupali milingeru mirtjali dalpawonka[i], ngato ngaptjai turarala
why do the children constantly sing and shout in my ears (disturbing me); I want to sleep} _{mauarli dalpawonkana
out of hunger to bawl into one's ears

kupali ngandrini dalpawonkai mauarli
the children are bawling into their mother's ears out of hunger. [It could also be] because of the cold, or out of pain, or out of sheer obstinacy, etc} _{potuja dalpawonkana
to hard-press someone for his possessions; to cajole, to wheedle a man for his personal belongings

ngakani billindru nulia ngakani dalpa wonkana warai
he blabbed my ears full for the sake of my net-bag} dalpawonki jiribana tharlpa wangka-iyirpa-rna to whisper into each other's ear; to disturb each other; to hard-press each other, etc dalpawonkanietja tharlpa wangka-rna-yitya ear-basher Reuther: "der Ohrenblaeser". this word bears reference to the muramura Darana. Once when it had rained heavily as the result of his invocations (prayers) there grew a stalk of grass [of a kind] that is eaten by the Aborigines. He whispered (dalpawonkana) into the ear of this grass-stalk, [urging it] to grow very rapidly and [so] spread over the whole earth. dukana thuka-rna vtr and vi. to piggyback; to carry on one's back _{kupa dukana
to carry a child on one's back

materali kupa dukai
the [young] man is carrying the child on his back} _{to follow
along a track

ngato kamaneli ngakani dukai
I am carrying my friend on my back
[my friend] is following me} _{ngatata dukana
to carry one's younger brothers on one's back
[the younger brothers] follow their elder brother (neji)

nejieli ngatata nunkani pratjana dukai
the elder brother carries all his younger brothers on his back

they come after him (in the line of descent). This form of expression derives from the fact that the elder brother exercises the right of guardianship over his brothers and sisters; hence the obligation devolves upon him to support and protect them, as is here expressed in a figurative manner.} _{to protect

ngapili
This appears to be another legitimate form of ngaperali.
kupa nunkani dukai
father protects his child} _{to magnify [oneself]; to brag, to boast

Goliathana dukana wonti tirieli
Goliath vaunted himself [in a spirit of] anger} _{to hold stiff, erect

kindala nura dukai
a dog holds his tail erect} _{mara dukana
to cross hands behind one's back

Reuther: "die Hand auf den fluecken legen". The expression is rather ambiguous.} _{mandikilla dukana
for waves to rear up, mount higher} _{ngaru dukana
to have a bunch of emu feathers stuck in the back of one's [hair] belt} _{milki dukana
to direct one's attention at someone} _{billi dukana
to carry a net-bag on one's back} _{nari dukana
to die one after another
e.g. when, during an epidemic, many people follow on after the death of the first [victim].} dukaterina thuka-tharri-rna to ride; to sit astride _{to ride

nejini ngani dukaterina warai
I had a ride on my elder brother
on his shoulder.} _{pitani dukaterina
to ride astride a piece of wood} _{dukaterina ngamana
to sit astride (behind) another man's back, to ride piggyback} _{paltuni dukaterina
to follow another [person] along the same track} _{maru kulnuni dukatarina
for all to make for one destination
in order to gather food.} _{potuni dukaterina
for one thing to lie on top of another} _{dukaterina punkana
(for a small shoot) to grow out of an old tree-trunk} _{tidnani dukaterina
to tread in another's footsteps} _{jaurani dukaterina
to ride on the back of somebody's words
for a second [speaker to relate the same as the first.} dukamalina thuka-mali-rna reciprocal. to ride around on one another i.e. to follow one another around. dukanietja thuka-rna-yitya rider; tracker this word relates to the two muramura Teriwulana. These two sons once carried (dukana) their father, Parumanaparaparana, on his back, because he was [feeling] sore after a sub-incision [operation]. dampudampura dampu-dampuRa round _{mardakuparu dampudampura
small round stone used for pounding seed} _{pirra dampudampura
long oval-shaped wooden dish; coolamon} _{kapi dampudampura
round egg

Reuther: "Beschneidung".} _{tidna dampudampura
short feet with stumpy toes} _{punga dampudampura
finely-arched wurley} _{kana dampudampura
short, fat man} _{mangatandra dampudampura
round head} _{ngura dampudampura
circular camp
camp in which the wurleys are built to form a circle.} _{kajiri dampudampura
creek that takes a bend} _{kirra dampudampura
fine crescent-shaped boomerang} _{pantja dampudamoura
short shins} _{mudla dampudampura
round face} _{mardawonpa dampudampura
spherical stone hill [or range]} _{paratara dampudampura
round claypan
or reservoir} _{billi dampudampura
round-woven (suspensible) net-bag

Reuther: "Umhaengetasche".} _{milkitandra dampudampura
round eye} _{mita dampudampura
round land
small hill or piece of land overgrown with bushes or trees in the shape of a circle.} _{malka dampudampura
circular sign, symbol} _{nganka dampudampura
roundly-trimmed beard} _{dampudampura ngamana
to sit around in a circle} _{katu dampudampura
circular windbreak} _{dampudampura ngankaterina
always to sit down together, to band together; to gather in a mob} this word relates to the muramura Darana, who once hung his net-bags filled with seed on a tree. Because his two sons aimed at these with their boomerangs, they were killed out of punishment; that is to say, their father had their arms, legs and heads crushed together in such a manner, that their dead bodies resembled a round (dampudampura) ball. dako daku sandhill _{dako pirna
big sandhill} _{dako waka
small sandhill} _{dako wannga
low sandhill} _{dako balibali
low sandhill between two high ones} _{dako dintjani
sandhill breached by [the action of] wind or water} _{dako parapara
stone-covered sandhill} _{dako kiljara
bare sandhill
without any bush growth.} _{dako kalikali
eastern side of a sandhill} _{dako dokumana
western side of a sandhill} _{dako turu
sandhill-ridge} _{dako wonpa
elevation on top of a sandhill} _{dako wiritita
sandhill which [intermittently] changes shape
higher at one time, lower at another.} _{dako mudla
face of a sandhill; steeply sloping end of a sandhill} _{dako balbaru
sandhill that is fairly broad and spacious on top} _{dako pitimoku
-the end of a sandhill} _{dako kanta marapu
sandhill overgrown with lots of grass} _{winkara dako
sandhill on which lots of winkara (type of edible plant) grow} _{dako kuljakulja
green sandhill} _{dako muja
dry sandhill} _{dako pajiri
high sandhill} _{dako wordu
short sandhill} _{dako kakini
sandhill that towers above the rest} _{dako duparu
solitary sandhill} _{dako bulu
vegetation-less sandhill} _{dako mitamita
sandhill with better class soil
i.e. with some earth.} _{dako dankara
[chain of] numerous sandhills linked together} _{dako maralje
red sandhill} _{dako wima ngura
sandhill with a depression on top

Reuther: "Mulde".} _{dako wirawira
sandhill on which the wira bush grows

This word appears nowhere else under this spelling. Apparently what is meant is the wirra. Cf. No. 42B, No. 3780.} _{dako burkuburku
sandhill with burkuburku bush} _{dako wontawonta
very wide sandhill} _{dako munamunari
sandhill that terminates in a creek} dakula daku-lha sandhill-dweller; inhabitant of the sandhills also dakuetja. this word relates to the muramura Kadni, who named the sandhills dako because she loved to walk around on them. dirtji dirtyi very coarse sand i.e. sandy flats where the wind has swept away the finer sand. This kind of sandy flat is not popular [with the Aboriginal people] on account of the coarse [nature of the] sand. _{dirtji wonpa
small elevation covered with coarse sand} _{dirtji palipali
gradually sloping side of a hill} _{Diritjia-kuma

Here Reuther has introduced a variant spelling of dirtji. The place-name under (3) is described in Vol. VII, No. 87. The terminal 'a' of the word in the case of (3) and (6) denotes the possessive case. The same case should probably apply in (5).

place-name
coarse sandhill resembling a tied-up bundle.} _{dirtji maru
extensive coarse sandy flat} _{diritjia
Here Reuther has introduced a variant spelling of dirtji. The place-name under (3) is described in Vol. VII, No. 87. The terminal 'a' of the word in the case of (3) and (6) denotes the possessive case. The same case should probably apply in (5).
kalikali
steep slope of a coarse sandy hill} _{diritjia kajiri

Here Reuther has introduced a variant spelling of dirtji. The place-name under (3) is described in Vol. VII, No. 87. The terminal 'a' of the word in the case of (3) and (6) denotes the possessive case. The same case should probably apply in (5).

creek in which coarse sand is to be found} _{ngapa dirtji
rough sandstones [lying] under water} _{mana dirtji
bread baked in the ashes to which coarse granules of sand adhere which find their way between one's teeth} There once lived a certain muramura who carried the wind around in his net-bag. On one occasion, when people were annoying him, he opened the net-bag, and out gushed the wind with such force, that it not only blew dust and fine sand into the people's eyes, but also [whipped up and] hurled coarse grains of sand (dirtji) at them. ditji dityi sun A marginal note reads: "See No. 103". _{ditji mara
rays of the sun} _{ditji bilpa
beams of light before the sun becomes visible} _{ditji kumari
the sun when it rises blood-red in summer} _{ditji putuputuru
when it looks dusty at sunrise
a hazy atmosphere at sunrise.} _{ditji ngandara
when it is cool in summer, cool summer's day} _{ditji kuparu
winter sun} _{ditji tidna turu
summer sun
when at its furthest point south.} _{ditji woldrajelbi
autumnal equinox
halfway between summer and winter.} _{ditji ngalpuru
eclipse of the sun
it is rumoured that during an eclipse of the sun the kutji
devil is passing by with a billi
net-bag, and on that account the sun is unable to shine. As soon as the eclipse begins, the kunki

witchdoctor
orders the people to flee from the sandhills and come down onto firm ground, for the sandhills will burst into flame.} _{ditji diltjadiltja
hot summer day
[day] that gets so hot in summer, that the muscles hurt when a person walks barefoot.} _{ditji munaltja
humid, sultry day} _{ditji milamila
sad day; day of mourning} _{ditji ngumu
happy day; day of rejoicing} _{ditji wakiri
very long day} _{ditji wirdi
period during which the sun is visible} _{ditji taramana
to postpone [the time] from one day to another} _{ditji wirrana
number of days (or suns) in a row} _{ditji dokuterkana
sun after it has set} _{ditji ngamana ngarina
setting sun [sic]} _{ditji mitamita
sun inside the earth,
i.e., one imagined a hole in the ground into which the sun slips during its setting, and out of which it rises again next morning.
this hole is called dityi mingka 'sun hole'.} dalpura dalpuRa stillness; silence; peace; quietness _{dalpura ngamana
to sit in peace and quietness
not to speak nor make a sound.} _{dalpura ngankamalina
to make one another calm
when everybody is quiet and only one person is speaking (about a very important subject).} _{talara dalpura
rain calm
when it has ceased to rain and calm prevails.} _{ngapa dalpura
smooth lake
without waves on the water.} _{mita dalpura
calm [day]
without any dust.} _{dalpura tiririna
to fight without raising a commotion} _{dalpura manimanina
to leave in utmost silence} _{ngura dalpura
peaceful quiet camp} _{katu dalpura
effective windbreak
windbreak which stops the wind.} _{kana dalpura

Reuther inadvertently wrote dampura, likewise in the case of [16], [18] and [19].

quiet man, peaceful man} _{dalpura wontiterina
to search in silence
for something that is lost.} _{punga dalpura
adj.
draught-proof (air-tight) wurley} _{manu dalpura
to have no joy or pleasure} _{mara dalpura
hand that accepts nothing
i.e. that does not accept reward for a good deed.} _{dalpura wokarana
to arrive in sheer silence} _{dalpura ngamana wirina
to arrive in silence
and to sit down quietly wihout saying a word. A peculiar custom is to come without speaking a word, and to enter a friend's hut without saying anything. Only gradually does the conversation begin. Enemies and strangers must announce their arrival at a certain distance from the camp.} _{dalpura kalkaterina
to wait for something without saying so

as a visitor, a native man makes no demands; anything [he may want] must be offered to him, If he is offered nothing, he regards this at all times as an insult, In some circumstances if the wife is not obliging [with food] this can lead to [serious] arguments.} _{dalpura deringana
to arrive unexpectedly
without having previously announced oneself.} _{dalpura milamila
distant faint sound
to let quite faint sounds be heard from a distance, sort of faint echo.
as the muramura
Killawilina once observed a large crowd of people gathered around him, one person was saying one thing and another person something else, so that one could scarcely understand a word [of what was being said]. The muramura therefore rose [to his feet]. Immediately there was a hush (dalpura). People listened [most intently] to what he had to say, and so quietness prevailed. Hence the word.} darrana thaRa-rna to disappear suddenly; to slip away; to escape; to leave in secret; to run away quickly; to arise, to come forth _{kana darrana
for a man to make a quick escape

kana kulno nurujeli darrana warai japali
in fear the man made a quick get-away} _{not to recover

kana marrala tinkani palila nganai
the strangled man (bereft of his senses) will not pull through; he will die during the night
that is, after he has lost consciousness, he is [simply] left to lie there.} _{paru darrana
for a fish to snap its jaws in the air

Reuther: "in die Hoehe schnalzen". This is done, allegedly, to catch insects.

paru kulno darrana warai kilpa
a fish snapped its jaws in the air, in spite of the weather being cold

actually, fish do this only in summer.} _{paja darrana
for a bird to escape (or) get away

paja kulno ngakani marandru matja darrana
a bird escaped out of my hand, (got away)} _{darrana kurana
to escape from death

nauja wata ninkida, nauia morlalu narini darrana kurana warai
he is not here; he has certainly slipped from death's [grasp]
escaped murderous revenge} _{talara palku darrana
for [rain-]clouds to come up
literally, for a "rain-body"
Reuther "Regenleib" is a literal translation of the Diari term.
to come up.
talara palku karari darrai, morlalu talara kodala nganai
rain-clouds are coming up; it is certainly going to rain
rain is going to fall} _{mita darrana
for dust to blow up

karari mita pirna darrai, ngaiani wata wapala nganai
a thick (big) dust is blowing up today, [so] we will not be going} _{mandikilla darrai
waves are mounting higher} darralkana thaRa-lka-rna to cause to lift up; to induce to rise watara pirnali mandikilla darralkai a strong wind is whipping up (lifting) the waves darringana thaRa-inga-rna to pass by quickly; to pass away suddenly _{quickly to overtake

nauja tidna ngumu, nauja ngopera darringana warai
he has strong feet (is a good runner), therefore lie has a lead on us} _{kana darringana
unexpectedly to stumble and fall

nauja dakadakandru darringana warai
he fell unexpectedly over a clod of earth} _{in reference to life.
ngapiri ngakani paltuni darringana wonti
on the way my father suddenly fell down and was dead

his life was cut short.} _{in reference to sunstroke.
kana ditjieli dakanani, nau woldrali darringai
when the sun strikes a man
when he is sun-struck, he dies} darribana thaRa-ipa-rna to send thither, to scatter, to send away quickly, to damage, to destroy, to break down; to smash in, to heap or pile up (waves) _{kana ngopera darribau dalpadakananto ngaiani wokarai
first send a man thither to announce that we are coming} _{watarali paua darribai
the wind scatters the seed} _{ninaia darribamai nauja wapananto, kana tula wokarai ninaia nanclrala
send him away quickly so that he goes; strangers are on their way to kill him} _{watarali katu darribai
the wind is ruining the windbreak

Reuther: "Bildflaeche".} _{watarali punga darribana warai
the wind pushed in the house} _{watara pirnali mandikilla darribai
a strong wind is whipping up the waves} _{poto darribana
to scatter things, to throw things around in disarray

kana tirieli poto nunkani darribana warai
in a fit: of anger the man scattered his belongings about} There were once two muramura who had a [serious] argument. At length one of them hunted (darribana to drive) the other away. diaturu stone club; stone axe this word is composed of dia end and turu sharp, literally, therefore: 'sharp end'. this type of axe (and, therefore, also this word) is known only to the Diari Kujani and Mardala tribes and was introduced among its neighbours by the latter. A certain people, reputed to be very fierce, once had their home in the Flinders Ranges. Their obsession was to invade the territory of their neighbours, in order to carry on slaughter and massacre. For this purpose they utilised the said axe (diaturu). Strangely enough, only one or two men [are said to have] always appeared on the scene; and, whereas at such times two men could be discerned at a distance, only one man showed up at close range. They were thought to be invincible, hence the panic and fear of them. Nobody dared to penetrate the territory of these people. Only their fires by night testified of their presence. These dreaded and murderous he-men Reuther: "Helden". were known as pajiri or nandranietja, i.e. killers. They are described as having been very tall and dark, and to have generally carried a very large net-bag. What is more, their extraordinary vagary consisted in this that they kidnapped (stole) people, preferably young folk and particularly women; and when they had taken them captive, they would drag them up into the Ranges. Here they mentally confused them to such a degree, that [their captives] lost all sense of direction, Consequently they could no longer find their way back, simply because they no longer knew the direction of their [own] tribal territory. And so they were forced to regard themselves as genuine prisoners. The above [information] was once related by a young man who [himself] had fallen captive to these people and who turned up in later years when his name had already been forgotten. If two men, or even one, suddenly penetrated into neighbouring territory and came across a married couple, they would kill the husband with the diaturu, whilst they led away his wife, For this reason nobody would venture anywhere near the Flinders Ranges without taking special protective measures. The above involves probably a strange and fierce tribe from the south, inasmuch as the Flinders Ranges undoubtedly formed the boundary between the infiltrating and advancing tribes along Cooper Creek from the north and those [situated] more to the south, [originating] perhaps from the Darling River in New South Wales, or from the east coast of Australia, from whence the displacement of native tribes took place. dakana daka-rna to spear; to pierce Also 'to peg out' (an animal skin on the ground, in order to dry it out, cf. Volume X, p.69. Verbally related to diana. Whereas diana expresses greater uncertainty with regard to one's objective, (whether successful or not), in [the case of] dakana it is more the certainty that comes to the fore. _{kana dakana
to pierce a man
with a spear, or kill him.
ngato kaltieli ninaia dakana warai
I transfixed him with a spear
Note: diana bears reference to the kirra
boomerang, but dakana to the spear.} _{kintala dakana
to spear a dog

ngaiani kintala jampa dakana warai tajila
we speared dogs for food (to eat)} _{paua dakana
to grind seed

ngato karari paua dakai mauarli
I am now grinding seed [because] I am hungry

this word is used in reference to all types of seed that need to be ground.} _{To make, manufacture, fashion or construct weapons. such as pirra
wooden bowl, kalti
spear, kirra
boomerang, etc.
ngato kalti ngumu dakala warai
I shall make a fine spear} _{To weave (nets and bags).
billi-nguja pilki nulia milingeru dakai
he is fashioning another type (shape) of net-bag} _{turu dakana
to make fire
by rubbing (two sticks together).
pinarali turu dakana wonti pita mandrujeli
the old people used to make fire with two sticks} _{paja dakana

In this instance Reuther varied his more common spelling from paia to paja.

to throw at birds

kirra panini ngaiani paia dakana wonti
for the want of boomerangs we threw stones at the birds

not kalti
spear, otherwise the verb would have to be diana.} _{mita dakana
to choose a particular spot or area

tanali naka mita dakana warai tirimalinaia
they chose that spot to [engage in] battle} _{dalpa dakana
to whisper to someone; to whisper into someone's ear, to promise; to assure
e.g. in order to seduce a woman or induce a friend to escape.} _{mudla dakana
to slap in the face

minandru jundru ngana mudla dakana warai?
why did you slap me in the face?} _{ngunku dakana
to heap together; to form into a ball

ngato buluru ngunku dakala nganai
I shall heap some clay together into a (round) lump} _{ngura dakana
to select a campsite

mita ngumuni ngaiani ngura dakana warai
we picked out a campsite on [some] good ground} _{jaurali dakana
to stimulate; to aggravate; to prod; to tease
to tease in a good and bad sense.
minandru nulia ngana milingeru jaurali dakai ngakani noandru?
why does he always aggravate me with regard to my wife?} _{ngara dakana
to speak to the heart; to speak to the conscience

nulia ngara ngakani dakana warai kurukurubanali
he spoke to my heart in [tender] admonition} _{When sickness affects the heart and it is thought the person is at death's door.
kaparanau, nauja ngara dakaila!
come near; his heart is beating very fast

he is at death's door.} _{mandra dakana
to have indigestion, to have stomach ache, to have gripes

buka marapundru mandra ngakani dakaila
I have indigestion from eating a lot of bread} _{diltja dakana
for the legs or muscles (tendons) to hurt

ngani ngandandariai karari morla worita wapana, diltja ngakani dakai
I cannot walk very far today; my muscles (legs) are hurting} _{bankitiri dakana
to have stitches in the side

ngani muntja, bankitiri ngakani dakai
I feel unwell; I have stitches in the side} _{mundingna dakana

The ngn consonantal cluster is very unusual in Diari, and this is the first instance of it. Since Reuther has written it twice, the spelling appears to be correct.

to stitch up an animal
to sew up an animal that has been opened after the entrails have been removed. This [stitching up] is done with a sharp bone or small twig.
nurujeli ninaia mundingna dakau, muntju wariati
quickly sew the body shut, otherwise blowflies may get inside} _{tjuru dakana
to make a person aware
of (something), to remind him, to point out (some danger).
nunkani tjuru dakau nauja morlalu dilkani wirila nganai
draw his attention to it, otherwise he is certain to tread in the prickles} _{palto dakana
to find a way; to pave the way

nulia palto ngumu dakana warai
he has discovered a good route} _{jama dakana
to mend a net

watarali jama ngakani wokaribana warai, ngato ninaia dakananto
the wind has torn my net; I shall have to mend it} _{ditjieli dakana
for the sun to be stinging [or scorching] hot
to cause sunstroke.
karari ditjieli ngaianina pirna dakana warai; ngampu ngaiani palina warai
the sun beat down very fiercely on us today; we nearly died} _{dilka dakana
for thorns to prick

nunkangupini mitani dilkali ngaianina pirna dakai
in this country the thorns prick us

i.e. there are many thorns and prickles.} _{mardali dakana
for a stone to pierce
to trip over a stone.
madali ngana pirna dakana warai, nunkangundru ngani kunkai
the stone caused me to stumble very badly; that is why I am limping} _{talarali dakana
for rain to pierce

Here Reuther inadvertently wrote ngampi for ngampu Cf. Dictionary No. 1988 and No. 2140", and, in the next phrase, "rain" for 'hail'.

to be caught in the rain.
paltuni talarali ngana dakana warai nunkangundru ngani wata nurujeli wokarana warai
on the way the rain caught up with me, therefore I did not get here so soon} _{marda burujeli dakana
for hail to pierce
to be caught in the hail.
mardaburujeli ngana naka dakana warai, ngampu ngani nari
there the hail caught up with me; I was nearly a dead man (was nearly killed)} _{mokujeli dakana
to kill by [pointing] the bone

ninaia nulia mokujeli dakana wonti
he killed him by [pointing] the bone [at him]} _{muntjujeli dakana
for insects to bite

muntjujeli paltuni ditjiwirdi ngana pirna dakana warai
insects tortured me all day long on the way} _{kumali dakana
for sad news to strike
for sad news to make one feel depressed.
minandru jidni ngaurongauro? kumali ngana dakai
why are you sad? Had news makes me feel depressed} _{milki dakana
to lift up one's eyes; to be alert, to be on the look out

milki dakamai kana tale wokaraiati
be on the look out! hostile people may come} _{milla dakana
to thread a reed
through the gills of fish that have been caught, in order to [be able to] carry them home.
worderuntja paru jundru milla dakana warai?
how many fish did you thread onto the reed?} _{ntjirintjiri dakana
to knock out the two front teeth

ngaiani karari kanku kulnuni ntjirintjiri dakala nganai
today we will knock out a lad's two front teeth

this is done for the sake of good looks (personal appearance), so that the upper lip should not protrude.
it is normally impossible for Diyari words to beging with a consonant cluster "ntj" - this may be a loan from Aranda.} _{mudla dakana
to pierce the nasal septum

jindani mudla morlalu wata dakana warai?
is your septum really not pierced?

a bone is stuck through the central nasal wall as a [form of] decoration.} dakadakana daka-daka-rna to pass by at a [good] pace _{worana nauja dakadakai?
who is passing, by there?

Said of humans and animals.} _{watara wondru dakadakai
a whirlwind
Reuther "die Windhose" 'wind spout'.
is passing by
at a steady tempo.} _{pajali dakadakai
bird of prey follows its quarry} dakaterina daka-tharri-rna to trip or stumble _{mardali dakaterina
to trip against a stone

mardali ngani dakaterina warai, ngani ngandandariai wapala, ngani kima
I tripped against a stone; [therefore] I am unable to go, [for] I have a swelling

i.e. because my hand or foot is swollen.} dakadakaraterina daka-daka-tharri-rna to feel very poor _{minandru jidni ngaurongauro?
why are you so sad?

Answer:
ngani dakadakarateriji
Reuther wrote dakateriji, omitting the medial syllables dakara-.
potuni
I feel very poor in the things I possess} _{To feel forsaken.
kamaneli ngakani ngampu pratjaia, mina ngani?
my friends are nearly all gone (deceased) wham: [is there for] me?
what am I to do on my own?

this is the sort of thing said about friends, contemporaries kalamarra) or old people who have outlived their own age-group.} _{malka dakadakaraterina
to decorate oneself with signs [or symbols]

ditji kunarkuni ngaiani malka dakadakarateriji, ja tinkani ngaiani pinga wapai
we paint ourselves towards evening, and [under cover of] night we go out as a group of blood-avengers.} dakibana daka-ipa-rna to [manufacture something] for someone else also dakijiribana. Cf. dakana. ngana kirra dakijiribau! make a boomerang for me! dakamalina daka-mali-rna to throw something at one another mardali dakamalina to stone one another, to pelt one another with stones this word is taken from the Murlapara legend. The muramura Murlapara, once ordered his servants to grind a whole lot of seed for [his intended] guests. He planned to invite a large number to a [certain] ceremony. Diari to stab, to pelt Ngam to stab, to pelt Kuj to stab (with spears) Kuj to pelt (with stones) Wkb to stab, to pelt Jaur to stab, to pelt dankana darnka-rna to meet up with; to chance upon; to seek out; to find; to run into, to come across Though some of the meanings given here involve intransitive verbs (in English) they have transitive force in Diari. _{kana dankana
to meet a person by chance, to track a person down

ngaiani ninaia wontila nganai ninaia dankalalji
we will search for him (so long), until we find him} _{potuni dankana
to come across things; to find things

mina ngato dankai ninkida poto parai?
What have I come across? here are things lying about} _{tidnani dankana
to come across footprints, to meet up with footprints

ninkida ngato nina tidna dankana warai naua karakara
here I have come across his footprints; he must: be (is) in the neighbourhood

Similarly [to come] across animal prints.} _{ngapa dankana
to strike water
whilst digging a soakage.
morla mikarilani ninkida ngapani dankana warai
we struck water here at a considerable [lit: more] depth
we had to dig very deep here for water} _{kupa dankana
to beget a child
on the part of a father.
nunkani ngaperali kupa marapu dankana wonti
his father begat many children} _{kupa dankana
to conceive a child
on the part of a mother. kupa kantji batana
to conceive a child

literally, 'to really grasp a child'.} _{kupa kurana
to put down (or) lay down its young
on the part of animals. Note that kupa here is literally child.} _{kapi kurana
to lay eggs
on the part of birds.} _{mitiri dankana
to discover something new

ngato mitiri ngumu pilki dankana warai
I covered something new (in some other genus or species)} _{kanta jelbi dankana
to come across a green oasis

kaparanau, ngaiani kanta jelbi dankana warai ngaianingu ngumu ninkida
come, we have discovered a green oasis; it will be good for us here} _{ngurawalpa dankana
to come upon a deserted camp

ngaianani kamaneli kara kutingana warai, ngangau ngurawalpa ninkida
our friends must have fled, for the camp here is deserted} _{palto dankana
to discover a way, to find a way

mina kana pudlaia, gudla palto pilki dankana warai madlentji ngankala
what sort of a couple are they? both have discovered a new way of committing wrong} _{milkimilki dankana
for spies to discover
for spies to light upon the place where an [intended] victim is to be murdered.
milkimilkieli nunkangu dankana warai, ngaiani nurujeli wapananto ninaia nandrala
the spies have sought him out (have come across him); we must hurry thither to kill him} _{nari dankana
to come across a dead [man]; to search for a dead person
possibly perished from thirst.} _{nari dankana
to chance upon a grave
in which a secretly murdered man lies buried.
buru! ngaiani karari nari dankana warai, warle ninaia todina kara?=
[0 dear,] today we came across a dead man (i.e. a grave-mound), who may have buried him?} _{kamaneli dankana
to chance upon a friend

pirna ngato mankina warai, ngangau ngato kamaneli ngakani mita tulani dankana paraia
I was very delighted, for I came across a friend (or relative) of mine in a strange country} _{minakulno dankana
to chance upon something unfamiliar

minakulnuni ngato dankana warai ninkida billini
I have struck (found) something [unusual] in this net-bag} dankaterina darnka-tharri-rna to meet up with someone or something; to bump into each other from opposite directions. Reuther lists this as "vi with reciprocal force". _{jakajai, karari tinkani ngakangu kana dankateriji, ngani japali pirna pantjina warai
oh, dear, last night I bumped into a man. I was terrified

this means 'to meet together from different points on the way (I going this way, he going that way), and head in the same direction'.} _{judla mandru wokarai?
I are you two coming together?

Answer:
kau, nauja ngakangu dankaterina warai
yes, he was making along the track in my direction} dankamalina darnka-mali-rna to meet one another Reuther lists dankamalina as a mere continuation of 200, and the two examples of its usage below are numbered 3. and 4. However, I have separated the two verbs. _{terti dankamalina
to meet together half way
in the middle of a road, half way along a track

palto tertini ngaiani dankamalina warai jelalu wapala
we met half way along the track, in order to continue on in each other's company} _{pinti dankamalina
for news (a rumour) to meet together

Although Reuther describes dankamalina as an intransitive verb, he translates this word here in [2] in a passive form. Moreover, he translates it with "verbringen" 'to waste, squander'. He very likely meant ueberbringen 'to deliver, convey'.

from two sources (sides).
karari pinti ngakangu dankamalina warai, neji ngakani nari
today "brought" me news from two sources (from the mouth of two [informants]), [namely], that my elder brother has died} this word originates from the legend of Jelkabalubaluna, a muramura who once slayed his two sons and kept their dead bodies concealed from his wives. The latter, [however,] followed up their footprints and eventually came across (dankana) their bodies. Diari to find Wkng to find Kuj to find Ngam to find Wkb to find Jaur to find dingana dinga-rna to whet; to sharpen; to rub; to grind _{kalara dingana
to sharpen a stone axe
this was done by whetting (rubbing) it against another stone.
karari ngaiani kalara dingala nganai, dankubana ngaiani pita wokaribala nganai
today we will sharpen the axe; [then] tomorrow we will chop down some wood} _{turu dingana
to make fire
with two rubbing-sticks.
nurujeli turu dingamai karari, dankubana pita tjanka pantjiati
kindle (rub) a fire today; tomorrow the wood may be damp} _{kirra dingana
to rub a boomerang smooth
with a stone.
nulia kirra nunkani ngumu dingana warai
he made a fine (beautiful) job of rubbing down his boomerang
Similarly of all wooden weapons.} _{marda dingana
to flatten
Twice Reuther uses a non-Dictionary term, "abflatten", instead of abflachen 'to level down; to flatten.
[the surface of] a millstone

ngopera ngato marda ngakani dingala nganai, ngadani ngato paua dakala nganai
first I will flatten the mill-strone, (to give it a smooth surface) then I will grind some seed} _{tiripoto dingana
to mix down-feathers with pipe-clay
these are used to fix symbols on the body for ceremonial occasions.
jundru tiripoto dingana warai pingaia?
have you already mixed the down-feathers with pipe-clay for our vendetta?} _{paua dingana
to rub seed
from pods into one's hand, both collecting and cleaning it.
widlali paua dingala nganai, ngaiani nganti diala nganai
the women will rub the seed from the pods into their hands, [meanwhile] we will go hunting} _{marda dingana
to rub a hill
figuratively, to pass closely along the foot (side) of a stony hill, grazing it, as it were.
marda dingana wapamai ngapa manila, tulali jidna najiati
go quite close [up against] the stony hill to fetch the water, so that the enemy does not see you} _{dako dingana
to skirt a sandhill
as in [7].} _{panto dingana
to skirt the [edge of a] lake} _{pita dingana
to skirt a tree
also the edge of a scrub.

Reuther: "Waldsaum".} _{palto dingana
to go along a track} _{kajiri dingana
to walk along the edge of a creek} _{paratara dingana
to skirt a claypan
a hard flat.} _{ngura dingana
to bypass a camp closely} _{talara dingana
for rain to bypass a certain area

talara kodana warai ngaianina kana dingana
rain fell, but just missed us, (i.e. we passed right along the boundary of where rain had still fallen)} _{mita dingana
to rub the ground
to rub one another up [the wrong way]; to provoke one another; to challenge one another.
minandru nulia milingeru mita dingai tirimalinaia?
why does he always provoke the other fellows and challenge them to a fight?} _{tjilpi dingana
for limbs to rub against each other
to animate, excite, or stir up all the more.} _{ngaiani pratjaterina kulnukulnuni nganana warai nina nari ngankana ja nauja wokarana, nulia tjilpi dingana warai
we were all unanimous about killing him, and when he arrived he incited and spurred us on all the more} _{ngaianangu warlipani N.N.jeli dingana warai
there is no more hope for us; N.N. has appeared on the scene [or supported their cause]} _{manieli dingana
to rub with fat

ninaia ngaiani manieli dingala nganai nauja tepi pantjinanto
we will rub him in with fat, so that he recovers} dingaterina dinga-tharri-rna to rub oneself dingamalina dinga-mali-rna to be at cross-purposes ngura mandru milingeru tiri dingamiliji those two camps are always at cross-purposes in each other's hair, they chafe, gall, provoke one another. dinganietja dinga-rna-yitya stirrer, provocative person, contentious person; instigator of strife nunkangundru ngaiani wata pirna ngundrai, nauja dinganietja we do not think much (greatly) of him; he is an instigator of strife this word originates with the story of Killawilili the muramura, who was bent on killing Kakalbuna Reuther wrote "Kakalpuna, but I have changed this to his more regular spelling of the name, because these [two] were always in conflict with each other (tjilpi dingana). Diari to rub Kuj to rub Ngam to rub Tir to rub Jaur to rub Jandr to rub damana dama-rna to cut _{kana damana
to wound a person
with a stone knife.
nulupini kanali ngakani kamanelini tapa pirna damana warai
this man inflicted a huge gash (wound) on my friend
This often happened during a fight.} _{nganti damana
to cut open the stomach of an animal

minandru jundru wata tjukuru damana warai, nauja karari dunka?
why didn't you cut the stomach of the kangaroo open (to take out the entrails)? Now it is smelling} _{ngara damana
to cut the heart
to upset someone with sad news.
jaurali nunkanali nulia ngara ngakani damana warai
his words cut me to the heart} _{para damana
to cut hair
with a stone knife.
mai! para ngakani damamai, ngato jinka ngankananto
here (now), cut off my hair; I should like to make string out of it} _{dako damana
to break through a sandhill

ngapa pirnali ninaia dako damana wonti
a big [volume of] water (rain) cut [its way] through the sandhill} _{kajiri damana
to wash out a creek, to deepen a creek
or river-bed.
ngarimata pirnali kajiri morla mikari damana wonti
a big flood washed out the creek-bed to a greater depth} _{miritipa damana
to cut off a dog's tail
which is used as a decoration.
miritipa ngato kintala jampandru damana warai
I have cut the tail off a wild dog} _{milki damana
to cut the eyes
to watch out for one's promised share.
if a man effecting an exchange of goods has contributed his portion [of the deal], but has not received his share of articles at the right time, he can go and take his portion back again.} _{mani damana
to cut out fat
this expression is used when flesh is cut from a dead body for [the purpose of] eating. A small portion of flesh is cut from the cheeks, breast, or thigh of a dead person; these are then cut into small pieces, and [distributed to be] eaten by the relatives. The purpose of this is to forget the deceased as guickly as possible, so as not to grieve too deeply.} damaterina dama-tharri-rna to cut oneself to open a vein, in order to obtain blood with which to stick feathers on the body in various designs [or motifs]; alternatively, to let blood drip onto the body of a wiljaru young initiate. The tjutju mythical crocodile is also sprinkled with it during the mindiri-wima mindiri ceremony. the word damaterina is also used in connection with a snake-bite. An incision (wound) is guickly made on the spot which the snake has bitten. ngani damaterina warai tepi ngakani kulkala I have cut myself in order to save my life damanietja dama-rna-yitya cut-throat; [knife-flashing] ruffian Reuther: "Messerheld" a man was so named who immediately grabbed for his stone-knife. this word relates to the muramura Dimpiwalakana, whose servants were living beings still without shape or form. [So] he first had to cut (damana) and separate their arms, legs, etc. from the trunk of their bodies. Diari cut Wkng cut Kuj cut Ngam cut oneself Wkb cut Jaur cut oneself Jandr cut oneself Karangura cut oneself tiltiri thilthirri centipede, myriapod Reuther spells this entry as "diltiri" but under subentry No. 3270-130 he spells it "tildiri" and under subentry No. 3288-35 he spells it "tiltiri". dulkuru durlkurru deep; sunken _{ngapa dulkuru
deep water

kupa najinajibanau! ninkida ngapa dulkuru
keep the children under close watch! the water here is deep} _{kutu dulkuru
deep hole

warle ninkida kutu dulkuru bakuna warai?
who dug a deep hole here?} _{ngura dulkuru
deep camping-spot
i.e. a [scooped or hollowed out] spot prepared in the sand for sleeping.
Note: The hip is intended to fit comfortably into this hollow, as the sleeper lies on his side.

ngani wata ngumu turarai, ngura ngakani wata dulkuru
I cannot sleep well; my camping-spot is not hollowed out very comfortably} _{panto dulkuru
deep lake

dirkalani nauja panto dulkuru
the lake is deep near the bank (at the edge)} _{mita dulkuru
lower-lying land

mita dulkurani wapau kanali jidna najiati
go down into the depression, lest the people see you} _{kajiri dulkuru
deep creek-bed

wata wiriau nauja kajiri dulkuru
don't walk into it; the creek is [too] deep} _{pirra dulkuru
deep wooden bowl [or dish]

pirra ngakani morla dulkuru
my wooden bowl is deeper
[than yours, etc]} _{ngapatjili dulkuru
deep soakage

naua ngapatjili morla dulkuru, wata ngariau
the soakage is very deep, don't go down into it} _{milki dulkuru
more deep-seated eyes

nulia milki dulkuru ngamalkai, wata nauja mudla ngumu
he has deep-seated eyes; his face is not attractive} _{mandru dulkuru
hungry stomach, shrunken stomach

nauja mandra dulkuru, nauja mauarli
he has a shrunken stomach; he is hungry} _{mana dulkuru
shrunken mouth

Reuther: "eingezogener Mund".

a man with a loud voice is so called.
nauja mana dulkuru ninaia ngaiani ngarai
he has a loud voice; him we can hear} _{mudla dulkuru
cancerous face
in which the nose (as is often the case) has been eaten away.
nauja mudla dulkuru, nauja wolja palila nganai
he has a cancerous face; he will soon die} _{pita dulkuru
curved piece of timber
bent only in one direction.
pita dulkuru maniau! ngato kirra dakananto
fetch [me] a curved piece of timber; I should like to make a boomerang} _{wipa dulkuru
deep valley

naka mita tulani dulkuru marapu parai
in that strange land there are numerous deep valleys} _{dulkuru is also the word used to describe 'distance' as far as one's destination
worderu ngaiani dulkuru pirnani wapala nganai?
how will we bridge this enormous distance?} this word relates to the muramura Dimpiwalakana. It occurs in one of his invocations "prayers"), during which he was digging for ngaratji 'a type of frog' and had [already] dug to a very great depth. dantjumana dantyuma-rna vtr and vi. carefully to carry, [to lift, to lead, to care for] There now follows, unfortunately, a mixed grouping. Examples numbering 11, 17, 22, 23, 39, 40 and 41 should have represented one class under the "verb" No. 209, while the remaining examples should have been classed under No. 209A where dantjumana is represented. _{kapi dantjumana
to carry eggs carefully

tanaia kapi dantjumamai jinkani billini
carry [pl.] the eggs carefully in your net-bag} _{muntja dantjumana
to lift a patient carefully

kana muntja dantjumanau tana maritjiati
lift sick people carefully, lest they complain} _{kupa dantjumana
to carry a child carefully

kupa dantjumau ngani wapanani
carry [sing.] the children carefully when I am gone} _{butju dantjumana
to lead a blind [person] cautiously

ninaia butju dantjumamai nauia puriati
lead the blind man cautiously, lest he fall} _{kana nguruja poto dantjumana
to protect [i.e. to treat carefully] other people's property

kana nguruja poto wata duljaduljamanau, a-ai, dantjamanau!
don't scatter other people's property about, rather protect it} _{ngapajunga dantjumana
not to tear or drop a water-bag

ngapajunga paltuni dantjumai, jidni tertieli paliati
take care of the water-bag along the way, lest you perish [half-way]} _{noa dantjumana
to protect or look after another person's husband/wife

noa ngakani dantjumamai ngani wapanani, nania puntiati
look after my wife when I am gone, so that she does not run away

Similarly of all objects, weapons, and the like.} _{dantjumana najina
to follow something with the eye; to fix one's gaze on something, so that it does not disappear from sight

ninaia warukati dantjumana najiau ngani ngopera karitjinanto
don't let the emu out of your sight; I first want to encircle it at a distance} _{dantjumana jatana
to talk discreetly, without causing offence

tanangupini kanani dantjumana jatau, tana nurujeli tiri
talk discreetly with these people; they very guickly lose their tempers} _{dantjumana ngamana
to live peacefully side by side

jelalu dantjumana ngamana morla ngumu nganai jatamalinani
to live together peacefully is better than to argue the point} _{worla dantjumana
to carry a millstone carefully

worla ngakani dantjumamai, nauja maratunka ngakani ngaperandru
carry my millstone carefully; it is an heirloom
Reuther: "Erbgut".
from my father} _{dantjumana kurana
to protect oneself from enemy missiles

jundru pirramara ngamalkai kana tulani dantjumana kurala
have you a shield to protect yourself from enemy missiles?} _{dantjumana wonina
to pay close attention [right] from the start

dantjumana woniau tidna nunkani wontila nauja kara tintaterina warai
take careful note to follow his footprints [right] from the start, [for] he has probably lost his way} _{dantjumana tarana
to look around carefully} [This word] is used when a pinga blood-avenger group invades a camp and looks around carefully to ensure that the right person is killed. dantjumana taranau ja ngura kapikapianau N.H. kutingaiati look carefully around you, and surround the camp, lest N.H. should escape . _{paua billi dantjumana
not to hand out the seed unnecessarily

ngaiani paua billi dantjumala nganai kana kamanelija
we will save up the seed for our friends
not hand it out unnecessarily} _{dantjumana tatana
to advise caution

dantjumana tatanau jura kana kamanelia ngurani wokaranani
be careful when you enter the camp of your friends} _{dantjumana: as a term of reprimand,
minandru jura wata dantjumana warai kana muntja?
why did you not look after the sick man properly?} _{dantjumana wiringana
to go past cautiously, giving no cause for strife

tanangupini kana tulaia ngurani dantjumana wiringanau kamaneli jeribaka
go cautiously past the camp of these people, as [though you were] friends, (so as not to give rise to strife)} _{dantjumana karkana
to lure and entice someone with nice words
out of love or hypocrisy

ninaia dantjumana karkau ngaiani dako dokuni kalkateriai ninaia nandrala
kindly summon him to come here; we are waiting on the other side of the sandhill to kill him} _{dantjumana jatamalina
not to use indecent language during an argument, to argue cautiously
as far as words are concerned.

dantjumana jatamalianau ja wata jaura madlentji kuranau!
be careful during an argument that you don't use any bad language} _{dantjumana turarana
to sleep in peace
not to go looking for women or [young] girls by night.

jura teri dantjumana turarananto ja wata mankarani milkirinanto
you young fellows ought to be guietly asleep and not cast leering eyes at the [young] girls} _{punga dantjumana
not to damage a man's house when he is absent
to leave it alone.
kana nguruja punga dantjumamai!
leave another man's house intact (untouched)} _{ngapa dantjumana
to leave water intact
not to take [any] fish out secretively.

nauja ngapa wata ngaianani, ninaia ngaiani dantjumai
the lake (water) is not ours; we will leave it
i.e. the fish intact.} _{dantjumana ngamalkana
to keep someone satisfied; to look well after someone

nauja kapara ngumu, nulia mili nunkani dantjumana ngamalkai
he is a good chief [or headman]; he looks well after his people} _{dantjumana poto jinkimalina
to deal fairly; to trade honestly
to offer something of egual value for a certain article that has been traded, and not to defraud

ngaiani dantjumana poto jinkimalinanto jatamalina pantjiati
we want to exchange wares in a fair way, so that there is no (verbal) strife} _{dantjumana mankara jinkimalina
to give girls away legitimately
to give a girl to none other than to whom she has been promised.

minandru jura tjikatjika mankara jinkimalina warai; ngaiani windri dantjumana jinkimalina ngundrai
why did you give the girls away illegitimately, (i.e. not to those to whom they had been promised)? We are accustomed to giving them away to the right man (to whom they are promised)} _{dantjumana wapana
to travel (peacefully) together
in a group, not some this way, and others that

ngaiani wata dantjumana wapanani, ngaianina kanatula pilki ja pilki nandrala nganai
if we don't stay together (but split up), strangers will attack us separately, (one small group here, and another small group there)} _{dantjumana terkakana tarana

Reuther wrote terkana (intr.) but in the next line corrected this to terkakana (tr) which corresponds with his Dictionary word No.3240.

to [help] carefully to stand up

kana muntja ja pinaru dantjumanali terkakala tarau, nauja puriati
stand invalids and old men up carefully (on their feet), lest they fall over

no number 29.} _{dantjumana jinkina taralkana
to hand up carefully to one another

Reuther wrote tarana (intr.) to ascend, to go up but in the next line corrected this to taralkana (tr.) which corresponds with his Dictionary word (No. 2998), bearing the Meaning: 'to carry something up'.

ngapa dantjumana jinkila taralkau marapu tintaiati ja ngana ngapatjanka ngankaiati
hand the water up (in wooden dishes, out of the deep well) carefully to one another, lest you spill some and drench me (at the very bottom)} _{dantjumana tajina
to eat moderately, with discretion; to portion out [the food] and not eat everything [at once]

dantjumana tajianau maua pantjiati!
portion the food out, (be discreet, temperate in your eating); there may arise a shortage of food} _{dantjumana ngarina
to go down carefully

nauja dantjumana ngarina wonti ja nauja matja ngarina, mitali nina todina wonti
he went down cautiously, and as he was down at the bottom, the earth [caved in and] buried him} _{dantjumana karipana
to hang up carefully

ninaia billi pitani.dantjumana karipau, kintalali nganti tajiati
hang the net-bag up carefully, lest the dogs [get to it and] devour the meat} _{dantjumana karana
properly to wrap up [or tie together]

billi jurkujurku dantjumana karai, poto wakawaka tintaiati
tie the net-bag (billi) tightly together, otherwise you may lose [some] small articles out of it} _{dantjumana waltana kurana
to carry and lay down carefully

naripalku dantjumana waltana kurananto ngangu nauja kamaneli
you should carry and lay the dead body down carefully, (handling it delicately), for he is (our) friend} _{dantjumana kurana ngarina
to lay down and let down carefully, (as in 35)} _{dantjumana todina
to bury carefully
to make the grave-mound nice and straight.
ngaiani kamaneli ngaianani dantjumana todinanto wondrala ngaiani nari ngundrai
we want to bury our friend with tender care (to prepare a nice grave-mound for our friend), to show that we think of (or honour) our dead
Note: The pieces of wood that are laid on the grave-mound are called watimoku, and must all lie evenly, in a straight line. The buried person was designated kana tinka, which is the equivalent of night man ["Nacht mensch"], or, more freely translated, 'man of the night' ["Mensch in der Nacht"]. The reason for this was that the deceased could no longer see earth's face.

[The phrase] kana nari
dead man was regarded as jaura madlentji
bad word, and offensive to [loved ones] left behind. The descriptive, nari
dead, was applied only in the case of dead animals or of dried up plants, trees and shrubs. One experiences time and again that the Aborigines would like to have [the term] nari unused as much as possible.} _{poto maradunka dantjumana
to treasure, to value heirlooms

poto maradunka ngato dantjumai, ngato ninaia wata jeribaka duljaduljamai
I treasure things [I have] inherited; I do not scatter them about, like children [do], (deeming them useless)

What is meant here, fundamentally, is that bequested articles are kept and put aside until the day of distribution. Every single person who rendered some kindly act of service on behalf of the deceased after his demise, an act duly noted by his friends, since relatives and survivors are embarrassed by the death of one of their nearest-of-kin, for death is not the natural result of sin, but a [form of] disgrace [brought about] by some secret power, receives some portion of the estate as a token of gratitude.} _{mangawaru dantjumana
to protect widows

nankani nejieli ngana kurukurubana warai kaku nunkani dantjumala ninta nankani manila
her elder brother admonished me to protect his (widowed) sister, so as to remove her embarrassment

for by the death of her husband she has been embarrassed.} _{kupa ngamuru dantjumana
to befriend (care for) orphans
as in [39].} _{pinaru ja widlapirna dantjumana
to befriend (care for) old men and women
No. 209-39, No. 209-40.} _{damana dantjumana
to nurse a cut (wound)

marda tulali ngani damaterina warai, ngato tapa dantjumananto
I cut myself with a stone-knife; [now] I must nurse the wound} _{dantjumana puntibana
to divide up fairly

billi dantjumana puntibau jatamaliati!
distribute the net-bags fairly, otherwise there could be (verbal) strife} _{dantjumana nandrana
to chop off carefully

pita dantjumana nandrau, nauia tjelapalkateriati
chop the piece of wood off carefully, so that it does not split} _{dantjuiana dakana
to finish off carefully

kirra juranani dantjumana dakanau, kanalki kinkaiati
finish your boomerangs off properly (even, and not warped), otherwise people will laugh at you} _{dantjumana nankana
to bend carefully

kalti kundikundi dantjumana nankau, nauja wokariati
carefully bend a crooked spear straight (by moistening it and weighting it down), lest it snap off} _{dantjumana tjirkana
to decorate correctly

Reuther: "regelrecht".

jura wimaia dantjumana tjirkaraterinanto, kana kamaneli jurangundru mankinanto
you must decorate yourselves correctly (attractively) for the ceremony,
Reuther: "Gesang".
so that friends are pleased with you} _{dantjumana karitjina
to go carefully round about

ngapa dirkalani dantjumana karitjiau!
go carefully around the water's [edge]
lest you sink into the bog.} _{dantjumana burkana
to wade around cautiously

ngapani dantjumana burkau jura pitali dakateriati
wade around cautiously in the water, lest you tread on a stick} _{dantjumana mudana
to bring to a peaceful conclusion

a-ai, jura wata tirimalinanto, ngaiani wima dantjumana mudananto
no, you shall not argue the point, for we want to bring the ceremony to a peaceful conclusion} _{dantjumana puntina
to disband, to disperse, to part company in a spirit of peace

minandru jura wata dantjumana puntina warai? karari ngaiani japali ngamananto
why didn't you part company in a spirit of peace? Now we have to sit here in fear} _{dantjumana bakuna
to dig warily, cautiously

dantjumana bakujau ninkida kara tjutju
dig cautiously; there may be a snake here} _{dantjumana dukarana
to take out carefully

buka dantjumana dukarau, nauja wokariati
take the [freshly baked] bread out carefully, so that it does not break apart} _{dantjumana wajina
to grill carefully
such as meat on the coals, so that it doesn't burn.} _{turu dantjumana
not to let a fire go out

turu dantjumau nauia pita talarali tjanka pantjiati
don't let the fire go out, as the wood may get damp (in the rain)} _{dantjumana dampalkana
to sneak along, crawl forward [stealthily] without a sound,
dantjumana dampalkanau ngantini, ngaiani ninaia kantji nandrananto
creep up stealthily towards the animal, without a sound, so that we can be sure of killing it} _{dantjumana mindrina karitjina
to encircle carefully
so as to cut off a man's line of retreat.
nurujeli dantjumana mindrina karitjianau nau kutingaiati
carefully [or guickly] encircle him (unobserved), so that he can't escape} _{dantjumana mindrina kurana
to tread warily
while running

nauia wata dantjumana mindrina kurana wonti, jeruja nauja pitali dakaterina wonti talpalali nina patana wonti
he did not tread warily (with his feet), [and] so he trod on a (sharp) piece of wood and the enemy caught him} _{dantjumana mindrina dikana
to return home secretively

tana bukatu dantjumana mindrina dikai ngurala mukaturarani
the ochre-collectors are returning home secretively, while the local inhabitants are asleep} _{dantjumana pararana
to sleep unobserved

jakajai! tana dantjumana pararana tinkani ja ngaiani wata kintala ngarana warai?
how's that! they slept very close to us last night, unobserved, and we did not notice it} _{dantjumana jiritjina
to get up, to stand up cautiously
unobserved.
minandru nauja dantjumana jiritjina warai? nauja japali?
why did he secretly get up? Is he afraid?} _{dantjumana parana ngarina
to settle down peacefully together

tanangu ngaiani morlalu kamaneli, ngaiani dantjumana parana ngarina wonti
we are real friends to them, for we have settled down [quite] peacefully together

in their midst, without any fear.} _{dantjumana paraparana
to continue [to do something] untiringly

tanaia morlalu kana ngurunguru, tana wimani dantjumana paraparana warai
they are certainly tough people; they continued to dance untiringly} _{dantjumana tapana
to drink sparingly

karari paltuni dant jumana tapanau, ngaiani wata marapu ngapajungani ngamalkai
don't drink too much along the way; we do not have much water in our skin-bags

The Diari made their water-bags of animal skins.} _{dantjumana najina dikana

The spelling should read tikana, to conform to Reuther's spelling of it in his Dictionary No. 3337, in contrast to dikana No. 164, meaning to say, to tell, to relate.

to look around carefully and turn back
for the entire number of those who have wandered away to turn back.
ngaiani mankiai, ngangau ngaiani dantjumana najina dikana warai ja wata kulno palina warai
we are pleased that we all came back again together and that no one died} _{dantjumana najingana
on seeing (them), carefully to pass by

ngaiani tanangu dantjumana najingana wonti ja wata tanana karkana wonti
although we saw them, we by-passed them without speaking to them, nor did we call them over (to us)} _{dantjumana kurarana
to pour carefully into

ninaia paua dantjumana kurarau marapu tintaiati
pour the seed carefully (into the net-bag), otherwise you will lose [or waste] a lot [of it]} _{dantjumana parumana
to pull out carefully

pita tiwitiwi dantjumana parumau, ngato ketjaketjana pirna ngamalkai
pull the splinter out carefully, [for] I am in great pain} _{dantjumana dankarana
to arrive in good health
neither hungry nor thirsty.
naua dantjumana dankarana warai, nauja mandra pina
he arrived in good health, (he suffered no lack of food); he has a fat stomach (is corpulent)} _{dantjumana ngampina
to dress discreetly; to tie one's pubic covering around properly,
tananaia ngaiani wata ngantjai, tanaia wata dantjumana ngampiai
we do not like those men; they do not tie any pubic covering around them

they walk around naked.} dantjudantjumana dantyu-dantyuma-rna to do carefully [or dantjudantjumijiribana] an intensified [or reduplicated] form of the transitive verb dantjumana). dantjudantjumalkijiribamalina dantyu-dantyuma-lka-iyirpa-mali-rna to do carefully to one another There does not appear to be an English translation of this item in Scherer's translation. dantjumanietja dantyuma-rna-yitya one who acts carefully There does not appear to be an English translation of this item. this word relates to the muramura Wariliwulani. These two female muramura properly cared for (dantjumana [wonti]) their children. Diari to do carefully Wkng to do carefully Kuj to do carefully Ngam to do carefully Tir to do carefully Wkb to do carefully Jaur to do carefully Jandr to do carefully dirkala dirkala shore; edge; boundary; end _{panto dirkala
edge of a lake} _{punga dirkala
outer side of a wurley} _{dako dirkala
end of a sandhill
at or in a creek} _{kajiri dirkala
bank of a creek} _{marda dirkala
limit of stones} _{patara dirkala
end of hard ground
where trees or sand begins.} _{wirka dirkala
edge of [sun-]cracked earth} _{patara dirkala
edge of a box tree} _{pariwilpa dirkala
horizon} _{milki dirkala
edge of an eye} _{pirra dirkala
edge of a wooden bowl or dish [coolamon]} _{kutu dirkala
edge of a hole} _{Katitanta dirkala
shore of Lake Eyre} this word relates to the muramura Pintanganina. After setting up his net in the water, he himself remained on shore, calling the latter dirkala. Here he stood and waited until several fish were caught. Diari edge Wkng edge Kuj edge Ngam edge Tir edge Wkb edge Jaur edge Jandr edge darpana darpa-rna to clean; to brush; to sweep _{mita darpana
to clear the ground
to tidy or clear a spot of ground of undergrowth.

Reuther: "Gestruepp".

ninkida ngaiani mita darpala nganai wimaia
here we will clear an area of ground (of undergrowth) for a ceremonial site

Reuther: "Tanzplatz", literally 'dancing-spot'.} _{jiraua darpana
to sweep the threshing-floor

jiraua darpamai ninkida paua marapu
clear a spot for winnowing; here is a multitude of seed} First a spot is cleared of small undergrowth, then green branches are laid over the area, allowed to dry out, and [finally] the seed thrashed out. _{bukatu ngura darpana
to clean up the ochre-collectors' camp

ngura darpanau tanaia bukatu wolja tikala nganai
clean up the camp; the ochre-collectors will soon be back
When the ochre-collectors return, they arrive by night, unexpectedly, and dance around the place; that is why the camp is cleaned up} _{ngapatjili darpana
to clean out a soakage well

ngapatjilini ngurdi marapu parai, ngaiani ninaia darpananto
lots of leaves are lying in the soakage [-water], (which the wind has blown there); we must clean it out} _{mirka darpana
to scatter ants
to tear ant-heaps apart.
mirka darpanau ngaiani kapi kampananto tajila
tear the ant-heap apart; we want to gather the eggs for food} _{wadlula darpana
to get rid of a type of cock-chafer grub
to clear the earth away from the roots under which the cockchafer (grubs) shelter.
naka morlalu wadlula marapu, ngaiani tanaia darpananto
there are certainly a lot of grubs hiding there; we must clear them away} _{minka darpana
to clean out a hole, to clear a hole; to re-dig a one-time hole that has caved in

karari kanali Kudnangauani tjutjuja-minka darpai ninaia ngurungutala
right now (at this time of the year) the people of Kudnangaua freshly dig out the tjutju
mythical snake] hole, in order to "bless" it.

i.e. the tjutju. For explanation, see elsewhere.} _{kana tinkani darpana
to tidy up on behalf of the deceased

kana tinkani kanta darpanau nariwonpani, kutji
Originally Reuther wrote mungara for 'soul', but changed it to kutji.
mita ngumu najinanto
clear the place around the grave-mound of grass, for the sake of the deceased, so that the [wandering] soul finds the ground nice [and tidy]

the deceased is known as kana tinka
night man. The spirit
Likewise he at first wrote "Seele" to describe the kutji, but changed this to "Geist".
of the deceased is said to come out of the grave by night, therefore the earth around the grave-mound is cleared. Should anyone come near the grave-mound by night, the [spirit] will return to its grave.} _{mita darpana
to clear the ground of bush growth
or to clear away the soil, whilst another [man] keeps digging.
mita darpanau, ngaiani wolia ngapa ngamalkananto
clear away the soil, (so that I can throw more [of it] out and dig deeper); we will soon have water.
So that we may soon strike water.} _{punga darpana
to clean out a wurley
to get rid of the filthy top-sand or the burnt-out coals and ashes from inside a hut.
punga darpanau turu budandru
clear the hut of the ashes} _{watarali darpana
for the wind to sweep

watarali mita darpai ngurdindru
the wind blows away the debris ("chaff")} this word relates to the muramura Papapana (tidna parkulu), who once cleared (darpana) an area of short undergrowth, in order to build wurleys (huts). Wkng to clear away Jaur to clear away Jandr to clear away darpina darpi-rna to turn back halfway along a track, to stop short in startled surprise and turn back for fear of something; to return after having reached one's objective. _{ngani karari darpiji, tidna ngani patai
I am now going back; my foot is hurting} _{bukatuni
Reuther wrote "pukatuni", but his predominant Dictionary spelling for red ochre is bukatu.
darpina
to return home from collecting ochre} _{pitjirani darpina
to return home after collecting chewing-tobacco

Reuther: "Kautabak". The leaves of the native tobacco were always and only chewed. For preparation of same, see elsewhere in this Dictionary.

also paltirani 'millstones', etc.} _{darpina dikana

In examples [4] to [9] this verb should read tikana. Cf. No. 3337.

to turn round and go back
or to stop (go no further) and turn back.} _{pinga darpina dikana
for blood-avengers to return
after accomplishing their errand.} _{japali darpina dikana
to stop in sudden fright and turn back
without brooking further delay.} _{tertieli darpina dikana
unable to continue on account of thirst
but to have to go back; also, to retreat [on discovering that] the water has dried up in a waterhole.} _{wolkareli darpina dikana
to remain standing in wistful longing, and turn back
e.g. to father, mother, wife, or child.} _{mauarli darpina dikana
unable to continue any further on account of hunger} _{ngarali darpina
for one's heart's sake to continue no further but turn back
to be homesick, or to have the [peculiar] feeling that some calamity has occurred at home.} _{noa ngarali ngundrana darpina
to think lovingly of one's wife, and turn back
literally, 'in one's heart'. One does this in a spirit of concern.} this word emanates from the story of Pirnaworankana. Wkng to think Kuj to think Ngam to think Jandr to think dundunu untrained, shaky, feeble, stiff, wearied, chilled, frozen, shrivelled together, grieved, choked, asphyxiated, crushable, highly inflammible, soft, juicy, silent [hardly perceptible], destructible _{kupa dundunu
weak child

kupa waka dundunu worita wapala
the child is still unfit (untrained) to walk} _{pinaru ja widlapirna dundunu
feeble old man and feeble old woman

pinaru ja widlapirna dundunu ngaianangu karipaterila
the old man and the old woman [are too] feeble (on their feet) to be able to follow us} _{kilpali dundunu
stiff from the cold

ngani kilpali dundunu nganana warai
I was stiff from the cold} _{mara dundunu
frozen hand
or finger

ngani mara dundunu talarali
I hand am frozen by the rain
my hand is frozen by the rain} _{diltja dundunu
tired muscles

Reuther uses the term "Sehnen" 'sinews, tendons'. This is correct in reference to animals, but in the case of humans 'muscle' would be more appropriate than 'tendon'

ngani diltja dundunu, ngaiani ditji palpa ngara ngamananto
my muscles are tired; we ought to rest for several days} _{ngaurongaurojeli dundunu
weak from sorrow or sadness} _{talarali dundunu
icy cold from the rain} _{ngapala dundunu
chilled from going into water

Reuther: "Wassergeher"

in order to fetch fish out of a net.} _{burka dundunu
sad disposition

ngani burka dundunu, ngangau noa ngakani palina warai
I am broken-hearted (lit: I spirit am broken), because my wife or husband died today} _{kuparu dundunu
feeble birds

kuparu dundunu
young birds are feeble
as yet they cannot fly} _{kati womala dundunu
musty old clothing

Reuther translates "erstockt". However, 'erstocken' is not a German Dictionary word. I have therefore translated 'stockig' from 'stocken' 'to grow mouldy or spoil through dampness'.

kati womala ngakani dundunu, nauja purateriji
my old clothing is musty, mouldy; it is tearing} _{wilapi dundunu

Reuther in the first instance wrote wilapu, but in the next line changed it to wilapi. However, in the Dictionary it is officially listed as wirlabi. cf. No. 465 and No. 3759.

the wilapiedible plant is vulnerable, crushable

wata tidnali nankau wilapi, nau dundunu
do not tread (press with the feet) on the wilapi, as it is vulnerable (very tender)} _{kanta dundunu
thin (dry) grass

kanta dundunu maniau turu miribala
fetch [some] dry, thin grass to make a fire} _{mita dundunu
rain-sodden country

ngaiani ngandandariji ngantia wapala, mita talarali dundunu
we cannot go out (hunting) for animals; the country (ground) is softened by the rain} _{ditji dundunu
moderate (not hot) sun

karari ditji dundunu, ngaiani marukutu3a wapananto
the sun (winter sun) is moderate (weak) at present; we ought to be going for red ochre} _{paraitji dundunu
feeble light

walja kalkanau, karari paraitji dundunu, ngopera ditjirinanto
wait a while yet; the light is still feeble (not bright); first let the day dawn} _{kupali dundunu ngankana
for children to pretend to be (make themselves) weak

kupali wata dundunu ngankau, tana jindraiati
don't weaken the children, lest they cry
don't offer to carry the children, otherwise they will cry and always want to be carried} _{milki dundunu
weak, feeble eyes

ngani milki dundunu, ngani tinkani wata wirarinanto
I eye weak, I should by night not walk about
I have feeble eyesight, [therefore] I shouldn't travel by night} _{tali dundunu
soft voice
to speak softly.

ngani tali dundunu, minandru ngani wonkananto?
I soft tongue; why should I sing?
my voice (tongue, speech) is soft; why should I sing?} _{kintala dundunu
exhausted dog
one that is shivering from the cold.

nauja kintala dundunu kilpali
(he) the dog is shivering from the cold} _{nguna dundunu
tired arm

ngani nguna dundunu paja dianandru
I arm tired from aiming at birds
my arm is tired from hunting birds} Diari tired Wkng tired Ngam tired Tir tired Wkb tired Jaur tired Jandr tired this word relates to the muramura Kakalbuna. Once whilst he was chanting his songs of invocation ("prayers" it started to rain heavily. But this did not deter him [from continuing to sing]. As a result of the cold rain, however, he was chilled (dundunu) [to the bone], i.e. he shivered from the cold. danina darni-rna to take leave of a person _{danina kurana
to announce or confirm [the time of] one's departure

ngani tankubana danina kurala nganai
I shall be leaving tomorrow
I confirm [the time of] my going away} _{danini-jaura
parting words; words of farewell

nulia danini-jaura kurana warai jeruja: kupa ja poto ngakani najinajibanau ngani wokarana dikanantulu

Alternatively: tikanantulu.

he confirmed his departure in these words: look after my children and my property until I come back} this word relates to the muramura Pirnawarankana, who, when only half-way [on his quest] for red ochre, turned back, referring to it as baku danina kurana to have made one's departure for nothing. Diari to depart Wkng to depart Kuj to depart Ngam to depart Tir to depart Wkb to depart Jaur to depart Jandr to depart Here Reuther inadvertently wrote "Jaur." for the second time, whereas he must have meant Jandruwanta. duljina dulji-rna to dislocate; to sprain _{tidna duljina
to sprain one's foot

ngani tidna duljina warai mardali
I foot sprained (today) because of a stone
I have sprained my foot on a stone, (on which I trod)} _{pantja duljina
to dislocate one's knee} _{tindipiti duljina
to dislocate one's elbow} _{woltja duljina
to dislocate one's thigh} _{diltja duljina
to overstrain [one's muscles]
in running.} _{wokara duljina
to dislocate one's neck} _{manu duljina
to change one's mind
or one's thoughts or intentions.
ngani manu duljina warai wapala
I mind changed to go
I have changed my intentions [of going]} _{worita duljina
removed to a far place

Reuther: "in die Ferne verrenkt".

i.e. [intending] never to return, but to stay abroad.
nauja duljina wonti worita ngamala wanta
he put himself out
Reuther: "er verrenkte sich"
to remain far away like a stranger
he preferred to stay away like a stranger, far from home} _{ngurani duljila tikana
to return to camp [feeling] out of sorts
to come back home sick.
nauja ngurani duljila tikana wonti ja wolja palina wonti
he came back feeling out of sorts (i.e. as a sick man), and died soon afterwards} _{pita duljina
dislodge a displaced tree

Reuther (in all instances): "verrenkt".

when a tree has been blown over by the wind, (but is not completely uprooted), so that new branches shoot forth, it is [said to be] a pita duljina.} _{tidnapiri duljina
deformed
Reuther (in all instances): "verrenkt".
(overgrown) toes} _{marapiri duljina
deformed fingernails
crookedly-grown fingernails.} _{marapalka duljina
dislocated wrist

Reuther (in all instances): "verrenkt".} _{milki duljina
refracted eye

Reuther (in all instances): "verrenkt".

i.e. to lose sight of something.
ngani milki duljina warai ja jidna wata morla najina warai
I eye dislocated and you no more saw
(at first I saw you, but then) I lost sight of you and jaw you no more} this word relates to the muramura Pirnawarankana, who once, when he wanted to go on a walkabout, changed his plans and turned back (manu duljina). Diari dislocate Wkng dislocate Kuj dislocate Ngam dislocate Jaur dislocate Jandr dislocate dalpadakana tharlpa daka-rna to assure; to promise; to invite; to raise hopes; to affirm literally, 'to poke in the ear'. _{poto dalpadakana
to promise things

nulu dalpadakana wonti ngana kirrandru wolja jinkila
he me promised concerning boomerang soon to give
he promised soon to give me a kirra (boomerang)} _{noa dalpadakana
to promise a wife

pajira jatai pajirani: jundru nanaia ngatani ngakani ngamalkala nganai
the mother-in-law says to her son-in-law: you her daughter mine have will
you shall have my daughter for a wife} _{ngura dalpadakana
to announce in camp; to inform the camp

ngurani mindriau dalpadakala nakandru pinga wokarai
to the camp run to announce from yonder a group of blood-avengers is coming
run into the camp and inform [or notify] the people that a group of blood-avengers is approaching from over yonder} _{ngapa dalpadakana
to promise water

ngaiani turu najinani, ngaiani jurangu ngapa padakijiribala nganai
when we see a fire [signal], we will bring water to you} _{ngura kulno ngura kulno dalpadakana
to notify one camp after another

ngura kulnulu ngura kulnulu nulia jaura dalpadakana paraia
as far as one camp as far as one camp he words reported
he reported the news from one camp to another
it can also mean: he had advice passed on from one camp to another.

as a rule, one camp passes on news, advice, or invitation, etc. to the next; that is to say, [each one] passes it on. Hence the repetition ngura kulno ngura kulno.} _{minkaia dalpadakijiribamalina
to invite one another to the "Hole"
by the "Hole" is meant here a place near Kudnangaua, where an animal is dug up, which is accorded divine honours at the so-called mindiri ceremony [or festival].
karari ngaiani dalpadakijiribamalinanto minkaia mindiri wimaia
now we should invite each other [at the hole] to the mindiri song
we must now let the invitations go out for the mindiri ceremony (song) at the Hole
This solemn and joyous festival is common to all the surrounding tribes, and their various gods are honoured in connection therewith.} _{karuwalilaia dalpadakana
to invite to a circumcision
this is done by those who are to undergo circumcision.} _{mangawaru dalpadakana
to promise a widow as a wife
this is done by [her] elder brother.} _{nari dalpadakana
to report a death of someone who died; to bring news of someone's death} _{kukapirini dalpadakana
to promise someone in marriage at a funeral
that is to say, if a young man and maiden together lay a dead body into a grave, the girl's [elder] brother promises her to this young man.} _{teri wulu dalpadakijiribamalina
for two brothers to promise their sisters to each other} _{marda dalpadakana
to promise someone a millstone
Millstones are passed onto the son as the heir, but since he would always be reminded by it of his deceased father, he promises it to a friend while his father is still alive. A good millstone is a substantial part of an inheritance, as these have to be carried on the head from a far distance.} _{ngarimata dalpadakana
to give warning (notice) of a flood
this occurs through a certain bird. Whenever its call is heard, it heralds [or presages] a flood.} _{nari dalpadakana
to report a dead person
the crows do this. If a man has lost his way and thereby comes to mortal grief, people go out to find and bury him. If, from a distance, crows are observed flying up and down, they [are said to] dalpadakana, for it may be assumed with [fair] certainty that the dead body will be lying there.} this word is applied with reference to the muramura Winkarangunkuna, who invited (dalpadakana) a wirra bush to join him, so that he could set it alight, i.e. so that he could have firewood to warm himself. Diari to promise Wkng to promise Kuj to promise Ngam to promise Tir to promise Wkb to promise Jaur to promise Jandr to promise duljaduljamana dulyadulyama-rna to waste; to squander; to scatter; to throw everything into confusion _{poto duljaduljamana
to waste things

minandru jundru poto ngakani duljaduljamana warai ja tananaia wata talku najinajibana warai pungani jinkanani?
why you things mine wasted (distributed) and them not properly looked after at home (or in the wurley) yours?
why did you waste (dole out) my goods and not look after them properly at home (in the camp)?} _{mankara duljaduljamana
to divide up girls
to give girls illegally into marriage, or into an irregular marriage, i.e. not to give girls, who have been promised since childhood, to those to whom they were betrothed.
mina kana jura? jura mankara duljaduljamai?
what people you? you girls illegally give in marriage?
what kind of people are you? Do you give your girls into irregular marriages?]} _{poto kapara duljaduljamana
for the trading boss to fail to distribute goods to the right person} _{poto mudlatiri duljaduljamana
to fail to divide up a deceased person's inheritance
among those who are entitled to it.} _{jaura duljaduljamana
to twist one's words
not to keep one's promise.
jura jaura duljaduljamana warai, ngangau jura tjikatjika poto jinkimalina warai
you did not keep your word (promise), for you have exchanged [or bartered] the wrong goods} _{kawolkali poto duljaduljamana
for the crows to scatter things about

kana panini kawolkali ngurani poto duljaduljamana warai
people without the crows in the camp things scattered about
while there was nobody about, the crows scattered everything in the camp, searched through them, and dragged them around

it is a peculiar characteristic of the desert crows that, as soon as a camp is vacated, they turn up to glean [whatever they can find]. One can observe how a couple of crows will follow riders [on horseback] for days on end, and settle down near the camp in order to snatch any likely bits of bread or meat as soon as the [travellers] have decamped. They [will] search through a native camp in the hope of acquiring some hidden morsel of meat. That is why they have become the [subject of] vulgar talk among the native people.} _{watarali duljaduljamana ngankana
for the wind to blow everything away
[or to cover everything with drift-sand].
watarali nina ngura duljaduljamana wonti, ngaiani karari ko waninunkani punga nauja
the wind him camp blew away (a long time ago), we now ignorant his whose wurley he
the wind has so covered (ravaged) the camp-area (with drift-sand), that it is now impossible to recognise whose house this or that one has been} _{ngura duljaduljamana
to leave a camp in disorder
for things to lie scattered about.
ngura ngaianani duljaduljamana parai, wata jenia ngumu
the camp ours destroyed (scattered) lies, not that [sort of thing] good
in our camp everything is lying around in confusion; that is not a nice thing
Examples include a disorderly farmer, an untidy study table.} _{para duljaduljamana
tangled or unkempt hair
combs are non-existent. [Implied,] therefore, is "hair that has not been greased with fat".} duljadulja dulya-dulya dirty, unclean, unwashed; dull, gloomy _{mudla duljadulja
dirty face

ngani mudla duljadulja, ngani ngapa pani kulirkala
I face dirty, I water not (without) to cleanse
my face is dirty; I have no water to wash it} _{mara duljadulja
unwashed hand, disorderly hand
hand that mislays and loses everything.
ngani mara duljadulja, poto pani ngani
I hand lose everything, things without I
I lose everything, therefore I am possessionless} _{ngapa duljadulja
stirred up water, dirty water

nauja ngapa duljadulja, ngato wata ngantjai ninaia tapala
he water stirred up, I not like it to drink
the water is dirty; I do not care to drink it} _{milki duljadulja
dull eye
without much power of perception.
milki duljadulja jidni, wata jundru ngana ngujamai, ngani mita tulandru tikanani?
eye dull you, not you me recognise, I country from the strange when return?
are you [so] hard of seeing that you don't recognise me on my return from a strange country?} _{tidna duljadulja
confused footprints

ninkida tidna duljadulja, woderi nau wapana warai?
here footprints confused, where he went (today)?
the footprints here are all confused (many of them mixed up); which way has he gone? (Which are the footprints of the person we are looking for?)} Diari to waste Wkng to waste Kuj to waste Ngam to waste Tir to waste Wkb to waste Jaur to waste Jandr to waste duljaduljamanietja dulya-dulya-ma-rna-yitya destroyer, wrecker; scatterer this word is derived from the legend of Jelkabalubaluna. Everywhere that he rested in the course of his wanderings, his things lay scattered about. dijana diya-rna to throw; [to aim at] _{nganti dijana
to aim at an animal, to aim to kill

ngato wata nganti marapu dijana warai
I not animals many killed
I didn't kill much game} _{kana dijana
to aim at people
with spears or boomerangs.} _{paja dijana
to aim at birds} _{pita dijana
to aim at a bush} _{tjikatjika dijana
to miss one's aim
not to hit a target.} _{mita dijana
to strike the ground} _{talara dijana
to check rain, to stop rain

Reuther: "steuern".

Daranali talara dijana wonti wimali nunkanali
Darana rain made to cease through (with) song (petition) his
by means of his songs of invocation Darana checked the rain} _{mandikilla dijana
to check waves, to stop waves

mandikilla dijanau watara pirnani, tana jama wokaribaiati
waves check in the wind big, they the nets otherwise tear
restrain the waves during a strong wind, lest they tear the nets

this is done by invocation and by hurling a kirra in amongst the waves.} _{watara dijana
to restrain wind,
Reuther: "steuern".
to stop wind
as in [7] and [8].} _{paru dijana
to aim to kill fish
when they come up out of the water.} _{talara kidnieli patara dijana
for lightning to strike a tree

talara kidnieli patara dijana warai ngakangu karakara
lightning
Reuther translates the Diari term literally with "Regenglied'. "Regen" is 'rain' (talara); but the word "Glied which he uses for kidni implies "das maennliche Glied, i.e. the 'male sexual organ, penis'. See note elsewhere in this Dictionary.
gumtree struck (today) me near
lightning struck a tree alongside of me} _{muluru dijana
to kill grubs

Probably what is meant is that the heads of the muluru grubs are nipped off.

After a certain type of grubs (muluru) have been gathered into a wooden bowl, they are nipped, pinched off (dijana), then dried, and later eaten.} _{dapa dijana
to kill a wound

Here Reuther overlooked to translate dapa with "Wunde".

to heal a wound.
karkujeli ngato nina dapa dijana warai, nauia wolja tepirila nganai
with red ochre I him wound killed (today), he soon become alive will
in having spread red ochre over the wound (by means of invocatory "prayer"), I have checked the wound, so that it will soon be healed} _{tjutju dijana
to kill a snake} _{tjurunani dijana
to check diarrhoea

mura
The word mura has been added in pencil above the line
wimali ngaiani tjuruna jinkani dijala nganai, wolja jidni tepirila nganai
with a mura song we diarrhoea yours check will, soon you become more alive will
we shall check [or stop] your diarrhoea with a mura song, so that you should [soon] recover

the song or prayer runs as follows: Pantutaliralingatonadiajati

Should this perhaps not read Pantutaliralingatojidnadijaiati?
(Pantu
lake, taliri
hoar-frost or salt, -li
with, ngato
I, na
jidna
you, dijana
to check, -ati
verbal form used for punishing or threatening. The meaning is: 'with salt from the lake will I banish you'. That is to say, the patient is rubbed [in] with salt. This song is applied in the case of many kinds of sickness.} _{nganpa dijana
to twine thread, to twist yarn for a pubic covering

ngato jinka dijai nganpaia
I am twisting yarn for a pubic covering} _{kalku dijana
to plait reeds
after they have at first been fleshed or scraped hollow.} _{milki dijana
to knock out a person's eye; to strike a person blind
[by throwing some missile, possibly a boomerang].} _{dirtjieli dijana
for coarse sand to blow or drift
Reuther translates this with "zuwehen", which is an intransitive verb. However, -eli is the agentive case ending of a noun that governs a transitive verb. The real meaning is therefore: 'the coarse sand is striking us'. The same principle applies in many instances that follow.
in one's direction

dirtjieli ngaianina dijai, ngaiani ngandandariji wapala
coarse sand at us is aiming, we unable to go
the wind is hurling coarse sand into our eyes; we cannot go any further} _{watarali dijana
for the wind to be contrary

watarali ngaianina dijana warai, ngaiani walto pirna
the wind us against was, we tired very
the wind was blowing (striking) against us; we are completely exhausted} _{ngapa dijana
to suck up (strike) water
when a person is intent on committing mischief against people living alongside of water, he [strikes] (dijana) the water, i.e. he places an old wona (weapon) digging-stick] into the waterhole or lake. This is supposed to dry (suck) up all the water.} _{pita dijana
to cut down a (hollow) tree

ninaia pita dijau, nauja koko ngumu
him tree cut down, he hole nice
cut this tree down; it is nice and hollow
meaning: it will make a fine coolamon. Except for the purpose of making a bowl, the word for 'cutting down' is nandrana. Cf. [23].} _{mardaburujeli dijana
for hail to strike

mardaburujeli ngana paltuni pirna nandrana warai
hail me on the way very struck (today), [i.e. on the way I was pelted by hail
hail struck me]} _{pilpali dijana
for one's eyelids to fall shut

pilpali ngana dijai, ngani mukaturarananto
[my] eyelids me are hitting (are drooping shut), I should like to sleep
sleep has overtaken me; I should love to have a sleep

this also indicates that a friend will be calling in on the following day.} _{pilpa dijana
to press someone's eyes shut
to sing others to sleep, so that they cannot wake up. This is done so that the [local] inhabitants should not wake up, when [for example] it is intended to surprise and overtake a camp in the early morning.} _{turukudnali dijana
to kill or strike dead by means of a smoke-cloud

turukudnali ngato warukati matja dijana warai
I have already killed the emus by means of a smoke-cloud

No sooner has a circle been formed during the course of an emu-hunt, to contain [a flock of] emus within it, when the three men nearest the centre make a huge turukudna as a signal to the others that the 'drive' is now to begin. From this fiery smoke-column one man throws a wrapped-up emu eye in the direction where the emus are [standing]. This is supposed to have the magical effect of having already 'killed' the emus, so that now they still have only to be caught.} _{kararali dijana

Here Reuther writes kalarali. However, a kalara is a 'stone axe'. On the other hand, karara appears in various places within this Dictionary, Meaning: very hot and under No. 509 as meaning: hot wind

for hot wind to scorch, burn, parch

karari ditjini kararali kanta dijana warai
today the hot wind scorched the grass} _{burujeli dijana
for frost to burn or to kill off

burujeli tinkani kanta dijana warai
last night the frost burnt or killed off the grass} _{jinkali dijana
to fell with string, to slay with a piece of string
Should it come to pass that a larger group threatens to invade a smaller one, the latter [group] sits down at some distance from the camp, on a slight elevation from which they can keep the oncomers under scrutiny. Here they sit in crescent formation around a fire made in a [hollow] depression. If the enemy is within sight, all eyes are turned in his direction, whilst string is being twirled on the thighs. This finished, it is snapped in pieces across the forehead and tossed into the fire, to signify that thus they [i.e. the locals] will smash in (jinkali dijana) the foreheads of the oncomers. Thereby the enemy is already vanquished, as it were.

Another piece of string is snapped across the upper part of the thigh, (at which spot the point of a spear is usually aimed), as a [further] sign that the [locals] will spear the enemy in this region and that they are already speared, as it were. If a reconciliation or victory is achieved, it is naturally [thought that] the string has brought this about. It stands to reason, of course, that all this has been accompanied by invocation (prayer) and song.} _{karku dijana
to destroy red ochre
Let us assume, for example, that the father has died of a man who loved him very dearly. Thereby the latter has been deprived of all the joys of living. Since red is the [symbolic] colour of joy, he tries, in his despondency, to prejudice (prevent) the joy of others also by changing everything red to white, (as the [symbolic] colour of mourning), thus seeking to exterminate the red. Since not even this can be effected without invocation (prayer) to the "gods", he chants: Tudnalijawonamatujelijidnipirraterilawapaia
you with gypsum (white) and wonamatu
type of bush the red earth cover up, [i.e. cover the red earth with gypsum and the wonamatu
bush, so that nobody else may have any for decorating [himself] at festive ceremonies.

Tudna
gypsum, -li
with and, wonamatu
type of bush; -li
with; jidni
you, pirraterina
to cover up, wapaia present tense.} _{ngapatjili dijana

Reuther translates ngapatjili with "Brunnen" or "Wasserbrunnen" which is perhaps the only possible German equivalent, indicating 'a well'. However, since the Aborigines never knew the type of 'well' dug in European style until the coming of the 'white' man, I have translated ngapatjili with the typically-styled Aboriginal 'soakage' which is so well known in the Outback.

to spoil (strike) a soakage
Assuming that my child has fallen into another man's soakage[-well] and I have become quite incensed at this, I take a stick, "sing" it, and plant it in the soakage, so that the water turns brackish and people can no longer drink of its Meanwhile, the previously quoted chant is sung: Pantutaliralingatonadiajati. Cf. tjurunani dijana [15].} _{winkara dijana
to pull up winkara an edible root

ngani wapala nganai winkara dijala
I am going to pull up winkara roots

in other instances dukarana is used for to pull up} _{tinkali dijana
to strike with blindness
literally, 'with night'.
During the catching and 'driving' of fish, stakes are erected in the water, extending from both banks. This serves as a fence, as it were, and is called tinka
night. Only in the middle, where the water is deepest, a gap is left where several men, holding a net, take up their positions. Other men 'drive' the fish forward. The fence is meant to envelope them in darkness (night), so that there is nothing left for the fish than to escape from their pursuers through this gap. However, by so doing they finish up in the net. Cf. dundu.} _{tinka dijana
to beguile away the night, to dispel the night
If, for example, a father and his children have a waterless stretch of country to traverse, involving about one and a half days, and the water is depleted by evening, he will "sing" away the night to make it pass quickly, so that their thirst may not become too severe and so that he succeeds in bringing his loved ones through alive, so as to [be able to] continue their journey. This is called tinka dijana. The song goes: Ljuruljuruljurukamiangurangurawarujawarujerranguramarananikajerrawipiwipidakanataraiatikodawinkumawinkumapariwilpangankukaritjima

This should probably read karitjimai.
. cf. chant: prayer No. 180. grandmother! towards this place, towards this place where I linger, may the rosy dawn ascend, (may the fog disappear)! may the sun arise! may the moon disappear, disappear! may the bowl of night turn over (may the heavens turn round)} _{kalka dijana
to dispel rosy twilight of evening's red glow
this occurs when a man, in his excitement, cannot wait for dawn to break, so that he can leave camp to collect chewing-tobacco. Cf. "the pitjiri songs: prayers".} _{Kalawulana dijana
to strike the two stars Kalawulana
in other words, to sing away the winter or the cold weather, so that summer and the warm weather may soon come. These two stars appear in the southern starry sky during winter. They are entreated to quickly disappear and make way for summer. (See the legend of Kalukupana).} _{marda tula dijana

Three times Reuther uses the form "diana", respectively "diau", an obvious mistake

to break off a stone knife from a larger stone

No. 1089 in the Dictionary describes the mardatula as a 'stone chisel' (not a knife)

Fragments are split from a larger, hard stone. These are then utilised as stone knives.} _{marda ngurdu dijana
to chip and prepare a millstone, so that it acquires the correct shape} _{palku dijana
to cut up a carcase

ninaia palku dijau! kana pilkipilkieli palpa maninanto

Three times Reuther uses the form "diana", respectively "diau", an obvious mistake

him body (of the animal) cut up, [i.e. cut up the carcase], so that various people may each take a piece} _{punku dijana
to treadle flax, to trample down a flax-bush
in water. After it is dried out, the flax-bush (known as punku) is laid into water and left there for several days to grow slack or turn acidy
Reuther: "stocken oder brennen".
When it has reached the stage where the bark which forms the [actual] flax loosens from the stem, it is treadled (dijana) in the water by foot, (kneaded, as it were), and then taken out.
punku matja jerkina warai, ngaiana ninaia dijananto
the punku is almost slaked; we must treadle it [now]} _{punga dijana
to close down camp
to shut up house.
ngato punga nanata dijala nganai pilki wotila
I house her close down [will] elsewhere to build
I am closing down camp in order to build at another spot]} _{kulieli dijana
to drive fish forward with branches

kaparanau! ngaiana kulieli paru dijananto
come, let us drive the fish forward (into the net) with branches} _{warukati dijana
to kill emus
This, of course, is attempted through song. [The idea is] that the emus shall become very thirsty and thus soon fall into the hands of their pursuers. The song [intended to achieve this] runs as follows: Jindikudulkudakangatokudulkudaka
you in your body pains get, i.e. may you develop an intense thirst, even as I am very thirsty.} dijaterina diya-tharri-rna to throw oneself [down]; to lie down; to writhe; to itch derived from dijana. _{ngama dijaterina
for one's chest to itch} _{ngani ngama dijateriji, ngatani ngakani karari tikala nganai
I chest itch, child mine today return will,
my chest is itching; my child will be returning today} dijamalina diya-mali-rna to hit one another minandru jura dijamalina warai? why did you hit one another? dijanietja diya-rna-yitya thrower i.e. a hunter. this word bears reference to the muramura Darana. At first he begged for rain; but after it had set in and he was almost drowned, he dijana it by singing ("a prayer"). And [so] the rain ceased. Diari to strike Wkng to strike Kuj to strike Ngam to strike Tir to strike Wkb to strike Jaur to strike Jandr to strike dapa dapa wound, sore, ulcer; [scar], scab; mange, impetigo; [syphilis] masculine gender. _{tidna dapa
sore on the foot} _{mara dapa
sore on the hand} _{milki dapa
sore eye} _{mangatandra dapa
head-wound} _{pilpiri dapa
shoulder wound} _{ngara dapa
wounded heart

ngani ngaradapa muntjani
I heart-wound to the sick
my heart bleeds, (is in pain) [or goes out in sympathy] for the sick man, because he is suffering so [much]} _{pita dapa
scar on a tree; blazed tree

pita nanita dapanto mardaburujeli
tree she with scar from the hail
the tree (-ta indicating that the speaker is standing in front of it) shows scars caused by the hail} _{dapa pirna
syphilis

nulia dapa pirna
he syphilis very
he is riddled with syphilis
The Aborigines claim that syphilis was brought (dragged) down from Mani (Mankira) by those who went up thither to fetch chewing-tobacco. There, it is alleged, is a creek where anyone who drinks of its water or who camps near it for any length of time will contract this [disease]} _{dapa pirna
large sore, ulcer} _{dapa dunka
festering or putrid sore} _{dapa tepi
healed sore} dapaetja dapa-yitya one who has continual sores or ulcers masculine gender. Wkng sore Kuj sore Ngam sore Tir sore Wkb sore Jaur sore Jandr sore this word relates to the [two] muramura Wariliwulani who had numerous scabs or sores on their bodies, which they called dapa. Their childrens' names were: Marupilakani (a daughter), Kimilina (a son), Pankilaparaparakana, Tampakurarana, Tulamilja, and Warawakuna. The last [mentioned] was a kutji. dapana thapa-rna to drink; to suck, to suck up; to kiss; to chew; Reuther: "schnullen", a non-Dictionary word. to eat (of grounded seed); to belch or burp; to wet or moisten; to pour, to swallow _{ngapa dapana
to drink water
used of humans and animals.
ngapa kaldri ngato dapana warai ja muntja manina warai
water bitter I drank (today) and illness took
I drank [some] salty water and am now sick from it} _{kana dapana
to drink a person
in the event of sickness to suck it out of a person's body. If anyone is sick, the kunki

witch-doctor
is called in to cure (kunki manina
to bedoctor) the patient. First the [doctor] plucks a few hairs from his armpit, then allows these, together with a little fat, to burn away on a glowing coal. When the coal has almost gone out, he rubs it in both hands and holds it in front of the patient's nose so as to let him smell it. After the kunki has stroked the patient's body with both hands, from his chest down to his legs, he asks the patient regarding the whereabouts of his pain. If he is accurately informed of this, he touches (dapana) the infected and painful spot with his mouth. This he does repeatedly, and as often as he performs this act (dapana), he spits a little blood into a wooden dish placed at his side, into which some water has been poured. But [to enable him] to do this, he [first] slits his gums with a sharp bone. Before very long he spits out [some] small pebbles or chips of wood into the wooden dish, to show the bystanders (people) what rubbish he has extracted from this infected area of the body. "Tomorrow", is his final decree, "we shall see whether you have improved or not". If the patient has not improved, the process is repeated and even another kunki is called in.

A kunki eats no fat, nor may he smell anything burnt, for this would render him incompetent in his profession.} _{ngama dapana
to drink at one's mother's breast
Used also of animals that suck on the udder.} _{gildi dapana
to eat fat
i.e. snake fat, emu fat, fish fat, or dog fat.} _{kapi dapana
to eat eggs
and not tajina.} _{paua dapana
to eat gruel
porridge made of ground seeds.} _{tanju dapana
to chew
Reuther: "schnullen", a non-Dictionary word.
a type of resin} _{ngulji dapana
to chew a kind of resin} _{paljangani dapana
to eat a kind of honey} _{kulua ngapa dapana
to drink kulua water
the kulua is a thorny bush. When it has been burnt to the ground and its roots dug up, one may obtain as much water from its off-cut roots as may save a man from perishing.} _{dapana kurana
to drink and leave, to drink while going along

ngaiana dapana kurananto, palto worita ngapa pani

Reuther wrote panini and translated it with "nicht" 'not'. However, the word should read "ohne" and here means 'without'. This is a typical instance in which Reuther sticks almost to a one-word-meaning, for he often translates pani with the word 'not' instead of 'without'. The point is that in numerous instances Diari is much more flexible than to attach one meaning to a certain word, and it is always the context that suggests the idiomatic meaning.

we to drink would like, to go away
Reuther here also translates kurana with "hineintun" 'to put into'. The latter, however, is kurarana, cf. No. 903. On the other hand, 'to go or to leave' is kurana.
the way far water without
we should like to have another drink, as we have a long way to go without water} _{dapala tikana

In this paragraph as well as [13] and [14] dapala expresses purpose.

to return for a drink

ngaiana dapala tikananto, ngaiana wariwariati
we to drink must return, we perish otherwise
we must go back for a drink, otherwise we shall perish} _{dapala wirina
to come forward to drink, to go down to drink

ngapatjilini dapala wiriau, jidni ngara tutungai
towards the soakage to drink approach, you heart is beating (you are hot)
go quickly [down] to the soakage and have a drink; your heart is thumping madly} _{dapala palkana
to go to have a drink
while on a journey rather than at home.} _{ninkuwa dapana
to drink yonder
at some place within actual sight.
wata ninkida, a-ai, ninkuwa jidni dapananto
not here, no, yonder you shall drink
no, not here, you must drink over there} _{dapana dapana palkana
to drink and drink and go
to drink again and again while travelling along.
talara pirna godana warai, jaura paltuni dapana dapana palkala nganai
rain big fell down (today), you on the way drink drink go will
heavy rain has fallen today, [so] you will [be able to] have a drink on the way every now and again} _{moku dapana
to suck bones
[lit: to drink bones].
moku jundru dapana warai, minandru jundru tanaia bakujieli worarai?
bones you drank (today)? why you them as useless throw away?
have you sucked the marrow out of the bones? Why are you throwing them away without having sucked them?} _{kumari dapana
to drink blood

ngujangujarla! kamaneli ngakani tapa pirna manina warai

The phrase, 'I sucked up the blood', is missing in the the Diari text and should probably read: ngato kumari dapana warai.

alas, my kinsman wound big took today
Oh dear, my kinsman sustained a bad wound in [today's] fight. (I sucked up the blood)

it stands to reason, as a matter of course, that a man demonstrates his sympathy for a kinsman.} _{dapipana
to chew
Reuther: "schnullen".
merely by inhaling

pitjirani ngaiana windri dapipananto, panila paraiati
chewing-tobacco we only a little may chew, nothing otherwise lying (the denunciative verbal form)
we are allowed merely to inhale the aroma of the tobacco, never to chew [even] a little, as we have [only] a small quantity} _{kaltieli dapajati
lest the spear suck up

karitjimalkamai ninaia kalti, nulia kumari ngakani dapajati
turn around him spear, he blood mine otherwise sucks up
don't let the tip of the spear point in my direction, for this is an indication that I could be killed by a spear} _{julanti ja dankakaldri dapana
to eat julanti and dankakaldri

naka ngato julanti ja dankakaldri marapu dapana paraia
I ate lots of julanti and dankakaldri there recently

For the eating of these two kinds of vegetables dapana is used; in all other instances tajina.} _{pitali dapana
for the wood [spear] to devour

pitali kamaneli ngakani dapana warai ngani karari ngaurongauro
the wood friend mine devoured today, I now sad
my friend was speared [today] (stabbed by a spear); now I am [deeply] grieved} _{kumari dapana
to drink blood

ngaiani teri ngananani, pinarali ngaianingu kumari jinkina wonti dapananto japanguru ngamala
we young men while were (i.e. conditional mood for 'when'), the elders us blood gave had to drink fearless to sit
when we were young men, the elders gave us blood to drink (we had to), so that we should become fearless

when the older men returned home after killing a man, the young men had to lie with their backs to the ground. The blood [still] adhering to the spears was washed off and allowed to trickle into their mouths. The purpose of this was that they should not be afraid of blood when they accompanied [their elders] into battle.} _{ngama kaldri dapana
to drink at a bitter breast
to hiccup, to belch, to burp.
ngama kaldri ngato dapana warai, neji ngakani wokarala nganai
breast bitter I drank today, elder brother mine come will today
I have the hiccups; my [elder] brother will be coming today
That is to say, hiccups is regarded as an omen that a brother or sister will arrive. Hiccupping is associated with the breast.} _{kirra dapana
to kiss a boomerang
which means as much as 'to spit on one's hands.
ngato kirra dapanani, nauja morla ngurunguru diala nganai
I the boomerang if will kiss, he more strong hit will
if I spit on my hands [kiss the boomerang], I will be sure to hit [the target]} _{When a man examines someone else's finished weapon and is pleased with it, he says:
buru! jundru ninaia dapaliko
fine, you him licked off
you have made a very fine job of it: [just] as if it's been licked clean} _{palku dapana
to kiss the body
the fact is, when no flesh is cut from a dead body and eaten, the body is kissed (palku dapana).} _{panto pirnali ngapa pirna dapai
the lake big water large takes in
a big lake takes in a lot of water} _{mitali ngapa dapai
the ground water drinks
the ground absorbs the rain (that has fallen)} _{womali ngapa dapai
the snake is drinking water

when it rains, a snake will stretch its head out of its hole and holds its open mouth up to the sky, so that it can catch the raindrops.} _{wirkali ngapa dapai
cracks in the earth absorb the water} _{milkili dapai
the eye is hurting

ngani milkieli ngana pirna dapai
I eye me very hurts
my eye is very painful} dapaterina thapa-tharri-rna to lick oneself; to wet oneself, to moisten oneself Used of dogs and other animals when they lick themselves. dapingana thapa-inga-rna to drink while going along _{pota kulno ngaiani dapingana warai ninkida wokaralu
times one we drank while going along (today) here until coming
[only] once did we drink along the way, before (until) we arrived here} _{dapingana palkana
to drink while going along and then to continue on
adverb use.

kana kamanelia ngapani ngaiani dapingana palkala wiri
people of friends at waterhole we drinking while going along travelled (yesterday)
we drank yesterday at the waterhole of our friends and then travelled on without further delay} dapanietja thapa-rna-yitya drinker where good sense permits its usage. the two muramura Wariliwulana once had a drink at Warakalini Lake in the vicinity of Panto (Lake Hope), and then resumed their journey. Diari to drink Wkng to drink Kuj to drink Ngam to drink Tir to drink Wkb to drink Jaur to drink Jandr to drink diadialkana diyardiya-lka-rna to shake, to drag around; to tear _{kupa diadialkana
to shake a child
but only figuratively, in words.

ngato kupa diadialkana warai ngapa tintanandru
I children shook (today) water on account of losing
I reproached the children (today), because they were spilling [or wasting] water} _{noa diadialkana
to reproach one's spouse
Here only the wife is meant.} _{ngatata diadialkana
to quarrel with a younger brother
only an elder brother may venture to start this, for the younger has to submit, because the neji as the elder brother exercises the powers of guardianship.

Reuther: "Vormundergewalt [sic] hat".} _{muntja diadialkana
to torture a sick man

minandru jura ninaia muntja diadialkai ngapa wata jinkila
why you him sick man torture, water not to give
why do you torture the sick man, (leaving him to languish), by not giving him any water?} _{waltowalto diadialkana
to drag a feeble man around

jura ninaia waltowalto wata diadialkananto, nauja diltja walto
you him feeble [man] not should drag around, he muscles (tendons) weak
when you lead a feeble man around, you should not hurry him along, [for] his legs are weak
Said of a pinaru
old man, widlapirna
old woman, or butju
blind person.} _{kana diadialkana
to compel a person
to force someone, when he/she does not want to go here or there.

tanalia teri diadialkanau warukati diala
them young men compel emus to aim at (hunt)
compel the young man to go out and hunt emus} _{wodla diadialkana
to dash, fling a millstone to the ground
so that it breaks in pieces.} _{kintalali warukati diadialkai
a dog tugs at or tears an emu to pieces
when he has caught it and is intent on killing it.} diadialkanietja diyardiya-lka-rna-yitya grumbler, grizzler, remonstrator, tormentor muramura unknown. Diari to grumble Kuj to grumble Ngam to grumble Tir to grumble Wkb to grumble Jaur to grumble Jandr to grumble deribana tharripa-rna to scatter; to devastate; to sweep away; to cast out; to send away; to make clean; to tear down; to take away; to wrap on the fingers; to squander; to rip or root up; to uncover _{turupuda deribana
to pitch out ashes

turupuda deribau pungandru
ashes (residue of fire) cast out of hut
throw the ashes out of the hut} _{ngurdi deribana
to clear away chaff

karari watara ngumu, ngurdi deribau, wolja paua dapala
today wind good, chaff clear away soon seed to eat
there is a good wind today; purge (winnow)
Reuther: "worfle".
away the chaff, so that we may soon have [some] seed to eat} _{ngapatjili deribana
to clean out a soakage [-well]

ngapatjili deribau, ngurdi marapu parai
soakage clean out, debris much lies
clean out the soakage[-well]; there is a lot of debris lying in it} _{kana deribana
to send a man away

kana kulno deribanau, nauja tanangu dalpadakananto nurujeli wokarala
man one send, he them shall inform quickly to come
send a man thither to inform them to come quickly} _{watarali punga deribana
for wind to devastate a house} _{katu deribana
to tear away a windbreak} _{mara deribana
to take the hand away; to rap someone on the fingers
when he wants to take something along without permission.} _{mara deribana
to improve, to make good what has been unsatisfactory} _{poto maradunka deribana
to distribute an inheritance
so that one is thereby no longer reminded of the deceased.} _{jaua deribana
to clean jaua onions
this small type of onions is roasted in the ashes and then rubbed, so that the peel loosens and falls through the fingers, the wind blowing it away.} _{milkimilki deribana
to send out spies} _{tiriputu deribana
to waste down[-feathers]
by using too many of them during a [ceremonial] makeup.

Reuther: "beim Anputzen".} _{mandra deribana
to send out a messenger
[to invite to a ceremony].} _{maraljera deribana
to send out a novice
who shall invite [others] to his [own] circumcision.} _{kupa deribana
to send women away somewhere
in this instance the women are called 'children'. Women are sent to where men are in fear of their lives, for no woman may be killed.} _{ngaru ngandri deribana
to send out a large tuft of emu feathers
this is done in order to authenticate (ensure)
Reuther: "zur Versicherung".
the invitation to a vendetta.} _{watarali ngapa deribana
for wind to stir up water
making it turbid or murky.} _{kanja deribana
to spread out roasted meat
in order to dry it out or cool it off.} _{kirra deribana
to throw away a boomerang
in a fit of anger.} _{watarali kapi deribana
for wind to smash eggs
by shaking them out of a nest.} _{kanta deribana
to uncover grass
from on top of a wurley, in order to erect it on some other site.} _{kabuluru deribana
to rip off a feathered cap

Reuther: "Kopfbilli". For description, see No. 547.

when a vendetta group invades a camp in which no men are to be found, the women go and rip off the kabuluru from the heads of the vengeance-breathing men, saying [to them]:
kabuluru deribanau, ninkida materi pani
tear off the kabuluru; there are no men here
Such a pinga [group] is shamefully abused and ridiculed as though it regarded lopped trees
Felled trees are an indivisible feature around any Aboriginal camp.
to be men. Women are not allowed to be assaulted by an enemy.} Diari to scatter Wkng to scatter Kuj to scatter Ngam to scatter Tir Jaur to scatter Jandr to scatter deribanietja tharripa-rna-yitya scatterer this word is taken from the legend of Jelkabalubaluna. Once, when his two wives brought in [seed], he scattered (deribana) it, for he was in a furious mood. giltjana kiltya-rna to peel; to pull off (skin); to ward off; to tear open _{nganti giltjana
to skin an animal

ngato ngopera nganti giltjala nganai, ngadani ngani wapantila nganai
I first the animal skin will, afterwards I follow will
first I will skin the animal (not the skin); then I too will follow} _{ngapa-junga giltjana
to pull off [a skin for] a waterbag

ngato ninaia ngapajunga giltjala nganai, nauja nganti morla pirna
I him waterbag pull off will, he animal more big
I will skin the animal (the hide) for a waterbag; as a very large [animal], it should provide a larger waterbag

it is noteworthy that, when the Aborigines want a good waterbag, they start skinning the animal from the head downward.} _{tala giltjana
to graze or chafe the skin

nulupini pitali ngana tala giltjana warai
this tree me skin grazed (today)
this tree grazed my skin
Even when a man himself is responsible for this (has been the cause of it) and runs into the tree, the tree is literally blamed} _{bulu giltjana
unable to skin, unable to peel off} _{bulu giltjana
unable to ward off

ngato ninaia bulu giltjana warai nina nandrala
I him unable to ward off today, him to kill, to slay
I could not hold him back from killing someone} _{talara kidnieli patara giltjai pota palpa
the lightning gumtree strips off times some
sometimes the lightning strips the bark off a gumtree} giltjaterina kiltya-tharri-rna to peel off, to pare off; to cast off a skin; to break open _{ngapa karari giltjateriji watara panini
the water now cleans itself, wind without
since there is no wind, the water is now settling ("clearing")} _{woma giltjateriji kilpani
a snake sheds its skin in winter} _{paperi giltjateriji talarani
a bean bursts open in the rain

i.e., it breaks through the ground after rain.} _{pariwilpa giltjaterina
for the sky to clear
e.g. as when some clear sky appears on the horizon after a rain.} _{woldrali pita giltjai
heat cracks the bark of trees} this word bears reference to the muramura Mankaraworana, who, on arriving in a beautiful country, transfigured themselves or were transfigured (giltjana, respectively giltjaterina), and became stars, the Pleiades or Seven Sisters. Diari to peel Wkng to peel Kuj to peel Ngam to peel Wkb to peel Jaur to peel Jandr to peel gildi kilthi fat masculine gender. _{woma gildi
snake fat} _{kintala gildi
dog fat} _{warukati gildi
emu fat} _{kapiri gildi
goanna fat} _{paru gildi
fish fat} _{tjukuru gildi
kangaroo fat} _{paja gildi
bird fat} _{kadni gildi
lizard fat} _{kanunka gildi
wallaby fat} _{nari gildi
discharge from corpse
during its decomposition.} _{pita gildi
sap in trees} _{milki gildi
tears} _{mudla gildi
mucus; discharge from the nose} _{dalpa gildi
discharge from the ears} _{tapa gildi
festering sore, running sore} _{ngapa gildi
water fat
sap in plants.} this word originated from the legend of Jelkabalubaluna. As he carried off his two dead sons, there drained away a fluid which he called gildi. Wkng fat Kuj fat Ngam fat Wkb fat Jaur fat Jandr fat gilbarina kilpa-ri-rna to be disobedient; to disregard; to despise _{minandru teri jurani gilbariai pinarani?
why youths your disobedient towards the elders
why are your young men disobedient towards their elders} _{kana ngurunguru wakani gilbariji
person strong small disregard
strong people ignore the weak} _{pingani gilbarina
to despise an avenging party

ngaiani pingani gilbariai, kana morla marapu ngaiani
we the blood-avenger group regard as inferior, people more many we
we have little regard for the vendetta group, for we [far] outnumber them} _{watara gilbarina
for the wind to have no respect of people
or watarani gilbarina
to ignore the wind.} _{kilpa kanani gilbariji
for cold weather to have no respect of people

kana kilpani gilbariji
people ignore the cold weather} _{mita gilbariji ngaiani tidna jerkinani
the ground has no regard, we feet when burning
the ground takes no note of the fact when we burn our feet
it remains hot/

ngaiani mitani gilbariji, bakana tidna jerkinani
we earth disregard, also feet when burning
we take no notice of the (hot) ground, even when our feet are burning

We walk around, nevertheless.} _{paltuni gilbarina
to take no notice of the track

jakajai! tana paltuni (dat.) gilbariji, ngapa matja worita
good gracious! they the way disregard, water already far
alas, they do not take the long-some track into account, although they have to travel a great distance without water} _{mauarli gilbarina
to take no notice of hunger
to ignore it, to go for a long time without eating.} _{jutani gilbarina
to run away, to make one's escape
from someone who missed his mark.
nauja nganti jutani gilbarina warai; minandru jidni jutapata?
he animal from the misser ran away, why you always a misser
the animal escaped from the [hunter] who missed his quarry, (he didn't hit it); why do you always miss the target?
You are a poor marksman.} _{muntjani gilbarina
not to attend the sick} _{ngapani gilbarina
to be in doubt about water
to be uncertain whether there will be any water there.} _{jaurani gilbarina
to ignore what is said} the muramura Kakalbuna once tried to talk a young lad into accompanying him, but he didn't want gilbarina to go. Wkng to ignore Kuj to ignore Ngam to ignore Jaur to ignore Jandr to ignore gilbarinietja kilpa-ri-rna-yitya obstinate person, obstreperous person, disobedient person godana kurda-rna to fall down also found in Reuther's comparative vocabulary list as a Diyari-only entry. The files in the South Australian Museum indicates a spelling by Vogelsang of kudana. _{talara godana
for rain to fall

karari talara godai
it is raining now (or today)} _{paja godana
for a bird to swoop down
from a height, onto its prey.
kirki godana warai murlapara dakala
the kirki (hawk) swooped down today a pigeon to bite
today a hawk swooped down from above to grab a pigeon} _{paru godana
for a fish to fall down
e.g. when it snaps its jaws out of the water and falls back again into the lake.} _{kirra godana
for a boomerang to fall

kirra nauja mirindru godai
boomerang he from a height falls down
the boomerang falls from a height} _{kapirani godana
to trample on top of a goanna

ninkida kapiri wirina warai, ngaiani godananto ninaia mankamankala
here goanna entered today, we desire to trample on (with the feet) him to find
here a goanna glided into [a hole]; we must trample around with our feet to find out where her burrow is} _{naria godana
to stamp (with one's feet) prior to dying
If, for example, a man has been destined to die and no longer sees a way of escape, he stamps his feet on the ground and says:
ninkida ngana naria nandrau, ninkida ngani nari parananto
here me dead strike, here I dead want to be buried
strike me dead right here; this is where I want to be buried} _{buru godana
for hail to fall

buru pirna godana warai ngampu naria
hail large fell down (today) nearly to death
large hail[-stones] fell today, which nearly caused our death} _{billi godana
for a net-bag to fall down
when imagined to be hanging on a tree.
billi nauja godana ngarina warai, watarali kutibana warai
net-bag he falling down came off, the wind tore off
the net-bag fell down, because the wind tore it off} _{daliri godana
for a fog to descend

karari tinkani daliri godana warai
last night a fog descended} _{pitjijambu godana

Here Reuther varied the spelling to pitjijampu.

for resin to drip (fall) down
from trees

pitjijambu nauja woldrali godai
resin he during hot weather falls down
in summer the trees exude (sweat) resin
so that it runs down [the branch or stem]. It is eaten} _{timpi godana
for a medial prop (post) to give way

karari tinkani timpi godana warai mandikillali
today night middle-piece fell over because of the waves
[last night] the waves tore down a medial prop
to which the net had been fastened.} _{godana ngarina
to heave in sight and descend [perhaps over a sandhill], to heave in sight and come closer
adverb use.

pinga godana ngarilapa ngaianangu wokarala
group of blood-avengers emerging descends towards us to come
a group of blood-avengers has heaved in sight (over yonder) and is approaching in our direction} _{godana karitjina
to emerge and steer [one's way] around

pinga nauja godana karitjiji ngapani
blood-avenger group he (m) emerging steers around the water
the group of blood-avengers has emerged and is steering [its way] around the lake} _{godana wirina
to turn up [suddenly] and enter [the camp]

kana kulno godana wirina warai kamanelini jatala pinga wokaraila
man one emerging went inside friends (dat.) to tell group of blood-avengers coming now
a man came secretly in[-to camp] to inform his friends that a group of blood-avengers was on its way
. (Therefore they should flee or be ready to put up a fight.)} _{butju godana
for a blind man to fall

butju jidni minani
Reuther translates this word literally, e.g. "was zu?" instead of wohin?
wapai godaiati
blind man you whither goest will fall [otherwise]
O blind man, where are you going (or: what are you looking for)? You will fall} _{butju godana
to fall over like a blind man
figurative.

buru japani! tanaia butju godai tajila
Oh fear! they blind fall down to eat
how terrible! they pounce on (fall across) the food like a blind man
without regard for other people.} _{godana
to fall through; to fall out

billi wilpani nganti godana warai, wilpa ngato wata najina warai
net-bag through a hole creature fell out, hole I not saw
the creature fell out through a hole in my net-bag; I had not seen the hole} _{pindri godana
for grasshoppers to fall down

pindri tarai ja godai
the grasshoppers are hopping up and (falling) down} _{ngapani godana
to fall into water, to fall down into water

jinkani ngakani milkini ngapani godana warai
child your my before eyes into water fell down
your child fell into the water before my very eyes} _{kudna godana
for excreta to fall down
the [implied] meaning is 'to ascend'. The meaning of this simile
Reuther: "Vergleichung".
is not clear to me. This form of expression probably centres around the legendary pelican. As an aquatic bird, it ascends to an enormous height. Its excreta does not godana while it is swimming, but only after it has ascended [well] into the air. (A pelican excretes only after it has gained considerable height)
The sentence marked in parentheses is a marginal note by Reuther.
). It is from here that the meaning of 'ascending upward' is derived.
tampangara kudna godai miri pirna
pelican excreta falls down height great
the pelican's excreta falls from a great height. The real meaning is: the pelican ascends to a very great height} _{didinga godana
to rain inside
Even this combination of words is difficult to translate into German. Didinga is the resounding (echo) of raindrops falling on the roof, that is to say, when the rain is audible from the interior of the hut.
Reuther's writing is hardly legible here, but the word looks like "Innenhuette"

godana means to fall down, i.e. when the rain is perceptible on one's body. The rain can only then be felt, when it seeps [or penetrates] through the holes or cracks. All this is implied in didinga godana.
ngakani pungandru didinga godai

In this instance Reuther varied the word from didinga to dingadinga, evidently in error.

it is raining in from [the roof of] my house
drops are falling onto my house; the rain is coming in through the holes and is dripping (falling) onto my body} _{gildi godana
for fat to drip away

mara parau gildi godaiati!
hand put fat is dripping away [otherwise]
hold your hand underneath, otherwise the fat will drip away} _{tjutju godana
for insects to fall in

wajiluru turuni godai
a fly is falling into the fire} _{godana kurana
to go round about; to circumvent; to cut off the way [of escape]; to grab someone unnoticed
adverb use.

jundru godana kurau ninaia patala
you falling down lie down him to grab
cut off his (the escapee's) line of retreat (by going round about), to grab him} _{muntja godana
for sickness to overtake

neji jinkani muntja godai
elder brother yours sick (sickness) overtakes
your elder brother is laid up with sickness} _{pitikilkana godana
to fall like a streak

jakajai! ditji naniwa
Reuther inadvertently wrote naninwa.
pitikilkana godana warai
hullo, the shooting-star plummeted [to earth] like a streak} _{pita godana
for wood to fall
i.e. a wooden weapon to come down [on somebody].
pita naka godai matja
the wood there falls down right now
someone is being killed over there
This is synonymous with: "someone over there is being consumed by the sword", (in this case by a spear).
the fall of a shooting star signifies that someone (in the direction indicated) will be murdered the next day.} _{pirra godana
for the moon to fall down
for the old moon to have vanished and the new moon to have appeared, (as, for example, when one has caught sight of the new moon for the first time).
pirra nauwa godaila
moon he (at some distance) falls down
the old moon has vanished, the new one has appeared ("started")} _{tajiani godana tarana
for an assistant to stoop down and pick up
to help to stand up. If two men have a fight, so that they both finish up (lying) on the ground, and a third man (a bystander) helps (tajiani
helper to raise one of the two to his feet, a fourth man (who disapproves of the action of the third) will say:
minandru jidni tajiani godana tarai?
why you helper bending down raise up?
why do you, [acting the part of] a helper, bend down and pick him up?
Intervening, and helping a man who has been beaten.} _{kirra godana
for a boomerang to fall

warle ninkida worana warai kirra karakara godananto?
who here (just now) threw the boomerang near should fall?
who aimed in this direction, that the boomerang should have fallen [so] close to me?} _{tirimalina godana
to fight and fall, to fall in battle

jakajai, nauja tirimalinandru godai! minandru jundru wata tajiani
Reuther wrote tajia, but I have changed it to conform with tajiani in 29.
terkai?
good gracious, he because of conflict falls, why you not helper stand?
dear me, he has fallen down in the fight (cause); why don't you stand by to help him?} _{godana kurana
to fall down and remain sitting
adverb use.

wodakari nau godana kurana warai?
in which direction he falling sat down?
which direction was he facing when he set foot on the ground?
or, which direction were his face and toes facing when he left? Footprints naturally indicate which direction he was facing.} _{milkigildi godana
for tears to fall
figuratively, to allow to beat or defeat.
minandru jidni milkigildi godai?
why you tears let fall?
why do you shed tears? (or) why did you let yourself be beaten?
Answer:
bakalali ngani milkigildi godai
cold I tears make to fall
or, the cold pressed them out of me. That is to say, I could not gain the upper hand on account of the cold, (or) the cold made me numb.} _{kantji godana
actually, really to fall down

jidni kantji godana warai
you actually fell down
you were beaten} this word bears reference to the muramura Darana, who pleaded for rain, and it fell (godana). Wkng to fall Ngam to fall Wkb to fall Jaur to fall Jandr to fall Karangura to fall kalikali kalikali slope; steep incline, side, edge masculine gender. _{dako kalikali
side of a sandhill
No. 184 dako kalikali
eastern side of a sandhill, No. 186-5 for dirtji kalikali
steep slope of a course sandy hill.} _{marda kalikali
mountain slope
No. 1088 written mardakalikali.} _{kajiri kalikali
bank of a creek} _{kalikalini tikana ngarina
to return and come down from a high ridge [or plateau]

Reuther: "die Anhoehe". The context seems to suggest that what is meant is a high sandy ridge or plateau.

karari ngaiani kalikalini tikana ngarila nganai wolja kamaneli najila
today we high ridge returning from climb down will, soon friends to see
today we shall return and come down from the high ridge, early rejoining our friends

meaning (figuratively) to return from the highest point of one's objective.} _{kalikalini tarana
to climb a high ridge
figuratively, to approach a goal.} _{kalikali palkana
to walk along the ridge
[of sand dunes or the sand plateau].
Reuther: "Hoehenzug"

ngaiani kalikalini palkai woma wontila
we are going along the [sand] dunes to look for [carpet] snakes
It is possible, when looking uphill, to detect the holes of the snakes, because their entrance slopes [or points] downhill.} _{kalikalini turarana
to sleep at [the foot of] a ridge

ngaiana kalikalini turarananto watara pirnani
we at the ridge want to sleep wind from big
we want to sleep at the foot of the ridge so as to have protection from the wind} _{kalikalini kutingana
to disappear at the side of a hill, to run away} _{turu kalikali
edge of a fire; fireside

Reuther translates this as: 'the slope of a very high sandhill'. However, turu means fire; whereas a sandhill is dako. Cf. [1]. Reuther may have confused turu with duru
depression between two hills. cf. No. 3379.} _{doku kalikali
back of a ridge
other side of a hill.
compare sub-entry [1] with gloss 'side of a sandhill'.} _{panto kalikali
shore of a lake
(or) slope leading down to a lake.} _{kalikalini ngamana
to sit down on a slope

As in Aranda, so also in Diari the verb 'to sit' is synonymous with the verb 'to camp,' because sitting is precisely what a man does in his camp. In Aranda the word is 'nama'.

to have one's camp (wurley) at the foot of a [sand] ridge.
this word is taken from the legend of the muramura
Mandramankana.

In the comparative table, Reuther wrote kaltikali for Wangkanguru, but in all probability it should be kaltikalti, i.e. a regular reduplicative form of the word-stem as in the majority of contiguous lnguages.

Wkng
kaltikalti
slope

Kuj
kadlikadli
slope

Ngam
kaldrikaldri
slope

Tir
kaltikalti
slope

Jaur
karlikarli
slope

Jandr
jerangaru
slope

Pill
katikatitja
slope

Karangura
kalikalitja
slope} kalkaura kalkawarra evening masculine gender. this word is a contraction of kalka evening and ngura place; camp, signifying 'in the camp at evening'. Evening commences at ditji ngaltingalti when the sun is about to set, and lasts until folks retire to sleep. At evening the second meal for the day is partaken of. Suppertime for each individual family differs according to whether the 'native' returns to camp early or late in the evening. As soon as one or the other returns home from the hunt or from seed-gathering, the meal is got ready. It is roasted, ground, pounded or baked in the ashes, and then eaten. When a man has a large family, the nearest relatives will contribute some food; otherwise fellow-inhabitants of the camp lend their support. For the Australian Aboriginal, evening is the loveliest time [of the day]. A father sits down and relates the legend of his muramura to his young son, or sings his Mura song to him. Another man yonder is diligently at work with a stone-knife on his [new] weapon. One woman is pounding a variety of [edible] seed, while another pounds some other variety of seed for breakfast which cannot [simply] be rubbed. Another man weaves at his net-bag, or spins a yarn [of hair-string]. If there is plenty of food available, the time of evening is spent in other ways. The men may have something secret to discuss, therefore they have made a fire at some distance from the camp and are squatting around in a circle. Should this not be the case, then the men and women [may] sit together and relate the day's happenings to each other, or introduce some game. Usually, however, the women sit among themselves in a group, to entertain each other. [But] young men and girls may not play together. _{kalkaura ngamana
to sit together during the evening

kalkaura ngaiani jela ngamana warai pirkila
at evening we together sat to play
we sat together during the evening and played} _{kalkaura tikana
to return [home] at evening} _{kalkaura wirarina
to walk around during the evening
because [the ground] was too hot during the daytime for the feet to endure

ngani kalkaura wirarina warai, ditjini tidna ngani jerkiati
I at evening ran, during the day I my feet burn
I ran around during the evening, for the ground is so hot during the daytime that a person scorches (burns) his feet} _{kalkaura turarana
to sleep at night
this also means the evening or night before.
woderi jidni kalkaura turarana warai?
where did you sleep last night, or on the previous night?} _{kalkaura jurborina
to come [into camp] at night
from some other direction. When a person leaves in the morning from the same spot [to which he returns], then the expression used is kalkaura tikana.} _{kalkaura ditji wiriji
the sun sets (i.e. goes inside) at evening} _{kalkaura mangawaru kantjiriji
widow shows herself at night
a widow returns to the camp at night

Why this expression? A widow, her face daubed (white-washed) with gypsum-clay, mourns for her dead husband at a lonely spot remote [from the camp]. She may neither wander about [in the bush], nor remain in camp. By wandering about, she could chance upon footprints by which she would recognise her husband. In camp, [on the other hand], where her husband lived, she would, of course, be constantly reminded of him. [So] that she might, at all events, soon forget her husband, she leaves in the morning at daybreak and returns again at night when it is growing dark. Hence the above expression. Usually, during her period of mourning, a widow passes the time of day at a spot in the direction opposite to that of her husband's grave.} _{karuwali kalkaura kantjiriji
the uncircumcised [youths] put in an appearance at night

as semi-adult youths, they walk about on their own (kantala), and, like the widow, come back at night, only to leave again in the morning [and go bush].} _{kalkaura palkana kurana
to commence a journey at night} _{kalkaura jua jatana
to hold a meeting (assembly) at night} this word appears for the first time in the song of the muramura Pitjiriwomaworatjini. Diari evening Wkng evening Kuj evening Ngam evening Tir evening Wkb evening Jaur evening Jandr evening Pill evening Karangura evening kalkamara kalkamarra sunset glow; twilight red; red of dawn feminine gender. this word is a contraction of kalka evening and maralje red, signifying 'evening red'. it is also the word used for the rosy-fingered dawn; the red [flush of] dawn. When one looks to the east at evening, the dividing-line between day and night extends as far as the eye can see. Thus, when looking at a small hill, daylight obviously still enfolds it; but the hill that lies behind the sightseer [or onlooker], thus hidden from view, is enveloped in shadow (night). There is a saying: "Night covers up the day": tinkali kariji paraitji, ja wolja nina walpai darkness (night) chases the light and will soon cover it up Similarly, as in the morning one looks to the west, the boundary-line [can] be gauged between night and day. According to legend, twilight and morning red are the outstretched hands of mother sun, as, with hands raised above her head, she withdraws to a hole in the ground, wanders through the earth [during the night], and re-appears next morning, hands first. If the glowing twilight casts its rays still higher heavenwards, it is common to say: billi diltja marrai kana kurarala the net-bag is being distended to put people in it Dead people are wrapped up in a special type of net-bag for burial. See elsewhere in this Dictionary That is, there is going to be an epidemic, [causing] lots of people to die. see the legend concerning the muramura Ditji the sun. Diari sunset glow Wkng sunset glow Kuj sunset glow Ngam sunset glow Wkb sunset glow Jaur sunset glow katjirimana to store up; to accumulate _{paua katjirimana
to store up seed

ngaiana paua katjirimananto mauani tajila
we want to store up seed to eat during a famine} _{nganti katjirimana
to hunt to excess
so much, [in fact], that one is not in the position to eat all the meat.
minandru nulia nganti marapu katjirimai?
why he animals many kills (whose meat he cannot possibly eat)?
why does he kill so much native game?} _{poto katjirimana
to hoard up things [in excessive measure]} _{poto piltana katjirimana
to pick things out and hoard them up
not parting with anything} _{katjirimana kurarana
to collect and place inside
net-bag, for oneself only.} _{parukana katjirimana
to drive lots of fish into a net
out of selfishness.} _{womali katjirimana
for a woma carpetsnake to eat a lot

womali tjutju marapu katjirimai
a woma devours a lot of insects} _{mitali katjirimana
for the earth to swallow up

mitali kana marapu katjirimai
the earth swallows (devours) lots of (all) people
, signifying they are all buried in the ground} _{mitali katjirimai ngapa
the ground absorbs water} _{wirkali ngapa katjirimai
cracks (in the surface of the ground) quickly absorb (eagerly devour) the water} _{katjirimana julkana
gluttonously to devour and swallow} katjirimanietja one who greedily or selfishly accumulates [or hoards up] masculine gender. this word relates to the muramura Kantajinkana, who devoured (katjirimana) humans as well as all edible plants. Diari to swallow up Wkng to swallow up Kuj to swallow up Wkb to swallow up Jaur to swallow up Jandr to swallow up karawora karrawaRa eagle masculine gender. this word is compounded from kara and worana 'who are you?'. The name is derived from a legend. Once, when two mutually strange muramura met together, one asked the other: kara worana jidni? who are you? as in the case of the crow, so also in the case of the eagle, it is assumed that the devil disguises himself in the latter. The devil comes on foot, from afar, [dressed] in tidnanipa footwear. The original manuscript oddly reads "Fussbegleitung" instead of Fussbekleidung. What is meant are feathered 'kurdaitcha' shoes. But as soon as he approaches the presence of people, he disguises himself as a bird and perches on a tree in the vicinity of the camp. His intention is to abduct (rob) human souls, with whom he then returns to his own country. Where his habitat is, nobody knows. Should a person now [chance to] be sick in camp and a karawora has been observed in the neighbourhood, it may be assumed with certainty that the latter was a kutji who has borne away the soul of the sick man. Such a patient may still linger on for a few more days, but he will never recover. And so one lives in constant dread, whenever a person falls a prey to sickness and an eagle shows up not far away. The karawora is also represented as a mardu. The feathers of the karawora are used whenever petitions are offered up for rain. Only the old people may eat of its flesh, since it will do them no harm. However, should young people eat of it, they will grow so lean that, in the end, they will no longer be able to walk; and only through the skill of the kunki is it possible to keep such people alive. There once lived a muramura who bore the name of Karawora, and who kept on following people around. [In their efforts to escape him], some folks crawled into holes, head first; but since their legs were still protruding out of the holes, he cut them off. This explains why some people are tall, while others are short. See the muramura Karawora in the legend of Darana. Wkng eaglehawk Kuj eaglehawk Jaur eaglehawk Ngam eaglehawk Wkb eaglehawk kalu kalhu liver masculine gender. Used of both humans and animals. the origin of this word is attributed to the two sons of Darana. In bygone days, when their father died, they took out the liver from his body and carried it around with them, so that they should be continually reminded thereby of their father. The liver of Darana is represented by two stones at a place called Darani, in the vicinity of Lake Hope. these stones still possess magical powers to this day. If one man is at enmity with another, he goes thither and secretly rubs these stones. Thereupon the [victimised] person never feels satisfied, he may eat as much as he likes. The person cast under such a spell even senses within himself that he has been bewitched. Out of a spirit of reverence the [above] stones are rubbed again and again with fat by those who venerate Darana. kalumarana kalhu marra-rna to be never satisfied this word is compounded of kalu liver, mara hand, and -na (denoting the verbal ending). It [literally] means: 'for the liver always to have its hand open'. _{kana kalumarana
for a person to be never satisfied

nauja kana kalumarai bukani
he man is never satisfied for food (bread)
that man is insatiable

Reuther: "ist ein Nimmersatt".} _{kalumarana mamaterina
to be always acquiring more and more, yet never satisfied
adverb use.

nauia kana ngampu ngaianani poto paratjana kalumarana mamateriji
he man nearly our things all never to be satisfied acquires for himself
that man, as one whom nothing can satisfy, acquires nearly all our belongings]} _{kalumarana mamamalina
to take things away from one another and never to be satisfied} _{noani kalumarana
constantly to be on the lookout for women

nauja kana noani kalumarai ja wata mudai, nulia kulno ngamalkanani
he man for a wife continually looks around and not ceases, he one when has
this man continually wants more women, and is never satisfied [even] when he has one} _{ngaperani kalumarana
to long for one's father

nauja kupa ngurali jindrai, nauja ngaperani kalumarai
he child always cries, he father longs for
the child is constantly crying; it is longing for its father} _{marukutuni kalumarana
to crave for ochre

nurujieli ngankinganau wapala, ngani kalumarai marukutuni
quickly make ready to go; I am craving for ochre} _{billini kalumarana
to long for a net-bag

ngani milki butju ngani kalumarai billini, minandru jura ngana baku ngundrai?
I eye blind I long for net-bag, why you me for nothing think?
I am blind and cannot make myself a net-bag, for I cannot see

and yet I long to own one, so that I can put my things in it. Why do you regard me as a nobody, by not giving me a bag?.} _{mitani kalumarana
to long for a country
either whilst out bush
Reuther: "draussen".
and desirous to be allowed to return to one's own native territory again, or whilst at home [and] wanting to see some strange country [far away].} _{pitjirani kalumarana
to have a ceaseless craving for chewing tobacco} _{paruni kalumarana
to have a hankering for some fish} _{kupani kalumarana
to yearn for a child} _{kalumarana bakuna
avidly to dig
after some animal in a hole} _{tidnani kalumarana
eagerly to follow up foot-prints
to find and apprehend someone} Wkb crave Kuj crave Ngam crave Jaur crave Jandr crave kalungarrana to quiver, shake, tremble this word is a compound of kalu liver and ngarrana to shiver from the cold, or of fright. The [literal] meaning is: 'for the liver to quiver'. _{ngaiani kilpali kalungarrai
we are shivering on account of the cold} _{tirindru kalungarrana
to tremble at the anger [of others]

minandru jidni tirindru kalungarrai, wata jundru kirrani kiri?
why you at anger tremble, not you in weapons skilled?
why do you tremble at the anger of others; aren't you skilled in [handling] weapons?} _{narini kalungarrana
to tremble at death

naupini muntja narini kalungarrai, ngaiana mura nunkani wonkananto
this sick man at death trembles,
The word "zittert" was omitted by Reuther.
we spirit-song
Reuther: "Goettergesang".
his want to sing
this patient is trembling at [the thought of] death; let us sing his totemic song, to cheer him up} _{dulkurani kalungarrana
to grow dizzy at [looking into] the depths

dulkurani ngani pirna kalungarrai puriati
at the depths I very get dizzy lest fall in
I get very dizzy when [looking into] tee depths; I get scared of falling down} _{kalungarrana najina mirini
to grow dizzy [looking up] at the heights} _{kalungarrana tarakana
to go [or swim] through the water, shivering
adverb use.} _{watara pirnani kalungarrana
to tremble at (or be scared of) a heavy wind storm} _{pildripildrini kalungarrana
to shudder at lightning} _{mandikillani kalungarrana
to grow dizzy from waves} _{tjutjuni kalungarrana
to dread (be wary of) snakes} _{turuni kalungarrana
to be scared of fire} _{kilpali kalungarrana
to freeze; to be frozen; to be chilled [to the bone]} kalunguru moderate, sober, temperate, circumspect, prudent, discreet it is the opposite of kalumarana Cf. No. 250, and of mirantjati. _{kana nauja kalunguru, nulia windri buka ngalje tajiai
man he temperate, he only food (bread) little eats
that man is temperate, for he eats only a little food} _{noani kalunguru
discreet towards one's wife

noani nauka kalunguru, nulia nana wata nandrai
towards wife he discreet, he her not hits
he is discreet towards his wife; he never hits her} _{ketjaketjanani kalunguru
resigned (submissive) in suffering

nauja kalunguru parai ketjaketjanani, wata nauja maritjiji
he resigned lies in suffering, not he moans (whimpers)
he is resigned to suffering, and does not complain (whimper)} _{kupani kalunguru
unconcerned about one's children

kupani nau kalunguru wirariji
he wanders around [quite] unconcerned about his children} _{mitani kalunguru
unconcerned about one's homeland

mitani kalunguru nauja palkana kurai, mita kamaneli worarana
about country unconcerned he to travel resolved,
Reuther: "festsetzt".
country friend[ly] (homeland) to leave

Here Reuther mistakenly translated worarana with "wegwerfen" 'to throw away', which is worana however, in the idiomatic translation that follows he uses "verlassen" as the correct term, meaning 'to leave'.

unconcerned about his homeland, he is resolved to travel and leave his [own] country} _{kilpani kalunguru
insensitive to cold

nau kilpani kalunguru, nau wata ngarrana turarai
he to the cold insensitive, he not shivering sleeps
he is insensitive to the cold; he is not frozen [numb] while he sleeps} _{potuni kalunguru
modest in respect to possessions, unpretentious in respect to possessions

kana nauja potuni kalunguru
in the matter of possessions this man is unpretentious} _{kalunguru tirimalina
callously to argue
in the face of friendship.

minandru judla nejimara kalunguru tirimaliji?
why are you two brothers arguing, indifferent as to your friendship, (or) regardless of your friendship?} _{kalungurujeli nandrana
to beat without sympathy

nulia noa nunkani kalungurujeli nandrana warai
he beat his wife quite mercilessly, (without any sympathy)} _{tidnani kalunguru
regardless of one's feet

nauja woldrani tidnani kalunguru, nauja palkajila
he in heat of feet regardless he travels
he travels in the heat, regardless of his feet} _{pungani kalunguru
apathetic regarding a house

nauja pungani kalunguru, nulia wata punga mara wotiji
he regarding wurley apathetic, he not wurley new builds
he is [quite] indifferent as to whether he lives in an old or a new wurley} _{kalungurujeli najina tatana
apathetically to look on

minandru jundru mangawaru jinkani kalungurujeli najina tatai, ja wata nana patai?
why you widow your apathetically look on (when she goes away) and not her grab (prevent)?
why do you look on apathetically when your widow friend goes away, and you don't bid her stay?} _{talarani kalunguru
immune to rain, hardened against rain

talarani kalunguru naupini kana ngamangamateriji
against rain hardened this man sits
this man is immune to the rain, (he does not freeze, nor does he crawl into the hut)} _{kintalani kalunguru
unconcerned about the dog

kintalani kalunguru jidni ngamateriji, wata ninaia jundru wontiji?
about the dog unconcerned you sit, not her you seek?
are you [quite] unconcerned about your dog? aren't you going to look for it?} _{kalunguru wapana
to wander idly about
adverb use.

kana nauja kalunguru wapana warai ja wata nganti nandrana warai
man he idly went and not animals hunted
that man has been idle and has not hunted down one animal} _{narini kalunguru
apathetic towards a dead man

wata tanaia jindrai, kalunguru tanaia ngamai nunkangu narini?
not they are crying, indifferent they sit towards him dead man
aren't they crying? are they indifferent in the presence of a dead person?

[Such an attitude] is regarded as a sign of disrespect.} _{kalunguru wirarina
to go alone
adverb use.

mili pani kalunguru nauja wirariji, mina kana nauja?
followers without alone he
Reuther omitted to translate the first naua in the sentence with "er" 'he'.
walks about, what man he?
he goes out on his own, [i.e. without any followers]; what sort of a man is he?} kalungururina to check, to moderate, to restrain oneself; to be confident of a thing _{narini kalungururina
to restrain one's sorrow for the dead

nauja karari kalungururina warai narini, kamaneli marapu najinani
he now restrains himself concerning the dead, friends many when seeing
on seeing many friends, he restrained his sorrow for the deceased
Their presence consoled him.} _{turuni kalungururina
to take heart at the [sight of a] fire

turni kalungururiau kilpani
at the fire take heart against the cold
take heart, (or) pluck up courage at the fire, against the cold
which you have had to endure and which has depressed you.} _{ngapani kalungururina
to pluck up fresh courage at the [sight of] water

ngaiani japali pirna wariwarina warai, ja ngadani ngaiani ngapa matja mankamankana, ngaiani kalungururina warai
we fearful very felt downhearted
Reuther uses the expression, "abgekraemt" instead of abgegraemt (from abgraemen 'to pine away with grief'. I have translated it as "graemen" 'to feel fretful, grieved, downhearted, troubled, worried'.
and afterwards we water already found, we new courage received
we [fretted and] felt downhearted, fearing that we might perish of thirst, but on finding water we plucked up fresh courage} _{kupani kalungurrina
to feel reassured about a child

ngaperi ja ngandri kupani kalungururina warai, pudlali nina nakaldra tepi najina
father and mother about the child were reassured (composed), both him again alive to see
father and mother were reassured, when both saw their child [alive] again, (believed to have been dead)} _{nari tatali kalungururina
to feel consoled by human flesh

nari tata ngato panimananto kalungururila
[dead] human flesh I want to smell to become composed
I should merely like to smell the flesh of my deceased friend, then I would feel consoled over his death

a small piece of flesh [taken] from a deceased friend is cooked and eaten, in order to dispel sadness. Should this have become impossible for someone, he smells around [at the place] where such flesh has been cooked.} _{mardali kalungururina
to be pacified by a millstone

ngani mardali kalungururina warai, ninaia matja mankamankana, kupa ja widla ngakani mauarli ngamana warai tapala
I by a stone pacified was, him already to find, child and woman my hungry were to drink
I was pacified when I found the grinding-stone, for my wife and child were hungry and wanted to sip ground seed

Sometimes Reuther uses the term "schlurfen", meaning 'to sip, slurp' the wet pulp or porridge that results from grass seed when it has been ground. I have therefore used that expression here (as it describes the action more accurately).

tapana is used of 'eating' seed.} _{nejieli kalungururina
to be easy in one's mind about one's elder brother
(or) to feel pacified concerning one's elder brother.

neji pani ngani ngaurongauro ngamana warai, nau mita tulani wirarinani, ja karari ngani kalungururina warai, ninaia kantji nakaldra najina
elder brother without I sad sat, he country in strange when wandering, and today (now) I pacified am, him really again to see
I was not pleased to be without my brother when he was away in a strange country, (I was concerned about him), but now that he is here again my mind is set at ease} _{kalungururila tikana
cheerfully or readily to return

ngani kalungururila tikana warai mita kamanelini mita tulandru
I readily came back from the strange country to [my own] homeland} _{mardani kalungururila tikana
to return to the hills to recuperate

kana kamaneli ngurani ngaiananani matja palina wonti, ngaiani bulu ngururina wonti, ngadani ngaiani wapana wonti jerra mardaia murani,
It is difficult to find an adequate term for mardaia mura, which Reuther translates with "zu unserm Gott", but literally the term means 'to our mura stone'. It is, I think, the close equivalent of the Aranda "tjurunga knganintja", and so I have translated it in this instance with 'churinga'.
naka kalungururila, naka ngaiani jindrana wonti ja njurdu pratjana japiterina wonti ja marukutujeli wirina wonti dingaterina
man friend in camp in our recently had died, we unable became strong (recovered), afterwards we went thither to stones (range, where red ochre is found), to [our] god, there to become strong, there we cried and hair (wool) all singed ourselves off and with red ochre slipped into
The term wirina has a multiplicity of meanings, e.g. 'to rub on; to smear oneself, to paint oneself; to enter into' etc. Cf. No. 3723. Here Reuther translated it with "hieinschlupfen 'to slip into'. The relevance is not obvious.
(painted on) to rub oneself
when a blood relative died in our camp, we could never really recover from our sorrow. We would [therefore] withdraw into the ranges to our churinga god, to regain our strength. There we wailed (cried), singed off all the hair from our bodies, and painted ourselves with red ochre, in order thereby to cast off [all] sorrow over the deceased

this was done in the case of those people who venerated the "god" of red ochre, whose memorial in stone is to be found in the vicinity of Paratjanla.
This is undoubtedly the place popularly known today as Parachilna. While he was still alive at the age of 90, Mr. Johannes Gustav Irrgang, (who spent 40 years among the Diaris) told me in December 1965 that this dark pink (not "red") ochre was obtained at Parachilna right on top of the range.
They wanted thereby to give themselves a different appearance in the eyes of the deceased; they wanted to become different (new) people.} _{murali kalungururina
to comfort with one's mura [song]

nari kana kulno wokara jupana wonti, ngaiani murali nunkanali ninaia ngurungutana wonti, ngadani nauja matja nari, ngaiani kamaneli nunkani pratjana murali kalungururina wonti
death man one neck tortured, we with mura-song

Mura in this context is another term that Reuther uses, which is difficult to translate, simply because he does not accurately define or explain it. In addition. to his "Goettergesang" above, he translates the term with "Gebetsgesang" or "Goettergebetsgesang". In most instances it probably implies one's 'totemic song'.
his him consecrated, and after he already dead, we blood-relatives his all with spirit-song comforted
when a man was close to death's door, we would cheer him up (bless him) with his mura-song and when he had passed on we would comfort his relatives with it. (When a man was dying, his mura-song was sung to him)} _{kalunguru ngankijiribamalina
mutually to encourage one another

wata kulno wapau! ngaldra jela wapala nganai kalunguru ngankijiribamalina mita tulani
not one go! we both (dual) together go will mutually to encourage land in strange
don't go alone! let us both travel together, so that we [can] encourage one another in a strange country} Diari discreet Wkng discreet Kuj discreet Ngam discreet Jela (Bloomfield) discreet The reference [in the last entry in the table] is probably to the Koko Jelandji tribe on the upper reaches of the Bloomfield River in Nth. Qld. (near Cooktown). Here the Rev. C.A. Meyer, formerly an associate of Reuther's among the Diari at Killalpaninna, was the missionary for some years. They will naturally have corresponded together. This probably accounts for the reference to this tribe. this word is connected with the story of Kakalbuna. When he was being killed, he wanted to be buried on the selfsame spot which had been named Kakalbuna, after him. But his little mother took the dead body with her, in order to console herself (kalungururina) with it. miltjamiltja miltyamiltya soft; juicy; tender, etc.; fickle _{nganti miltjamiltja
tenderly-cooked meat

minandru jura nganti miltjamiltjaia wajina warai? worderu ninaia tajinanto?
why you [pl.] meat until tender cooked? how him shall eat?
why did you cook the meat on the coals (ashes) for so long, until it got tender? how now shall we eat it?} _{buka tandra miltjamiltja
tender seed for bread

buru! buka ngaianani miltjamiltja wajina warai
O dear! bread our tender baked
O dear, our bread is not baked through} _{kapi miltjamiltja
broken egg

ngaiani kapi billini miltjamiltja ngankana warai, ngaiani bulu wajila nganai
we egg in net-bag tender made, we unable to cook [will]
we partly crushed the eggs in the net-bag, and now [will be] unable to cook them} _{mita miltjamiltja
soft ground, damp ground, moist ground, marshy ground

ngani pota kulno mita miltjamiltjani ngambu wirina ngarina wonti
I time one ground into soft nearly entering sank down
once I nearly sank down in boggy ground} _{paua miltjamiltja
tender seed

patara paua ja ngarlu paua ngaiani wata waji, windri pudlalia
This seems to be a wrong form of the pronoun. The one given above has the ablative or agentive case-ending; however, it is the accusative that is required, hence pudlana or pudlali.
ngaiani tapai, pudla miltjamiltja
patara and ngarlu seed we not cook, only both we (ground) eat, both (are) tender
we do not cook patara or ngarlu seed, for both are (already) tender; we merely eat them (ground up)} _{wilapi
More commonly spelt wirlabi

miltjamiltja
tender or juicy wilapi

an edible plant.

wilapi ngaiana kati taji
we eat wilapi uncooked} _{kana miltjamiltja
capricious fellow, fickle fellow, irresolute fellow

this is said of a person who speaks now one way, now another, and who quickly switches his mind to this or that opinion.
nauja kana miltjamiltja, jaura nunkani wata morlalu
he man changeable as the weather, words his not certain
he is a capricious fellow; his word is unreliable (his words are not true)} _{ngara miltjamiltja
sensitive heart, soft heart, gentle heart, affectionate heart, tender heart

ngara nunkani miltjamiltja, wata jura kupa padakananto
heart his sensitive, not you [pl.] child should take away with
he has very sensitive feelings; you should not take the child away with you
he will find it too hard to bear.} _{tidna miltjamiltja
broad feet, misshapen feet

nauja tidna miltjamiltja nganai, nauja wata nintali nganai ngura kulno ngura kulno wirarila
he feet broad is, he not bashful is place (camp) one place one to wander about
he has broad feet, [yet] he is not ashamed to wander about from one place to another} _{miltjamiltja ngankana
to crush into small pieces; to pulverise

karku miltjamiltja ngankamai wimaia
red ochre break up (pound) into small pieces for the song
pound the red ochre to powder, so that we can decorate (paint) ourselves for the sacred ceremony

Reuther seems to have been somewhat confused about the nature of the wima. Here he implies that it was used for sacred ceremonial purposes. However, under No. 3756 (dealing specifically with the term wima), he says: "This kind of song has nothing in common with the songs sung at religious festivals. There the expression applies: mura wonkana
to sing one's totemic or ceremonial song. 'Songs' serve merely for pleasure and amusement". However, in very numerous instances throughout the Dictionary, Reuther's own commentary does not bear out this last remark.} _{palku miltjamiltja
soft body
dropsy.
"dropsy" is an old term used to describe the accumulation of fluid in
the body's tissues, often associated with swelling in the legs, ankles, and feet. The medical term is
edema (oedema in British English).

nauja palku miltjamiltja, nauja wolja palila nganai
he body soft, he soon die will
he is suffering from dropsy; he will soon die} _{pariwilpa miltjamiltja
overcast sky
when the clouds are thick, full of moisture, and hanging low.

karari talara ngumu godala nganai, pariwilpa matja miltjamiltja
today rain good fall will, the sky already is covered
there should be a fine rain today; the sky is already covered with heavy rain-bearing clouds
it looks as if rain is coming.} _{mani miltjamiltja
melted fat, dissolved fat

woldrali mani miltjamiltja ngankai
heat dissolves fat} _{kana miltjamiltja
soft[-hearted] man

kana miltjamiltja nauja, nulia bakujeli poto jinkiai
Or should this be jinkai?

ja wata kalala karkai
man soft he, he gratis things gives [away] and not reward demands
he is a soft-hearted man, giving things away freely and asking for nothing in return} _{miltjamiltjaia nandrana
to batter to pulp
to smash a body and its bones to pulp, as was often done when one man was furious with another.

kamaneli ngakani tanali miltjamiltjaia nandrana wonti
friend my they to softness battered
they battered my friend} _{miltjamiltja dapana
to eat stodgy food
of ground seed.

minandru jura miltjamiltja dapana warai paua, jura muntja ngamala nganai
why have you been eating stodgy food? you will get sick} _{mutja miltjamiltja
oily greasy (slippery) mutja leaves
after they have been heated
Reuther uses the term "gebrueht", meaning 'scalded'. However, this does not adequately cover the meaning here. Leaves of edible plants were 'cooked' or lightly 'heated through' on a fire of hot coals before being eaten.
[or cooked] in the ashes.} _{billi miltjamiltja
net-bag which is soft to the touch} _{panto miltjamiltja
slippery slimy lake-bed} _{miltjamiltja wapana
to walk with a swagger
to sway the upper part of the body when walking along, and not hold it rigid.} _{jaura miltjamiltja
tender words, gentle words, [polite] words
words that do not offend.} miltjamiltjarina miltyamiltya-ri-rna to soften vtr and vi. Reuther is incorrect here. This is the inchoative verbalised form and is intransitive. _{bakujeli miltjamiltjarina
to tell lies unavailingly to no purpose

minandru nauja kanani miltjamiltjarina warai bakujeli? wata pinga wokarai!
why did he needlessly lie to us (dat.)? there is no avenging party on the way} _{karku miltjamiltjarina
to soften red ochre

jakajai! karku ngaianani ngapali miltjamiltjarina warai
good gracious! red ochre our by water softened} _{nganti miltjamiltjarina
for animals to crush each other
in a net-bag.

nganti marapu ngakana billini miltjamiltjarina warai
animals many my in net-bag crushed each other (today)
many animals in my net-bag crushed each other (today)} _{bukatandra
Reuther inadvertently omitted the noun.
miltjamiltjarina
for cereal seed to spoil
said of seed, when it lies in a heap and gets hot, i.e. spoils.

bukatandra ngakani marapu miltjamiltjarina warai nankanali
bread-fruit my much spoilt was because of pressing-together
a lot of my seed for making bread has been spoilt, because it was all lying on one heap} _{jindrana miltjamiltjarina
continually to cry

nauja kupa ngandrini miltjamiltjariji
the child is continually crying for its mother} _{miltjamiltja
uncooked; unbaked

nauja miltjamiltjalu parai?
is the seed still lying there, uncooked?} _{ngara miltjamiltjarina
for the heart to soften
to grieve.
ngara ngakani miltjamiltjariai ninaia kana muntjandru
heart mine becomes soft him man because of sick
my heart is grieved over this sick man} kalumiltjamiltjarina kalhu miltyamiltya-ri-rna for the liver to get soft _{wangiwangini kalumiltjamiltjarina
to be compassionate towards the poor

kalumiltjamiltjarianau kana wangiwangini, tanangu buka jinkila
be compassion ate people poor (dat., pl.) towards them bread to give
be compassionate towards the poor and give them something (food) to eat} _{ngurua walpani kalumiltjamiltjarina
to feel nostalgic about a deserted (empty) camp

nunkanguja ngura walpani ngani kalumiltjamiltjariai, kana wolara ninkida ngamana wonti, ja karari tana nari
over against this standing immediately in front of the speaker, indicated by the ending) empty camp (ruins) I am nostalgic (now) people many here sat (once) and today they dead
over against this deserted camp I sense a spirit of nostalgia; once many people lived (sat down) here, but now they are all deceased} _{potuni kalumiltjamiltjarina
to take care of things, to take pity on things
not to let them lie scattered about.

ngakani potuni ngani kalumiltjamiltjariai, ngato tana maninanto ngamalkala
my towards things I take pity, I them want to take (fetch) to have
1 will take care of (have pity on) my things which are scattered in the camps here, there [and everywhere]; I shall gather them together for safe keeping
to have them at my side.} _{kintalani kalumiltjamiltjarina
to have pity on the dogs

kintalani ngaiana kalumiltjamiltjariai tanangu ngapa jinkila, tana paliati
towards dogs we take pity onto them water to give, they otherwise die
we take pity on the dogs in that we give them water, lest they die} _{kanani kalumiltjamiltjarina
to be concerned about a person

nunkangupini kanani ngaiani kalumiltjamiltjariai nulu ngapatjili bakunani, kana marapuni mita tampurina warai
this man (dat.) we are concerned about, he soakage-well when digging, people on many earth has fallen in, i.e. we are anxious about this man when he is digging soakage-wells, for on many a person the ground has caved in
they have been buried alive} _{turuni kalumiltjamiltjarina
to be sorry about firewood

turuni ngaiana kalumiltjamiltjariai, ngapa pani naka
about dry wood we are sorry, water not there
regarding the firewood in that area we are sorry we can't burn it, for there is no water in the neighbourhood to enable us to camp there} _{kalumiltjamiltjarina tikana
to return with wistful longing
for any reason whatever
adverb use.

ngani kalumiltjamiltjarina tikananto mitaia ngakanaia, naka talara godana paraia
I with wistful longing want to return to country to my, there rain fell (several days ago)
I am returning with wistful longing to my own country, for it rained there [recently]} _{kupani kalumiltjamiltjarina
to feel sorry for a child

kupani ngakanani ngani kalumiltjamiltjariai nau kara paliati
I feel sorry for my child, for I am afraid it may die} _{jaurani ngani kalumiltjamiltjariai ngani ngujamananto ngakani nejindru, nau mita tulani
for words I am longing, I would like to learn of my elder brother, he land in strange
I am longing for news about my elder brother, who is [sojourning] in a strange land} _{murani kalumiltjamiltjarina
to feel sorry about one's totemic song

wata wonkanau mura ngakani, ngani kalumiltjamiltjariai nunkangu
not [do] sing mura-song my, I feel sorry towards him
don't sing my totemic song now, I feel [too] sorry about it
as there are only so few people assembled; thereby it would be regarded as of little importance. Wait until more people have gathered. The more people there are, the more respect will be given to it.} _{narini kalumiltjamiltjarina
to grieve over a dead person

ngani nunkangu narini kalumiltjamiltjariai, nau talku ngamana wonti
I over him the deceased am grieved, he right sat (long ago)
I am grieved over the deceased, for he was an upright man} _{pirramarani kalumiltjamiltjarina
to feel sorry about one's shield

ngakani pirramarani ngani kalumiltjamiltjariai, ngani nulia pota marapu tepi kulkaterina warai
my about shield (dat.) I am sorry, I he times many life saved
I feel sorry about my (smashed) shield, for on many occasions it saved my life} _{mardani kalumiltjamiltjarina
to feel sorry about a (broken) millstone} _{mauarli kalumiltjamiltjarina
to pity oneself for hunger} _{jamani kalumiltjamiltjarina
to have regrets over a net
that is torn} _{pitarani kalumiltjamiltjarina
to feel regretful on account of the drought

pitarani ngaiani, kalumiltjamiltjariai, kanta ja nganti panini
because of drought we feel regretful, grass and animals without
we regret that a drought has set in, for we have neither edible seed nor game for food, (so we have to starve)} _{pitjirani kalumiltjamiltjarina
to feel concerned about chewing-tobacco

pitjirani ngani kalumiltjamiltjariai, tanali nina kurieli maniati
about tobacco I am concerned, they him secretly might take
I am concerned about the tobacco, lest they secretly come and take it} _{kalumiltjamiltjarina palkana
to go because of [a feeling of] anxiety

ngani kalumiltjamiltjarina palkana paraia ngakani kupandru
I anxiously travelled (a few weeks ago) my because of the child
I was on the road (travelled) a few weeks ago out of anxiety for my child at home} _{pajani kalumiltjamiltjarina
to feel pity for the birds

pajani ngani kalumiltjamiltjarial, tana wata wondrateriji ngapani
for the birds I feel pity (or concern), (wish them hither), they not show themselves in the water
I feel sorry that the birds have not shown up in the water, (for the sake of their eggs)} _{tidnani kalumiltjamiltjarina
to feel sad over [the discovery of] footprints
because the person they belong to is deceased.
the meaning is to feel a sense of pity for a dead man, when one is reminded of him at the sight of his footprints.
nunkangu tidnani ngani kalumiltjamiltjariai, nau karari nari ja tidna nunkani parai
to him footprints I am grieved, he now dead and footprints his (still) lie there
I feel sad about those footprints (still visible on the wet ground); he has died, but his prints are still there} _{ngapajungani kalumiltjamiltjarina
to feel sorry about a water-bag

ngapajungani ngani kalumiltjamiltjariai, nau karari wilpa
about waterbag I feel sorry, he now hole
I feel sorry about my water-bag, because it has a hole [in it]} _{kalumiltjamiltjarinali jinkina
to be charitable, to give out of sympathy

nauja ngakangu kalumiltjamiltjarina warai, nulia ngana ngundrana warai buka jinkila
he to me charitable was, he me thought bread to give
he was charitable towards me; he intended (thought of) giving me food} this word originated from the legend of the muramura Kakalbuna. After he had been killed, his mother, out of sympathy (kalumiltjamiltjarina) for him, carried him back to his own country. Diari to be sorry Wkng to be sorry Kuj to be sorry Wkb to be sorry Jandr to be sorry kalumarra karlu-maRa someone of equal age; a contemporary; one of two born on the same day masculine gender. [Derived from] kalu liver and marra together, as e.g. (1) noa marra both spouses together, (2) neji marra both brothers together, etc. the kalu, as the seat of the emotions, has some application here insofar as such couples, born on the same day, usually establish a close friendship, and love, respect, and support each other. kalupakina kalhu paki-rna for the liver to burst to have a premonition, presentiment, or foreboding, i.e. to go through various emotional stages or processes ("to perform emotional activities"). consists of kalu liver combined with pakina to expand; to burst. Just as the heart (ngara) is regarded, grammatically, as the wellspring Reuther: "Brunnenstube" of the processes of the conscience, so the liver (kalu) is regarded as the wellspring of the emotional (manu) processes. Literally, therefore, it: means: 'for the liver to burst open', somewhat as in the case of a real ulcer. _{kalupakina
to have a premonition

ngani kalupakiji kana jelaua tirimaliji
I have the strange feeling that people somewhere (jelaua, indicating the direction) are fighting one another} _{japali kalupakina
to have a fearful premonition

ngani kalupakiji, tanali ngana nandrala nganai
I sense they me kill will
I have the strange feeling that they might kill me} strange to say, these premonitions often turned into reality. _{kapini kalupakina
to have a premonition about eggs

ngani kalupakiji, ngaiani dankubana warukati kapini dankala nganai
I have a premonition we tomorrow emu eggs come across will
I have a strange premonition that we will find emu eggs tomorrow} _{potuni kalupakina
to be delighted with things

ngani kalupakiji potuni tananguja kanali ngana jinkinani bakujeli
I am pleased ([lit:] for the liver to dilate) things towards them (dat., towards or in view of people me (acc.) when giving for nothing
I am delighted with things that people give to me for nothing} _{noani kalupakina
to be delighted with one's wife

nauja karari kalupakiji, tanali nunkangu mankara jinkila nganai
he is happy they him maiden give will
he is delighted, because they are giving him a young maiden as a wife} _{ngantini kalupakina
to be excited over prospective game
to be excited in having, as it were, already captured the animal one is chasing.
najiau jerra, kalu ngakani pakina warai, ngato kintala najinani
look there! liver mine is dilated, I dog when seeing
look at that! I felt a strange sensation when I saw the dog lying there} _{kalungani pakiji, kana palpa wapai ngaianina dijala
lung I breaks open, people some go us to kill
I have a hunch (suspect) that some people are plotting to kill us} _{japali kalupakina
to have fearful apprehensions

kalu ngani pakiji kirrani, ngaiani manju nganananto, wata nurleli tanangu ngokananto
liver I extend about boomerang, we ready should be, not hastily them should join
I have a fearful apprehension about boomerangs; we must also keep our weapons at the ready and not approach them [too] hastily, lest they suddenly attack us} _{kanani kalupakina
to have the intuitive feeling that people are coming

ngani kalupakiji kana kara wokarala nganai
I sense people perhaps come will
I have the intuitive feeling that people may be coming} _{pungandru kalupakina
to be apprehensive, nervous about one's house

watarani ngani kalupakiji, punga ngakani teribaiati
I am apprehensive about the wind, that it might blow my wurley away} _{talara pildripildrini kalupakina
to be afraid of the lightning

Reuther inadvertently wrote "Wind" instead of Blitz. It appears, incidentally, that 'thunder' and 'lightning' are almost interchangeable terms in Diari. Here as well as in No. 251-8 and No. 3007-22 Reuther refers to pildripildri as 'lightning;' however in No. 2786 and No. 3122-3 he calls it 'thunder'.

pildripildrini ngaiani kalupakiji, nulia ngaianina wokaribaiati
we are scared of the thunder (lightning) that it could strike us (dead)} _{kana wolarandru kalupakina
to rejoice at a large number of people, to feel elated

kana wolarandru ngaianini kalupakina warai kana kantjirinani
we were delighted when lots of men showed up
we felt certain that we would prevail, for we [now] numbered many} _{kuljakuljandru kalupakina
to feel a sense of rapture at the [sight of] green things

naka kuljakulja ngumu pirna, kalu ngaianini pakina warai
yonder green lovely very liver our was enraptured
we felt a sense of rapture, when we saw the lovely green grass} _{tjutjuni kalupakina
to feel a sense of horror at a snake

jakajai! tjutjujieli ngana ngampu matana warai, kalu ngakani pakina warai
good gracious! snake me almost bit (today), liver mine burst open
heavens alive, today a snake almost bit me; I was deeply horrified} _{punga jerkinani kalupakina
to experience a sense of shock, when a wurley catches alight} _{narini kalupakina
to be astonished at [so sudden] a death} _{wiljaru patanani kalupakina
for an uncircumcised youth] to feel deeply alarmed when sentenced to be punished for immoral conduct} _{ngarimatani kalupakina
to be (pleasantly) surprised at the approach of a flood} _{talara kunditjini kalupakina
to be surprised at sudden torrential rain} _{pauani kalupakina
to be surprised at a large amount of seed} _{paru marapu patanani [kalupakina]

Reuther omitted the verb.

to marvel at a [haul of so] many fish} _{tapa pakina
for a wound to break open} _{kapi pakina
for an egg to crack, for an egg to smash} _{turu pakina
for a fire to crackle} kalupakibana kalhu paki-ipa-rna to surprise; to terrorise, to frighten; to give rise to joy _{jundru ngana kalupakibana warai ngapu wokaranani
you gave me a fright, when you crept up on me so silently} _{minandru jundru ngaianina kalupakibana warai jedinali?
why did you [sing.] surprise us with your lying?} this word relates to the muramura Killawilina, who once discovered some young maidens in a cave. At this he [was thrilled] with delight (kalupakina). cf. the legend. the word kalupakina is to be clearly distinguished from the word bakina. Even if, in German, one and the same concept confronts us in each case, the 'native' man makes a distinction. Let me quote an example: tapa ngakani bakina warai my ulcer has burst compared to: tapa ngakani kalubakina warai my ulcer has burst In the case of bakina, the emphasis lies on the ulcer's having burst, while in the case of kalupakina it lies on the sensation one experiences at the bursting of the ulcer, namely, the intensification of pain until the ulcer has reached bursting-point. Diari to be emotional Wkng to be emotional Kuj to be emotional Ngam to be emotional Jaur to be emotional kalabana kalapa-rna to answer _{minandru jundru ngana wata kalabai?
why you me not answer?
why don't you answer me?} _{kalabani jaura
responding information

wapau ja najiau kana tula kara tanangu wokarana warai ja nurujeli kalabani jaura tikalkau!
go and see people strange perhaps to them came (today), and quickly answering words bring back!
go and see whether strange people haven't come to visit them, and quickly bring back word} _{turu malkali kalabana
to answer with a fire [signal]

nulia kalabai turu malkali, nauja wata nari, nurjeli ngaiani nunkangu ngapa padakananto
he answers with fire [signal], he not dead, quickly we to him water must bring
he is answering with a fire [signal], (after seeing the fire that we have kindled); therefore he [can] not be dead; we must quickly bring him water} _{mitali kalabana
to reply with dust (earth)

tanali mitali kalabai, ngaiani karari ngamana ngarila nganai kalkala
they with earth are answering, we now to sit down settle will to wait
they are replying by throwing dust in the air, (after we had done it first; consequently they are in the neighbourhood and coming in our direction); so let us sit down and wait [for them]} _{kau kalabana
to answer yes

ngaiani tinkani ngapa terti palkanani, ngaiani tanana
Reuther wrote tanaia" 'they in the speaker's presence'; however, the accusative is required 'them' at a remote distance.
karkana warai turujeli, ja tanali ngaianina kau kalabana warai
we in the night water thirsty when travelling, we them called with fire and they us (acc.) yes answered
when we travelled at night and were thirsty, we lit a fire to signal that they should bring us water; they likewise answered with fire: yes, we have seen your fire and are coming

the point here in question concerns a waterless stretch of country, which [had] to be traversed by night because of the cooler conditions [then prevailing]. Since campsites are usually located on the top of sand[hills] and offer a commanding view for keeping close watch, fires are visible from these elevations up to long distances away. Furthermore, since one can pretty well anticipate when visitors may be coming in the near future and from which direction they will arrive, and, what is more, since any local waterless stretches are well known, a [distress] fire signal is only too readily understood. A responding fire conveys the reply: 'yes, water will be on the way soon'.

Reuther's original paragraph comprised one long sentence with nine clauses; I have therefore rewritten the above in shorter sentences.} _{kirrali kalabana
to reply with a boomerang
if one man aims in this direction, the other aims in that.
nulia ngana kirrali nurujieli kalabana warai, ja jeruia ngali wonina warai tirimalila
he me (acc.) with a boomerang quickly answered and so we both began to fight
I threw a boomerang in his direction, and he responded by throwing [one] at me; in this way we started a fight} _{narieli kalabana
for death to give an answer

Reuther: "Totenfrage"

nauja milingeru muntja parana warai ja karari narieli ngaianina kalabana warai
he always sick lay and today death us (acc.) answered
he was always laid up sick, so that we asked ourselves: when will he die? But now death has given the answer, for he passed away today} _{kunjakunja nandrana
Should this not read namdranali?
narieli kalabana
for a dead man to answer at the banging of two small sticks,
ngaiani koni kunjakunja nandranali ja kalkana wonti ja narieli kalabana wonti purinali
we ignorant two small sticks by banging asked and the dead man answered by falling down
in heathen times we used to enquire of the dead by banging two small sticks together, and the dead answered when these fell down

this is a kind of enquiry
Reuther: "Totenfrage".
into the death.} _{parieli kalabana
for fish to respond

ngaiani jama worana [warai]
Here Reuther forgot the tense marker.
ja ngadani matja tikana tarana ja jama najina tikana ja parujeli kalabai
we net cast and afterwards already to return to ascend and net to see to return and the fish answer
we cast the net and afterwards returned to the bank (climbed up the bank), looking back at the net (watching it); [then] the fish replied

indicating that they were there, the top of the net was moving.} _{naribillieli kalabana
for a death-cap to give the answer
this is a special type of head-covering worn by the ring-leader of a vendetta group.
naribillieli kalabai ngaiani morlalu ninkida kana kulno nandrala nganai
the death-cap replies we certainly here man one slay will
the death-cap on our ring-leader's head says that we are here [expressly] to slay a man in this camp
The implied question is: [what do we want, an armed and disguised group?] The meaning of the sentence is: 'What is our purpose, as a stealthy, armed, and disguised group [of men]? Answer: the death-cap on our ring-leader's head says that we are here [expressly] to slay a man in this camp.} _{talara wondrujeli kalabana
a strip of rain provides an answer

woderi karari talara godala nganai?
where today rain fall down will?
where will it rain today?
Answer:
naka talara wondrujeli kalabai
yonder rain-strip answers
the strip of rain over yonder provides the answer

this sentence bears particular reference to the totemic ancestors (gods).
Reuther: "Getter".
The request (prayer) for rain is, [as it were], the question, and the strip of [localised] rain is the totemic rain-ancestor's
Reuther: "des Regengottes"
reply.} _{barieli kalabana
for lightning or distant sheet-lightning to give an answer

barujieli jendakarandru kalabai tiriwa, wolja talara godala nganai
lightning from east answers west, soon rain fall will
the lightning-flashes on the eastern horizon give answer to those in the west

namely, when on a summer's night lightning flashes in both the east and the west. Before long thunderstorms will come up, and cause rain to fall. The totemic rain-ancestor in the west asks, as it were, and the one in the east
Reuther inadvertently repeated: "in the west".
responds to the native people's petitions.} _{ditji pitikilkanali kalabana
for a falling star to provide an answer

ditji pitikilkanali kalabai, matja naka nari nandrana warai
the shooting star answers, already yonder struck dead
a shooting star provides the answer that someone over that way has [very recently] been slain

For instance, when one believes to have had a premonition that day, the question is: Where have they killed a man? A shooting star at night provides the answer: in the direction where it took a downward circular sweep lies the man who was slain.} _{kintalali kalabana
for a dog to answer back

kintala wolka jindrai ja ngandrieli kalabai
dogs young howl and the mother-dog answers
[when] the young pups howl, the mother-dog (in the distance) lets them know where she is} _{pajali
Reuther wrote "paijali", but the occurrence of "ij" is quite unnececessary: the "j" may be regarded as a syllabic "i". The word should be spelt paia or paja.
kalabana
for a bird to answer

paja
Reuther wrote "paija", but the occurrence of an ij is quite unnecessary: the 'j' may be regarded as a syllabic 'i'. The word should be spelt paia or paja.
ngaperali karkai ja ngandrieli kalabai
the male bird calls and the female bird answers
for instance, when they are unable to see each other.} _{watarali kalabana
for the wind to respond

pinarali ngankai patara pitji watara karkala, ja watarali kalabai
old people make gumtree-bark wind to call, and the wind answers
the old people use gumtree bark to call up the wind, and the wind comes [in response]

the point in question here is the invocation (prayer) to the totemic wind-ancestor,
Reuther: "Windgott".
in connection with which the bark of trees is used. The response to this is the wind. The wind that is meant here is for the cooling off [of the atmosphere] and is greatly desired when the weather has been hot for several days, so that one could do little or no hunting for fear of burning one's feet, and consequently a shortage of food has set in.} _{turu dakanali kalabana
for fire-rubbing to provide an answer

miramai nurjeli! a-ai, matja nulia kalabai
rub (turn) quickly! no, already he answers
"rub quickly, (in order to create some coals)!" "No, not already", he replies,

implying that it has already begun to smoke. Question: the rubbing. Answer: the burning.} _{pitali kalabana
for a tree to respond
e.g. when a tree falls, it responds to the work of chopping with a stone axe.
ngato karari ditji wirdi kalarali nandrana warai pita kulnuni, winta nulia ngana kalabala nganai? ngato ngundrai ditji kulnuni, jeruja ngato wolja pirra dakala nganai
I today sun long with a stone axe chopped tree at one, when he me answer will? I think day (sun) in one, so I soon coolamon make will
I have been chopping around on one tree all day long with a stone axe. When will it fall over? Tomorrow (next day), I think. Then I will make a wooden dish out of it for myself

Often the natives had to chop on the one tree for two or three days before it fell.} _{jinkimalila kalabana
to give a positive reply during bartering [of goods]

wata nulia ngana jinkimalila kalabana warai, nulia milingeru morla poto marapu ngundrai
not he me [during] exchange yes answers, he always more goods much thinks
he gives no agreeable [or satisfactory] answer during an exchange of goods and weapons; he always wants more for his goods than they are worth} _{talara Murali kalabana
for the totemic rain-ancestor
Reuther: "Regengott"
to answer
Subordinate totemic rain-ancestors
Reuther: "Regenuntergoetter". Some of these names are listed among the muramura, under No. 1522 in the Dictionary.
are: Godagodana, Muntjuruwani, Muludrani, Manini, Wonamarani, Kikiljana, Karingarlana, Mankarapajina, Pampuwulana, Kiljalpani, Kaldrimitjini, Mandraparkulunu, Kudnawakuna. Both Pampuwulana and Godagodana are held in [somewhat] higher regard by the local 'natives'. Each one of the above has been symbolised in stone. When anyone desires to petition for rain, the stone is rubbed with fat to the accompaniment of singing. If, now, a thunderstorm or rain-clouds come up as the result, then the Mura has responded (kalabana), as he did to the muramura in days of yore.

It must be noted here that the [great] rain-ancestor has assigned to each subordinate totemic ancestor his [respective] place in the heavens, where he will answer him. Should it [therefore] thunder directly in the east, then the subordinate ancestor Kudnawakuna has been heard [and had his request granted]; if in the south-west, then Muludrunu; if in the south-east, Mandraparkulunu; if in the south, Maniwalkuni; in the south-west Turupiwulu; in the south-south-west Kikiljana, and Mankarapajina next to him; in the west Karingarla; in the north-west Tipangapana and Godagodana alongside of him; in the north Pudlaparanina; in the north-east Munjuruwani; then Killalpani, then Pampuwulana, then Bukani, and [finally] Kaldrimitjini.} kalabaterina kalapa-tharri-rna to answer for oneself _{to answer for oneself; to vindicate or defend oneself

ngani wata kupa nganai jundru ngana nankananto, ngani bakana kalabaterinanto jinkangu
I no child am you me press may, I also answer may to you
I am not a child, as though you had the right to pressure me (verbally); I can also defend myself against you} _{to let oneself be heard; to answer

tanali jidna karkanani, nurrujeli kalabateriamai ja wata kurukuru ngamamai!
they you when calling, quickly let yourself be heard and not secretly sit!
when they call you, answer [at once], (i.e. let yourself be quickly heard), and don't remain seated in hiding
even though you have heard.} _{to show oneself by means of a firestick

jundru turu najinani kalabateriau turumanjujali
you fire when seeing, show yourself by means of a fire-stick
when you see a fire, then answer with a firestick
in other words, when you see a fire as a signal of distress, then indicate by means of a firestick that you are coming to their aid.} _{katali kalabaterina
to make oneself heard in echoes
Should hills or trees prevent a man from making his presence in the neighbourhood known by means of a fire-stick, then he may do so by making a hollow (echoing) sound with two boomerangs. Or should a man, by means of a firestick, betray [the fact] that he is not certain of the track, or that he is seeking to attack his enemy by night, he lets himself be heard in a soft echo, so as not to become separated [from others] in the direction of travel. This also serves to lure one's companions [to join the ranks]. For example, one man asks in an echoing note:
woderi jidniji
where are you?
And the other replies in the same echoing note:
ninkida ngani
here I am} _{kintala kalabaterina
for dogs to make themselves heard

kintala ngandrieli wolka nankani karkanani kuparu kalabateriji
mother-dog young [pups] her when calling, the young ones let themselves be heard
when a mother-dog has been driven off and she calls her young ones by way of barking, the [pups] answer by howling

the same [sort of] thing applies to emus, etc.} _{mukala kalabaterina
for a sleeper to answer

ngani nunkangu nunkani tinkani wokarana warai nina jiritjibala ja nauia nurujeli ngaruparana kalabaterina warai
I to him his in the night came him to wake up, and he quickly surprised answered
when I came to him last night to wake him up, he was surprised and responded quickly} _{nari kalabaterina
for a dead man to answer

ngaiani ninaia nari jakalkanani, nauja kalabaterina warai, minali nauia nari
we him dead man when asking, he answered for what reason he died
when we questioned the dead man, he answered us [stating] the reason why he died} _{pitala kalabaterina
for a speared (pierced) man to answer

kunkieli kaukaubai, mungara nauja ngakangu wondraterina warai ja kalabateriji, ngani pitaia nganana warai
witchdoctor relates, soul he me myself has appeared and answered, I towards spears was
the witchdoctor relates that the soul of the speared man appeared to him and informed him that he was in the direction of the spears
i.e., the spears were directed towards him, and that is why he was speared

the witchdoctors see the blood then also, and the wounds of the soul. This is a sign that the soul demands vengeance for the killing of its body.} _{kirrali kalabaterina
to respond with a boomerang
i.e. to retaliate.
tanali ngaianina dijana warai, ngaiani tanangu kalabaterila nganai kirrali
they us speared, we them answer will with boomerangs
they speared several of our people; we shall pay them back with a boomerang} kalabijiribamalina kalapa-iyirpa-mali-rna to answer one another; to answer back and forth; to reply to and fro [across the way] kalabanietja kalapa-rna-yitya respondent; one who comes up with a quick answer; refuter masculine gender. Diari to answer Wkng to answer Kuj to answer Ngam to answer Jaur to answer Jand to answer karakarana to handle; to catch hold of; to finger; to grasp; to feel; to touch _{kana karakarana
to touch or nudge a person

ngalpurani ngato kana karakarana warai mukaturanani
in the darkness I person knocked against whilst sleeping
as I went off to bed I brushed against a person in the darkness} _{butjujeli karakarana
for a blind man to feel

butjujeli marali kana karakarai ja jakalkai: jidnimata ngattanijai!
a blind man with [his] hand a person feels and asks: you he O son!
a blind man feels a person with his hands and asks: Is that you, [my] son? (relative on mother's side speaking)} _{muntja karakarana
to touch a sick person

kunkijeli muntja karakarai kunki manina
witch-doctor sick man touches a witchdoctor to take [away]

a witchdoctor touches his patients to heal them} _{pitali karakarana
for spears to fall upon [me], to be aimed at [me]

ngana palku pitali karakarai, ngani morla ngururinanto tanana nandrala
me body the spears strike, I more must grow strong them to strike
when the spears are aimed at me, I must wax bold (fly into a rage) and strike back at them i.e. the men} _{ditjieli karakarana
for the sun to be severe
i.e. to burn.

karari ditji turujeli ngaianina karakarana warai
today the sun fiery us grabbed hold of
today we were badly burnt by the scorching sun} _{tertieli karakarana
to be tortured by thirst

tertieli ngana karakarai, ngani ngapaia nurujeli nganananto
thirst me distresses, I towards water quick must be
I am so tortured by thirst, that I must hurry to water to have a drink} _{kilpali karakarana
to be seized by the cold

kilpali ngana karakarai, ngato turu pirna ngankananto talpila
the cold me seizes, I fire large must make to warm up
I am so seized by the cold, that I must light a huge fire to warm myself} _{jama karakarana
to examine a net

ngato karari mama karakarala ngana,
Reuther inadvertently wrote "karala nganai" 'wrap or tie together'.
paru parai kara pani kara
I now net examine will, fish are lying whether not or
I shall now examine the net, [to see] whether there [are] fish in it or not} _{jaurali karakarana
to touch or grasp by word, to hear a rumour

jaurali ngana karakarai; mina ngato ngankananto ninaia talku ngankala?
word me catches hold of; what I should do him right to make?
I have heard a bad rumour; what shall I do to confront it?} _{kirra karakarana
to test a boomerang, to try out a boomerang, to examine a boomerang

kaparau! ngato kirra jinkani karakarananto nauja kara ngumu nganai ngakangu, pani kara
come, I boomerang yours would like to test he whether good is to me, not or
come, let me try out your boomerang, to see if it suits my grasp (i.e. if I can throw well with it) or not} _{pitarali karakarana
to be seized by a drought

pitarali ngaianina karakarai, ngaiani ngaramarrai
by drought we are seized, we are longing
a drought has broken in upon us; we are longing for a better season} _{talarali karakarana
to be caught in the rain

talarali ngana karakaraila, jerrariau! nauja punga wilpa
by rain me caught, [shift] that way! he wurley hole
I am caught in the rain, (in that it is dripping down inside the wurley), move aside! the wurley has holes [in the roof]
another translation is 'shift up a little; I am sitting right here, where [the rain] is dripping down inside the wurley.} _{karakarana wirina
to arrive
adverb use.

kanankarilali ngaianana karakarana wirina warai
the folks from the west have just arrived} _{karakarana kurana
to lay carefully aside

nulia poto nunkani karakarana kurana warai kurijieli maniati
he things his nicely laid aside secretly otherwise to take
he carefully laid his things aside, lest anything should be stolen from him

if the owner's things are no longer lying as he put them down, or if they are [lying] scattered about, this is a sure indication to him that his possessions have been searched and that something of his has been taken.} _{karakarana dukarana
to take out in order to test or examine

nganti dukarau karakarala, nauja morlalu wajina kara pani kara
meat bring out in order to examine, he certainly cooked whether not or
take out the meat, to see whether it is cooked through or not} _{billini karakarana
to examine a net-bag

jura nganti ngamalkai?
you meat have?
have you [any] meat?

Answer:
karakarau billini palpa paraiati
examine in the net-bag something there may lie
have a look inside the net-bag [to see whether] something may be there} _{mauarli karakarana
to be seized by hunger

ngana mauarli karakarai, jinkiau buka palpa
me hunger seizes, give bread some
I am feeling hungry; give me some bread} _{poto karakarana
to examine goods (articles)

poto ngakani karakarau, wata junka ngamau, mina poto ngato ngamalkai
things mine examine, not angrily [or dissatisfied] sit, what things I have
look through my things, and you will discover what possessions I have and whether anything of yours is among them} _{muntjali karakarana
to be affected by illness

muntjali ngana karakarana warai, ngani ngapa ngumuja wapala nganai
illness me has seized, I water to good go will
I have been affected by illness; I will go to fresh waters} _{karakarana pararana
to examine

karakarana pararamai poto ngakani matja kara talku parai
examine things mine, perhaps whether correctly lies
have a look at my things, [to see] whether everything is in order} _{mitali karakarana
to be [affected by] homesickness

ngana mita tulali palku ngana karakaraila, ngani tikala nganai mita kamanelini
me earth strange body
Instead of translating palku with Leib, Reuther wrote the German preposition "von".
me seizes, I return will country into friend[ly]
this strange country has affected me (i.e. has made me somewhat [home]-sick); I shall return to my native land} karakaraterina karra-karra-tharri-rna to touch oneself; to wrap oneself up; to feel oneself karakaranietja karra-karra-rna-yitya one who touches, one who feels masculine gender. this is the name given to witchdoctors, because they feel around on a patient. karakararijiribamalina karra-karra-yirpa-mali-rna mutually to examine pudla karakararijiribamaliai poto pudlani they handle or examine each other's things this word originated with the legend of Killawilina. As he was searching around inside a dark cave after some maidens who had crept inside [to hide], he felt around (karakarana) with his hands. Diari to feel around Wkng to feel around Kuj to feel around Wkb to feel around Jaur to feel around Jandr to feel around karkarkana karkarka-rna to mislead, to turn away, to lead astray _{noa karkarkana
to seduce [someone's] wife

minandru nulia noa ngakani karkarkana warai? ngato ninaia nandrala nganai
why he wife mine led astray? I him fight will
why did he seduce my wife? I will fight him} _{kamaneli karkarkana
to entice away a friend

nulia kamaneli ngakani karkarkana warai womaia
he friend mine enticed away for snakes
he enticed away my friend to [help] him search for snakes} _{kalumiltjamiltjarina karkarkana
to direct to [a certain place] out of sympathy

kaparanau ngaianini mitaia, ninkida jura windri maua
come to our to the country, here you only hungry
come to within our borders; here, for sure, you will only starve
for there is no grass here.

the [spirit of] compassion consists in this that one invites others to secure a [temporary] living inside one's own section of country, [circumscribed by the local horde].} _{tiria karkarkana
to challenge to a fight

tanali ngaianina karkarkana warai tiria
they challenged (invited) us to a fight} _{warukatia karkarkana
to invite to an emu-hunt

kaparanau ngantini ngapa ngamalkala
come the animals to water to chase
come to chase the animals (emus) and encircle the water

the emus are driven towards the water which has been surrounded [by hunters at a secluded distance], and when they attempt to wade into the water, they are struck down.} _{poto karkarkana
to accumulate possessions

jakajai! jundru poto marapu karkarkana warai
goodness me, you things many have accumulated
[my word], you have amassed a host of possessions} _{kintala karkarkana
to entice away [someone's] dog

nulia kintala ngakani woritaia karkarkana warai
he dog mine far away enticed
he enticed my dog far away} _{naria karkarkana
to entice [a man] to his death

nulia ninaia manujeli karkarkana warai wapala, ninaia naria nandrala
he him in a friendly way enticed to go, him to death to strike
he enticed him with friendly words to accompany him, [merely] to strike him to death} _{narieli karkarkana
for death to entice [a man]

narieli nina karkarkana warai, minandru nauja wapana warai?
death him enticed; why he went?
death led him on; why did he go?
or: he went to his death; why did he just have to go in that direction?} _{milkieli karkarkana
to beckon with the eyes

ngato nanaia milkieli karkarkana warai kutingala
I her with the eyes beckoned to steal away in secret
I beckoned to her with my eyes secretly to abscond with her} _{marali karkarkana
to beckon with the hand} _{junkali karkarkana
angrily to entice away

pinarali kana junkali karkarkana warai minakulno wata jinkina kana kamanelieli
the old man people angrily enticed (enticed away) anything not to give people friends
in anger the old man enticed a number of people away with him, because his friends had not given him anything} _{tidnaia karkarkana
to call to [come and have a look at] the footprints

kaparanau! ngaiani tanana tidna bulu ngujamai, jura kara tanana ngujamala nganai
come, we the feet not recognise, you perhaps them recognise will
come [over] here! we cannot recognise these footprints; perhaps you will [be able to] recognise them} _{paja karkarkana
to entice the birds hither

ngarimatali paja marapu karkarkana warai
the flood has attracted (enticed) a lot of birds hither} _{mita milkila karkarkana
to coax [someone to go] along to get to know the country

kaparau ngakangu jela wapala, ngani mita ko
come [to] me together to go, I country ignorant
come along with me! I am unfamiliar with the country} _{talarali karkarkana
for rain to attract

naka talara godana warai, nulia kana karkarkai jerra wapala
yonder rain (has) fallen, he people entices thither to go
rain has fallen yonder, which is attracting people to go there} _{kurujeli karkarkana
to lure away secretly
like a thief

kara nulia nana kuruieli karkarkana warai
perhaps he enticed her away secretly} _{pitarali karkarkana
for the desert to beckon

pitarali ngaianina karkarkana warai jeruja
the desert us beckoned towards [being] satisfied
the drought beckoned us away to where we [could] satisfy [our hunger]} _{karkarkana wapantina
to respond to (follow) coaxing
at first to resist [all] inducements, but then to go all the same.

tanali ngaianina karkarkana warai, ja karari ngaiani wapantiji
they us coaxed, and today we followed
when they first coaxed us we didn't go, [but] now we are following them} _{tidnankara watarali karkarkai talara
the north wind beckons the rain
Reuther translates tidnankara watarali as "0stwind" 'east wind', but it means 'north'. An 'east wind' would be tiriwa watara, while the -li indicates the agentive form of the noun.} _{kilpali ngaianina karkarkana wonti turuntaia
cold us beckons (drives) thither for firewood
because the [weather is] cold we are setting up camp where lots of firewood is available} karkamalina karka-mali-rna to summon together for a fight, corroboree, etc. Also: karkarkaramalina, or karkarkarijiribamalina. karkarkanietja karkarka-rna-yitya seducer; tempter; coaxer There was once a muramura who coaxed (karkarkana) all people [to come] together; [then] when they were assembled he killed the lot. Diari to call together Wkng to call together Kuj to call together Ngam to call together Tir to call together Jaur to call together Jandr to call together kaldrintjarina to be annoyed, to be angry, to be irritable _{minandru jura ngana wata karkana warai N.H. muntja paranani jelali nina najila[?]
why you me not called N.H. sick when lying, together him to see
why did you not call me when N.H. was laid up sick, so that we could have visited him together?} _{mauarli kaldrintjarina
to be irritable on account of being hungry

nauja kaldrintjariji mauarli, ngaiani ninaia wata jerto ngankana warai
he is irritable because of hunger, we him not satisfied made
he is irritable because he is hungry, and we have given him nothing to eat} _{mukala kaldrintjarina
for a sleeper to be annoyed

minandru jura milingeru mirtja ngankai, ngani mukaturarani?
why you always noise make, I when sleeping
why do you always make a noise when I want to sleep?} _{watarani kaldrintjarina
to be annoyed at the wind

watara mudamudana ngakamai, kanata jundru wonki ngankai
wind to cease blow, the people you settled make
cease, O wind, you force us continuously to sit down
you blow away the tracks of animals, so that we can't go hunting nor gathering seed.} _{talarani kaldrintjarina
to be annoyed at the rain

mudamudana talara godamai! kanala jundru danu
According to the context in Dictionary No. 1687-22, danu means 'soft', but in No. 2697-25 it means 'moist'.
ngankai
to cease rain fall down! people you squatted together make
cease falling, O rain! you keep the people constantly huddled together
so that they cannot go out in search of food. A shivering cold is here implied, which confines folks to their wurleys).} _{kupani kaldrintjarina
to be vexed at children

minandru jura milingeru dilpamaliji, manju pirkianimai!
why you always quarrel? kindly play!
why do you always quarrel with each other? do play together in a friendly spirit} _{potundru kaldrintjarina
to be upset about one's possessions

jura ngakani potuni wata mara wirpina wonti? mina kaparani jura ngakani poto teribana wonti?
you my things not hand withdrew; what root (for what reason) you my things scattered?
you have not kept your hands off my things; why have you scattered them about?
Did I do that to you?.} _{muntja kaldrintjarina
for a sick man to be upset

muntja kaldrintjariai bukaia kara, ngapaia kara, kanali ninaia milingeru bulu ngarai
the patient is upset over bread or, over water or, people him always unable to hear
the sick man is upset over food and water, because folks won't listen when he requests one or the other} _{mitani kaldrintjarina
to feel upset within a [certain] locality

kupa ngato ninkida milingeru tintai nunkanguja mitani, wata ngani morla ninkida tikala nganai
child I here always lose to him in country, not I more here return will
a child of mine always dies at this place ([lit:] on thie piece of land); I shall never come back here again} _{kaldrintjarina wapana
to leave in an angry mood
adverb use.

ngani mita kamanelini kaldrintjarina kurana warai, ja kanani bakana, tanali kupa ngakani wata najinajijiribana wonti
I earth-friends (local friends) angrily let sit, and the people too, they child mine not looked after have
I have left my friends and fellow-countrymen, annoyed that they did not keep an eye on my child} _{kintala kaldrintjarina
for a dog to be ferocious

nauja kintala kaldrintjariai tirieli, nunkangundru ngaiani japali nganai nunkangu
he dog ferocious is to bite, of him we scared are towards him
the dog is inclined to bite, therefore we are scared of him} kaldrintjanietja one who is angry, annoyed this word has its origin in the legend of the muramura Kapiri who was once upset (kaldrintjarina) over his two sons, because they had killed a large goanna. He therefore drove them from his presence. At the head of page 230, in Reuther's handwriting, is the marginal note: kaka uncle. kapura kapurra armpit masculine gender. in the case of birds and animals the area under the wings or forelegs is also called kapura. _{paja kapura
hollow under the wing
of a bird.} _{tjukuru kapura
foreleg armpit of a kangaroo} _{kapura muntja
disease of the armpit
this is a common incidence among the Aborigines. Under the armpit they develop a sort of lump or swelling.} _{kapura minka
deepest hollow [part] under the arm} kapura kutja kapurra kutya armpit hair masculine gender. literally, armpit feather. these perspiration hairs in the armpit are used by witchdoctors as a means of curing patients. When the former is called in to [attend] a patient, he tears several hairs from his [own] armpit, places them onto a glowing coal to be singed, and lets the patient smell it. When the coal is extinguished, the witchdoctor pulverises it in his hands, mixes some fat with it, and rubs the patient in with it. Today in the camp I observed how a native man plucked some hairs from his thigh in tufts, almost as one would pluck a goose, purely for the fun of it. With reference to the perspiration hairs of the kunki, it should be noted that in every respect they are permeated with powers received from the devil. Cf. kunki. kapura kutja kapurra kutya dilly bag in which a witchdoctor keeps and stores his secret and sacred objects masculine gender. katina kathi-rna to climb up; to ascend _{pitani katina
to climb a tree

ngani pitani katina warai kawolka kuparu nandrala
I up a tree climbed crows young to kill
I climbed the tree in order to kill some young crows to eat} _{mardani katina
to climb up a range

marukutuja ngaiani mardani katiji
for red ochre
Reuther here describes marukutu as "gelbe Farbe" 'yellow ochre'; however the latter is karku baru. In Vol.I of the Dictionary, on p. 299 (under No. 253-9) Reuther designates marukutu four times as red ochre. In fact, J.G. Irrgang more accurately describes it as being a 'deep pink'. I have therefore corrected the above accordingly.
we up stones climb
to obtain red ochre we have to climb up a range} _{narini katina
to tread on the dead
i.e. on a grave-mound.

kamaneli narini watimokuni katiji jindrala
friends on the dead on grave-logs climb to weep
blood relatives ascend a grave-mound (i.e. logs that cover the grave) in order to mourn} _{kanani katina
to step or climb onto people
to rise in prestige.

kana kapara kulno kana kapara kulnuni kanali katiji
person headman (master) one person headman on one a man climbs
one distinguished man exceeds another distinguished man in prestige} _{potujeli katina
to surpass in possessions, to have more things than others

nauja potuieli marapuni katiji
he with goods on many climbs
in the number of goods he surpasses most [people]
i.e., he has the most possessions.} _{mitali katina
in [the matter of] one's country to surpass
for the country within one's tribal boundaries to be better.

tana ngaianingu mitali katiji ngapa kajirali
they us in country surpass with creeks (watercourses)
in respect to country they surpass us, for they have more [watered] creeks
or: their country is better than ours, for they have more [watered] creeks in which edible plants (grass) grow.} _{pariwilpali katina
for the heavens to ascend
i.e. to reach up to heaven.
naua N.H. pariwilpali katinietja
he N.H. heaven climber
with his song (of invocation) he attains to the highest
meaning: he surpasses all others, for, when he appeals for rain it always sets in.} _{ngantieli katina
to surpass in [the number of] animals
i.e. to kill more game than others.
nulia ngantieli katina warai
he with animals surpassed
he caught more [game] than others} _{mungarali katina
in spirit (soul) to ascend on high
i.e. to give oneself airs.
nauja kana mungarali katiji: kaparanau, ngaiani ninaia wontjala nganai
he man with soul ascends; come, we him try out will
this man greatly prides himself; come, let us try him out
[to see] if he is really as strong [as he claims].

this boasting applies mainly to physical strength. When this type of man was overpowered by others, he had to sing his mura [song] like a man was forced to do, when he was condemned to die. Judged by pagan standards (custom), this was a great humiliation.} _{palarali katina
for the plain to rise
to proceed beyond a boundary.
jura widla ja wonkietja, wata jura wapai kana mudla tulani wokarala, windri ngani
you women and squatters, not you go people faces to strange to come, only I
you are [mere] women and spine-bashers: you don't [ever] venture to step across the boundary to confront other people; I am the only one} _{kujirani katina
to scale a mountain ridge

kujirani katiau turu najila
up a mountain-crest climb fire to see
climb the highest ridge and look around you, [to see] if you can't detect a fire} _{dakuni katina
to climb onto a sandhill

dakuni katiau ngulukala kintalani
on to a sandhill climb to lie in wait for dogs
climb up the sandhill, to lie stealthily in wait for wild dogs} _{milki katina
to lift up one's eyes

milki jidni katiau, kana tula ngurani kurukuru wokaraiati
eyes you lift up, people strange into camp secretly otherwise come
keep your eyes open, lest strange people invade our camp} _{narini milki katina
to fix one's eyes on a dead man
on one who is to be killed.
pinga ngurani wirinani, narini milki katianau nau kutingaiati
you blood-avengers into camp when entering, on the dead [man] eyes direct (fasten, keep in view), he otherwise escapes
when you blood-avengers enter the place, keep your eyes on the one whom you are to kill, so that he doesn't slip through [your hands]} _{potuni milki katina
to have things in view

minandru jidni ngakani potuni milki katiji, jundru ngundrai palpa manila?
why you mine on things eyes fasten, you think something to take
why do you pay attention to what's mine? Evidently you plan to take something} _{pitani katina
to climb a tree

pildra katiji pitani
an opossum is climbing the tree} _{pirnani katina
to outdo a superior

nauia nunkangu kana pirnani katina warai tirieli
he him person on big climbed in anger
he got angry and beat the big[ger] fellow} _{milki katina tikana
to keep one's eyes fixed [on something] while returning home
adverb use.} Diari to climb Wkng to climb Kuj to climb Ngam to climb Wkb to climb Jaur to climb katibana kathi-ipa-rna to hang up _{billi katibana
to hang up a net-bag

Darali billi nunkani katibana wonti pitani, ja ngatamurajeli kirrali wilpa ngankana wonti

Darana net-bag his hung up on a tree, and sons with a boomerang hole made

Darana, the muramura, once hung his net-bag on a tree, and his sons threw a boomerang and made a hole in it
so the food ran out.} _{nganti katibana
to hang up meat

nganti katibau kindalani
Or: kintalani.

hang the meat up out of reach of (away from) the dogs} _{ngapajunga katibana
to hang up a [skin] waterbag} _{paua katibana
to hang up seed
in a net-bag on a tree} _{pirra ngampura katibana
to hold up (pick up) a large coolamon [or wooden dish]
to display it.
Whenever someone had finished [making] an article, he was obliged to display it, for it was an offence against the [spirit of] community for one to keep anything secret.} _{katibana kurana
to protect by hanging up
adverb use.} katibanietja kathi-ipa-rna-yitya one who proudly displays his goods; boaster masculine gender. kankana to pick up something from the ground _{marda kankana
to pick up a stone

minandru jundru marda kankana warai ngana dijala
why you stone picked up me to aim at
why did you pick up a stone to aim at me?} _{pita wondra kankana
to pick up a thick piece of wood} _{nari kankana
to lift a corpse onto one's head} _{muntja kankana
to pick up a sick man
and lay him elsewhere.} _{turu kankana
to gather firewood} _{kana kankana
to incite, to rouse, to stir people up

tanalia ngaianina dikai widla, kaparanau ngaiani tanana wontjala nganai
they us call women (a very offensive expression), come, we them try out will
they call us women; come, we will prove to them [what we are made of]

"They are women" means 'they have no courage'.} _{jama kankana
to lift up a net
to see if there are any fish in it.} _{dankakaldri kankana
to gather a kind of cucumber
this word [kankana] is used only in connection with the dankakaldri fruit.} _{ngapali kankana nganti
to make meat lighter by drinking water
i.e. [it was believed] that by drinking water after eating meat, it became lighter [in the stomach].} kankanietja one who secretly ransacks masculine gender. [or rummages through] nets, in order to poach fish. this word bears reference to the muramura Wadla, who once picked up a huge millstone and made off [with it]. Diari to pick up Wkng to pick up Kuj to pick up Ngam to pick up Wkb to pick up Jaur to pick up Reuther offers two versions of the term in Jauraworka, including (which, however, looks wrong) Possibly was intended as being the Jandruwonta word also. pakina paki-rna to burst open _{jaurali pakina
to break forth in words
to be bursting with words, to be full of words.
nau bururu ngamana warai, nau ngaianingu karari pakina warai
he full sat, he towards us now burst open
he was arrogant (fat, full, and running over); now he burst forth at us} _{nganti pakina
for an animal to burst
while cooking in the ashes.
ngato ninaia wajina warai ja nauja pakina warai
I him roasted and he burst
I was cooking the animal in the ashes, and whilst cooking it burst
In the case of all animals [the carcase] is cooked in the ashes without having been cut up [beforehand]. In the process it often bursts.} _{paja kapi pakina
for eggs to burst
when they are cooked in the ashes.
paja marapu pakina warai turu pirnali
eggs many burst fire because of big
many eggs burst because the fire was too big.} _{kima pakina
for an ulcer to burst

kima ngakani karari pakina warai ja pua marapu dunkana warai
swelling my today burst and pus much ran out
today my ulcer burst, and a lot of pus came out} _{mangatandra pakina
for one's head to burst
to have a headache.
ngaiani mangatandra woldrali pakina warai
we heads from the heat burst open
we suffered headache from the heat} _{nari pakina
for a corpse to burst open
for a corpse to undergo decomposition (if it remains unburied).
nauja nari pakiji, ninaia nurujeli todianau!
he corpse bursts, him quickly bury!
the corpse is beginning to decompose; bury it quickly} _{ngara pakina
for one's heart to burst
to have a premonition or foreboding.
ngara ngakani pakiji, widla ngakani tjikatjika wapai kanta nankana
heart my has a premonition, wife my wrong is going grass to press
I have a strange feeling (premonition) that my wife at this moment is committing adultery with another man} _{marda pakina
for stones to crack

woldrapirnani marda pakiji
stones crack under [the stress of] great heat} _{kangu pakina
for perspiration to break forth

woldrali kangu pakiji, morla ngumu ngaiani mita patieli todinani
from the heat perspiration breaks forth, more good we earth with damp when burying
we are perspiring because of the heat; it would be better if we covered ourselves with moist earth} _{milki pakina
for eyes to burst
to have one's eyes opened over something that one didn't know previously.
karari ngani milki pakiji jurangu, mina kana jura?
now I eyes burst (see) you, what people you?
now my eyes have been opened as to the kind of people you are} _{mita pakina
for the ground to split open

mita talda pakiji woldrali
the ground is cracking open on account of the heat
it develops clefts and fissures.} _{kirra talda pakina
for a boomerang to split or crack

kirra ngakani talda pakiji
my boomerang is cracked} _{turu pakina
for a fire to crackle

turu pakinani ninaia todianau!
fire when crackles him cover!
when the (wood in the) fire crackles, cover it up} _{moku pakina
for bones to burst asunder
for animals to scatter far and wide.
nganti majaru moku pakiji kanta pratjana
animals rats [bones] spread out grass all
the rats are scattered far and wide across the country, devouring all the grass} _{talpa pakina
to regain one's hearing
when a person loses his [sense of] hearing on account of thirst, but then reaches water and drinks so that he regains his hearing, the latter is called talpa pakina.
woldrali ngaiani pota palpa talpakururina wonti, ja matja ngapa tapana, talpa pakina wonti
because of heat we times several became deaf, indeed already water while drinking, ears opened
sometimes we lost our hearing on account of the heat, but after we had drunk [some] water our [sense of] hearing returned} _{pariwilpa pakina
for the sky to clear up
after a rainy day.
pariwilpa karari pakiji, tankubana ngaiana wapala nganai
sky today clears up, tomorrov we go will
today the sky is clearing, we shall be able to go tomorrow} _{tiwi pakina
for flowers (buds) to burst

tiwi karari pakiji, woldrakanja matja karakara
flowers now break open, summer already near
the buds are bursting; summer is near} _{mudla kumari pakina
for a nose to bleed

woldrali ngaiani pota palpa mudla kumari pakiji
because of heat we times several (often) nose blood breaks out
it often happens that we get nosebleeding on account of the heat} _{malka pakina
for marks to appear
when snakes discard their old skin, they receive new skin-colours. [The term is] also used with reference to animals, when they undergo a change of fur (lose their hair).
woldrajelbini nganti pratjana malka pakiji
summer-brink animals all fur lose
at the beginning (brink) of summer all animals lose their winter fur} _{pakina kurana wapana
to burst open; to verify; to go ahead
to get an idea, stick to it, and carry it out, or: to carry [something] out after receiving and holding onto it.
ngani pakina kurana wapala nganai, naka warukati wirariji
I burst open verify go will, there emus run about
I have an idea, indeed, I believe that emus are running about there
I will go and find out if that is so.} _{pakina tarana
to burst to rise up
for one's anger suddenly to rise and burst forth.
nauja pakina tarana warai jaura marapujeli
he to burst broke out words with many
he was so seized with anger, that he suddenly burst forth with a spate of words} _{ngura pakina
for a camp to emerge; for dawn to appear
to break forth out of the darkness, so as to become visible. Also for rosy dawn to appear and things to begin to get light in the camp.
ngura karari pakiji, nurujeli jiritjia nau wapala ngantia
Reuther wrote "ngatia", but 'game' or 'meat' is nganti.

camp now breaks, quickly rise up to go for meat
the rosy dawn is breaking; up, [quickly] let us go and hunt [some] game} pakibana paki-ipa-rna to bind up, to tie around _{jinka pakibana
to tie a [piece of] string around

jinka pakibau kapa ngururila
string tie around loins to strengthen
tie a string belt around, to give strength to your loins (for running)} _{kati pakibana
to put on some clothing, or better: to wrap some covering around,
kati pakibau talarani kupantali, kupa kilpali ngarraiati
clothing (skins) wrap round in rain the child, child from the cold otherwise shivers
wrap [some] clothes of fur round the child [to protect it] from the rain, lest the child freezes in the cold} _{kulpuru pakibana
to put on a string hat
made of net} _{tjerabu pakibana
to tie a head-band around} _{nganti pakibana
to divide up some meat

nganti ngato pakibananto pratjanani jinkila
meat I must distribute to everyone to give
I must divide up the meat, to be able to give [a portion] to everybody} _{tidna pakibana
to clothe the feet
this applies to the witchdoctors

tidnanipa pakibau wapala
put on the [feather] shoes before you go} Diari to burst Wkng to burst Kuj to burst Ngam to burst Wkb to burst Jaur to burst Jandr to burst this word bears reference to the muramura Kudnampana, who once ate so much [grass] seed, that he finally burst (pakina). kantikantina to beat out dust; to dust _{billi kantikantina
to dust out a dilly bag

billi jinkani kantikantiau, puturu pirna karari watarali taralkana warai
net-bag your dust out, dust big today wind blew up
dust out your dilly bag, for today's wind blew up a lot of dust} _{jaura kantikantina
to dust out words
to speak straight out, not to keep [anything] secret or covered up.

jaura kantikantiamai, wata jaura kurukuru parananto
words (opinion) say straight out not words secret ought to lie
express your opinion openly and straight out, and don't act so secretively, for it is no good to harbour secret thoughts (words)} _{pungawalpani kantikantina
to raise dust on the roof of a wurley
the point is, one has to be sitting inside the wurley, while others are throwing [boomerangs] at the hut, so that the dust descends, i.e. to aim at the roof of a hut, so that dust falls down inside.
tanali ngaianina pungawalpani kantikantina warai kirrali
they us on the house-roof raised the dust with a boomerang
they struck the roof of our wurley with a boomerang, so that it raised the dust inside} _{ngapa kantikantina
to dust out water
to dig up a superficially-buried corpse and lay it deeper, or to deepen a grave. The figurative expression, "water", here denotes the body fluid or moisture (cf. kaldi) into which a corpse is changed.
kintala jeribaka jura ninaia nari todina warai, jura ngundrai ninaia wata kana marapu ngundrai? ngaiani ngapa kantikantinanto
dog like you him deceased have buried; you think him not people many regard? we water must dust out
you buried the deceased as superficially as a dog. Do you think that the deceased was held by the people in poor regard? We must take the corpse out of the grave again, dig it deeper, and place the body in a better position
The meaning of the word kantikantina in this context is difficult to translate in German.

This is the sort of remark made by relatives, whose loved one was not sufficiently well buried.} _{kindala kantikantina

or kintala.

to shake a dog
e.g. when a bigger dog takes a smaller one in its jaws and shakes it.

kindalali ngakanali kindala jinkani kantikantina warai tirieli
dog mine dog yours shook viciously
my dog took your dog in its jaws and shook it viciously} _{noa kantikantina
to separate a wife
from her husband.

ngato judlana noamara kantikantila nganai, jidni ngakangu wata kalala jinkiji
I you both marriage partners separate will, you to me not compensation give
I will break up your marriage partnership, because you (the husband) have not offered me any compensation
for my having given you my sister in marriage

Thus speaks the wife's eldest brother, who is responsible for (has authority over) his sister.} _{paja kantikantina
to scatter birds
to chase them apart.

ngaiani paja patarani kirrali kantikantina warai
we birds upon the tree with a boomerang scattered have
with a boomerang we [caused] the birds in the tree to scatter} _{tandra kantikantina
to shake off fruit from branches or runners

danju ja kunampira tandra ngaiana
the inclusive first person plural pronoun.
kantikantina warai
we shook off (edible) danju and kunampira fruit} _{ngura kantikantina
to shake out a camp
to summon people out of a camp

kanali matja ngura kantikantina warai wimaia
people already camp shaken out have for singing
the men (they) have summoned everybody out of the camp for a corroboree ("for singing")} _{paua tandra kantikantina
to shake out seed

watarali paua pratjana kantikantiji, ngaiani ngandandariji paua kampana
wind seed all is shaking out
Reuther translates "has shaken out", but the Diari indicates an obvious present tense.
(out of the calyxes), we cannot seed to gather
the wind is shaking all the seed out of the calyxes, so that we cannot pick it up} _{paru kantikantina
to shake out fish
from a net.

mandikilali paru kantikantiji jamani
waves fish shake out of the net
the waves shake the fish out of the net} _{ngapa kantikantina
to pour out water

ngapa-wondrujeli talara kantikantiji mita pilkini
column of water rain pours out country on strange (other)
the local rainstorm (strip of rain) sheds its water on neighbouring tribal (another) country
but not on ours} _{marda kantikantina
to sort out stones
little stones.

marda ngaiani kantikantiai pauandru
little stones we pick out from seed
we pick out the little stones from among the seed-[grains]
meaning: we clean the seed.} kantikantiraterina to part; to segregate oneself nauja kantikantiraterina kurai wapala he to separate himself decides to go he has decided to segregate himself from us and go alone i.e. he shakes other folks off. kantikantijiribamalina to part from one another one going this way, another that way. junkali ngaiani kantikantijiribamalina warai piltjaru wapala in anger we parted company and proceeded separately kantikantinietja one who buries, spills, wastes Reuther's "der Verschuetter" is an ambiguous term. It is uncertain what he means. this word is derived from the legend of Darana, who, having once found a shrub with lots of caterpillars on it, pulled it up and shook the caterpillars off. Diari to bury Wkng to bury Kuj to bury Jaur to bury Jandr to bury kalina to obliterate; to rub out or kalingana. _{malka kalina
to rub out marks

pudlana malka kaliamai, pudla wata noa mara ngamananto
More commonly spelt noamarra. Cf. No. 1972 [5]; No. 3448 [13] and Volume X page 3.

both signs obliterate, both not lawful spouses should sit together
rub out both their marks
Cf. No. 85.
for they may not be [lawfully] married} _{tidna kalina
to wipe out footprints

ngujangujarla, nari tidna ninkida, ngaiani ninaia kalinanto
(I am) sad at heart, deceased foot here, we him must wipe out
I feel sad; here are [still] the footprints of the deceased; let us wipe them out
so that we are thereby no longer reminded of him} _{jaura kalina
to wipe out words
to discharge a promise.
ngaiani wapananto jaura nunkani kalina
we must go word his to wipe out
let us go, so that we are not stuck with his invitation

so that his word doesn't place us in a fix, lest his invitation should have been extended to us in vain.} _{kirra kalina
to rub down a boomerang
i.e., to rub marks off it.
tanaia malka ngato tjikatjika kurana warai, ngato ninaia kalinanto
them marks I wrongly engraved, I him (the boomerang) must rub off
I engraved the wrong markings, and so I shall remove them ("rub them off")} _{itikaru kalina
to wipe out the [ceremonial] symbols of the itikaru

cf. mindiri wima.
as often as a new song is introduced, a symbol is erased until the itikaru [is reached]; the song is then ended.
cf. Volume X, pp.114-128, describing the itikaru and the mindiri
wima.

itikaru matja mudana warai tankubana, malka matja kalina
itikaru-song already finished towards morning, symbols already extinguished
when the itikaru song is ended by morning, all symbols [pertaining thereto] are erased} _{mara kalina
to empty a hand
accept a gift.
poto maniamai mara nunkani kalinanto, wata nulia poto bakujeli wondrakananto
things take hand his should (or may) empty, not he things for nothing should offer
take the things, so that his hand is emptied and he has not offered them to you in vain
or: accept the gift of his hand, so that he shall not have offered it to you in vain.} _{tjutju mara kalina
to obliterate (blow away) a snake-track
Reuther: "Schlangenhand" 'snake-hand'. However, besides meaning hand, mara also means the paw of an animal or the trail of a snake.

watarali tjutju mara kalina warai, woderi nau wirina warai
the wind snake-track blew away, where he slipped inside
the wind has obliterated the snake-track at the spot where it crawled inside
hence we cannot trace it any further} _{ngapali kalina
for water to obliterate

woderi ngaiana marda todina kurana wonti?
where we millstone to bury placed?
where did we once bury our millstone?

Answer:
nganako, talarali kalina wonti mita malka, mita malka madlentji ngankala
I know not, rain washed out has ground-marks, ground-marks bad to make
I do not know; the rain has washed away the marks we made on the ground} _{minka kalina
to drift holes shut

ngaiani maua parana warai; watarali nganti minka pratjana kalina warai
we hungry lay down; the wind animal-holes all drifted shut
we were very hungry, for we could not catch any game, the wind having drifted all the holes shut} _{kumari kalina
to wash away blood

tapandru naula kumari pirna, ngato ninaia kumari kalinanto
because of the wound he blood much, I him blood would like to wash away
he is bespattered with blood from the wound; I should like to wash it off} _{milkigildi kalina
to dry away tears

kupa jindranani, ngandrieli milkigildi kaliai
child when crying, mother tears dries away
when the child cries, the mother dries away its tears} _{ditji kalina
to wipe out days
to observe a prescribed number of days.
ngani tikala nganai ditji malka kalina
I return will day marks to wipe out
I will return [within the appointed time], in order to [scratch] out the marks I have put down for each day
An Aboriginal man indicates the number of days he plans to stay out bush by marks in the sand.} _{mudla malka kalina
to wash painted marks from (someone's) face

mudla-malka nunkani kaliau, wata ngato ngantjai ninaia najila
facial markings his wash away, not I like him to see
wash away the marks on his face; I don't like to see him like that} kaliterina to wash oneself karari ngaiana tiriputu kaliterinanto, wima matja mudai now we the decorations [of soft feathers] must remove, song already ended we must now remove the decorations, for the ceremony has ended kalinietja extinguisher, obliterator; one who observes time punctually; honest person in contrast to a liar. this word bears reference to the muramura Darana, who once painted himself with decorative [markings]. However, when he beheld himself [reflected] in the water, the painting did not appeal to him, so he rubbed (kalina) or washed it off and painted other designs. Wkng to extinguish Kuj to extinguish Ngam to extinguish Wkb to extinguish Jaur to extinguish Jandr to extinguish kalitakali preposition and conjunction. without; unless; except that; in spite of; regardless of; notwithstanding _{ngaiani pitjiraia wapananto ja ngaiani kanani parala nganai, tanali ngaianina buka jinkila nganal, kalitakali tana kuterina
we after chewing-tobacco should go, and we among people camp (lie) will, they us food (bread) give will, unless they to be angry
we must go in search of chewing-tobacco and camp at night with people along the way; they will give us food, unless they get angry with us} _{pinaru wulu wokaralapa kalitakali widlakupata
old men two came with the exception of wives and children
two old men came along, without their wives and children accompanying them} _{kana nauja wapai kalitakali potuta
man he goes without things
the man is walking [off] without taking any of his possessions along with him} _{ngaiani pratjana wapala nganai, kalitakali palpa ngamananto
we all go will, only some shall sit
we will all go; only some shall have to remain behind} _{kalitakali darpina
to be of no use turning back

Reuther: "es tut nichts, umkehren".

ngaiani morlalu mardani wokarala nganai, kalitakali darpijildra
we certainly to the hills come will, it won't help to return even if
we shall certainly go to the hills, and it will not matter much (we shan't be deterred), even if some should turn back} _{kalitakali ngamananto
to have to remain behind

ngaiani pratjaterina wapala nganai, kalitakali pinaru ngamananto
we all even I go will, except the old folk must (here) stay
we will all go, even I will go along; only the old people shall stay here} _{ngaiani turu worani wirarila nganai, kalitakali jura jama dakananto tidna turuni
we fire (heat) disregarding travel will, but you net should weave feet in the fire
we shall travel in spite of the heat, but you shall stay here by the fire (heat) to weave nets} _{poto pudlanaia ngaiani karari burananto, kalitakali kana worani ngamana karitjinanto
things two (both) we now want to share, we do not care in the least
Reuther: "wir fragen nichts darnach".
people disregarding to sit want to turn round
we now want to share the two things, and it does not matter to us, regardless of the gossip of the people who live around us, whether they turn in our direction or away from us} _{Darana jatana wonti: ngani wapai jutjunto pinaru ngurungu, kalitakali dupudunu ngamananto; dupudupu jatana wonti: kalitakali tidnanto wapana, ngaiani bakana wapala nganai
Darana said: I am going obliged old man towards him, except (only) cripples should sit down; the cripples said: regardless with feet (without feet) to walk, we too go will

Darana said: "I am obliged (as a friend) to go to the old man (to pay him a visit), only the lame (who were his underlings) are to remain here". The lame replied: "Regardless of having to go without feet, we too are going to go along"
to follow our master} _{kalitakali pitaru, paru matja parai ngapani
regardless of the drought, fish already lie in the water
regardless of the drought, (even though we have neither seed nor vegetables), there are fish in the water
so that we [still] have some food} _{kalitakali ngapa worita, ngani wapala nganai tinkani ja ditjini, ngani ngapaia nganala nganai
not withstanding water far away, I go will by night and by day, I towards water to be will
in spite of the water being far away, I shall travel by day and by night until I reach its} _{kalitakali mita tula, ngani ngamala nganai talara godanantulu
notwithstanding country strange, I sit will rain until falling
notwithstanding that I am in a strange land, I shall stay until it rains} _{ninkida ngaiani ngura ngankai, kalitakali jura teri mindrinani kindalanto ngapaia warukati nandrala
here we wurley build, but only you young men while running with dogs towards water emus to kill
we here are building the wurleys, but you young men hurry (run) to the water with the dogs to kill emus
Reuther here translates nandrala with "tragen", respectively "herzutragen" 'to carry, to carry hither'; however, the verb means 'to kill'.

Emus, of course, are waylaid and killed at waterholes.} _{ngaiani tirimalila nganai karari, kalitakali kirra kaluana pararana
we argue will here, in spite of boomerangs buried lie
although our boomerangs lie buried in our wurleys, we are not afraid to start an argument} _{ngani nunkangu pitjiri jinpala nganai, kalitakali ngani ngundrai
I to him chewing-tobacco send will, except that I forget it

ngundrana actually means 'to think of'.

I will send him some chewing-tobacco, unless I happen to overlook it} _{ngani tarakana pararala nganai, kalitakali mandikilata
I to swim come to land will, regardless of the waves
I will swim and reach the opposite bank, regardless of the waves} _{ngaiani wapala nganai kanunka dijala, kalitakali woma bakana manina palkanaterina
we will go to hunt kanunka; should (except that) woma cross our path, we will take them along too} this word originated with the legend of the muramura Mandramankana. He was once killed by his own people and covered over [with earth]; but the crows woke him up. As he stood up, he noticed that his people had gone. Observing in which direction the footprints went, he said: "Notwithstanding the fact (kalitakali) that they killed me, I will follow them up". Wkng regardless Kuj regardless Ngam regardless Wkb regardless Jaur regardless Jandr regardless kalara stone axe feminine gender. these [weapons] were traded by Aborigines down the Diamantina River (Creek), in exchange for red ochre, etc. They were used to manufacture boomerangs and wooden articles in general. kapikapina to encircle; to surround; to close in upon _{ngura kapikapina
to encircle a camp

pingali ngaiani ngura kapikapina wonti, palpa mindriati
as blood-avenger group we camp encircled, several otherwise might escape
as [members of] a blood-avenger group we encircled the camp, lest anyone should escape

kapikapina is derived from kapi
egg. Compare: oval; to encircle; to encompass with a ring of people; to enclose.} _{warukati kapikapina
to encircle emus

warukati ngaiani kapini kapikapina wonti
emus we for eggs encircled
we encircled the emus while they were sitting on their eggs
and so we caught them.} _{kindala kapikapina
to surround [wild] dogs

ngaiani kindala kapikapina warai dijala
we dogs surrounded to kill
we surrounded the [wild] dogs in order to kill them} _{kuti kapikapina
to encircle swans

kuti ngami ngaiani kaparla kapikapina wonti
swan flocks we at the time of no pinion-feathers encircled
we encircled flocks of swans at a time when they were without pinion-feathers

when swans lose their pinions, they are unable to fly for some time; that's the time when they are caught.} _{paja kapikapina
to encircle birds, [to close in upon] birds

ngaiani wapai panto kulnuja paja kapikapila
we are going lake towards one birds to encircle
we go from one lake to another to encircle the birds that are there} _{ngura-toda kapikapina
to encircle a midday camp
to surround a camp without success.
ngaiani ngura-toda kapikapina warai, kana pani, windri kindala, tana matja kutingana [warai]
we midday-camp surrounded, people without, only dogs, they already escaped
we closed in on an empty camp, for there were no people in it, only dogs; the people had already escaped} _{tidna kapikapina
to encircle (a set of) footprints

ngaiani tidna nunkani kapikapina warai, ja nina wata mankamankana warai
we footprints his surrounded and him not found
we went around in a sort of a circle, beyond which he had not gone, but him we did not find} _{marda kapikapina
to encircle a hill
to surround it with men and then chase the wallabies uphill.
ngaiani ninaia marda kapikapinanto, nganti mara nauja
we him stone (hill) must surround, animals with he
our plan must be to encircle the range and chase uphill, for it is covered with game.
Meant are mostly wallabies that have their habitat in the ranges.} _{kapikapina dijana
to surround and kill
adverb use.

ngaiana kapikapina dijananto ninapini marda, nauia morlalu nunkangu ngamai
we to encircle want to kill this range, he certainly [in] it sits
let's surround the hill and kill him, for he (N.N., not the hill) is certainly loitering in the area} _{kapikapina kurana
to surround and stay put
i.e. to persuade; to convince, or to talk so long as to clinch the point.
ngaiana ngura kamaneli wolja kapikapina kurala nganai
we camp-friend soon to besiege stay put will
That is, we will soon have convinced all the inhabitants of our camp/.} _{kapikapina wirina
to surround and enter
i.e. to invade and plunder.
wolja ngaiana tanana kapikapina wirila nganai
[soon we them to encircle enter will] to kill and to take girls
soon we shall invade and plunder [the camp], to kill them and to carry off their young girls} _{turujeli kapikapina karitjina
to encircle with fire
i.e. to light a ring of fires all round.
ngaiani karari ditjini warukati turujeli kapikapina karitjila nganai
we today by day emus with fire to enclose surround will
today we will light [a ring of] fires around the emus
This is done during an emu hunt.} _{kapikapina turarana karitjina
to encircle and lie down to sleep

turu kulnuni ngaiani kapikapina turarana karitjina warai tinkani
fire around one we to enclose to sleep encircled at night
i.e. at night we lay down to sleep in a circle around the fire.} _{kapikapina karitjina
to enclose round about
i.e. to erect all around.
ngaiani panto kapikapina karitjila nganai jamali paja wirinanto
we the lake enclose all around will with nets birds should go in
we will set up nets around the lake to catch birds

one of the 'natives' chases the water-birds towards the nets, while the others lie in wait to kill them.} _{kapikapina karitjina ngamana
to encircle and go around (something) and sit down
i.e. to sit around in a circle.
kana nunkangupini panto dirkalani kapikapina karitjina ngamala wapaia
people to this lake at the shore encircle to go around sit
people camp ("sit around") on the shores of this lake.} _{pitarali kapikapina karitjina
desert to encircle and go round
to be encircled or surrounded on all sides by desert.
pitarali ngaianina kapikapina karitjina wonti panto kulno panto kulnuni
desert (abl.) us encircles went around one lake to one lake
we are surrounded by desert on all sides, from one lake to the other.

The ablative case, to which Reuther refers in paragraphs 16, 17, 18 and 19, is actually the Nominative II or agentive case. Therefore, correctly translated, paragraph 16 should read: 'desert surrounds us on all sides from one lake to the other'. Ngaianina can now be seen as a true accusative. There are many instances of Reuther's "ablative" throughout this Dictionary} _{talarali kapikapina karitjina
rain to encircle and go round
i.e. encircled by rain.
talarali ngaianana matjako kapikapina karitjila wapaia
rain (abl.) us almost to encircle goes round

Reuther: "bereits". In the vast majority of cases this word means 'already; previously'. However, this is one instance where it means 'almost, nearly'.

we are practically encircled by rain; soon it will be on us.

the suffix -ko is used when one hears or sees something that has not yet arrived.} _{ngarimatali kapikapina karitjina
to be encircled by floodwaters
as in 17 and 18.
ngarimatali ngaianina ngura kapikapina karitjila wapaia
by flood us camp encircled goes around
the floodwaters have encircled our camp
Our camp has been encircled by floodwaters, i.e. we now live on an island.} _{watarali kapikapina karitjina
by wind encircled to go around

watarali ngaianina kapikapina karitjiai mara kuterinani
wind (abl.) us to encircle goes around hand until becoming annoyed
the wind comes (every day) from a different direction (changes continually), so that in the end we really get annoyed.} _{manu kapikapina
to enclose one's feelings
i.e. to have no sympathy.
tanana ngaiani worani-patana warai, manu ngaiani kapikapina warai junka
them we rejected grasped, feelings we enclosed angrily
we left them in the lurch, feeling no sympathy for them because we were annoyed.} _{kapikapina tatana
to encircle and drive away
i.e. to scatter in all directions, to disperse, to put to flight.
ngaiani tanana kapikapina tatana warai, ja wata kulno nari ngankana warai
we them encircling have scattered and not one killed
we put them to flight and did not kill a single one of them.} kapikapinietja one who is keen to encircle one who likes to accompany a blood-avenging group, at which a camp is encircled; a man who is keen on waging war. this word bears reference to the muramura Kakalbuna, who once killed a number of his own [tribes]people and was therefore encircled (kapikanina) by the remnant and put to death. karana karra-rna to wrap up, to tie together, to put on _{manta karana
to put on a belt, to tie a girdle around one's waist

the belt, of course, consists of twisted [yarn of] human hair
Reuther: "aus gezirnten Menschenhaaren" [instead of gezwirnten]
tied around the waist, and is not taken off by day or by night.
ngato mantamanta karai kapa ngururila
I belt tie around waist to strengthen
I put on my belt to reinforce my abdominal [muscles]. This happens especially when a man gets ready for combat or when he has a long way to travel on foot.} _{kuma karana
to tie bundles [of leaves] together

mutja kuma karau ja wajiau!
tie bunches of mutja together and cure them

the mutja plant is eaten. However, since it has very tough (leathery) leaves, the stalks are first tied together and scorched [or cured]
Reuther: "bruehen" literally: 'to scald'. It is difficult to find a really adequate English term for this 'cooking' process.
in hot ashes, thereby losing their leathery taste.} _{nari karana
to tie the dead together
i.e. to become reconciled over two murdered people.
jura narinto ja ngaiani narinto, karari ngaiani turu tarala nganai ja nari karala nganai
you with the deceased and we with the deceased, now we fire kindle will and the dead tie together [will]
you have killed one of our men and we have killed one of yours; let us now kindle a fire, burn the feud, and reconcile the two dead men
That is, let us become reconciled over the dead.} _{jama moku karana
to tie up net-bones
i.e. to extend a net between two posts.
jama moku karau karari, ninkida paru marapu
net-bones (posts) tie up now, here fish many
extend the net now between two posts; here are lots of fish} _{itikaru karana
to prepare sacred design
Reuther: "Goetterzeichen"
of the itikaru

to tie reeds together with string and attach emu-feathers thereto. This ceremonial emblem
Reuther: "Goetterabzeichen".
resembles a sort of three-legged organ-stool with a bunch of emu feathers on top.} _{kudnamurka karana
to prepare a sacred design of the kudnamurka} _{billi karana
to tie a net-bag shut

billi jinkani karau, poto jinkani jidni tintaiati
net-bag yours tie shut, things your you will lose otherwise
tie your net-bag shut, lest you lose something} _{kirra karana
to tie boomerangs together
when a man has several boomerangs and is going on a journey.} _{karana
to touch, to feel

minandru jundru ngana karana warai kurukuru?
why did you secretly touch me?} _{karana kurana
to wrap up and lay down
i.e. to tie together and lay down.
minandru jundru poto jinkani karana kurana warai, jundru ngantjai puntina?
why you things your to wrap up laid down, you want to go away?
why have you tied your things together? you surely don't want to go away?} _{palku karana kurana
to wrap up the body and lie down
ie. to sleep together.
kaparau ngatona palku karana kurananto dankubana wapala
come, I body to wrap up want to lay down tomorrow to go [away]
come, I want to sleep with you once more (as a friend), for tomorrow I am going walkabout.} _{woldrali karana
wrapped round by heat

Paragraphs 12, 13 and 14 are further examples of the subject of the verb being in the agentive (not ablative) case. Hence their respective meanings: (12) 'for the heat to oppress'; (13) 'for the drought [conditions] to exhaust one's [physical strength]'; (14) 'the rain numbs our bodies with cold'.

i.e. oppressed by the heat.
wata morla ngani ditji turuni wirarila nganai, woldrali ngana palku karana warai
no more I sun in fire travel will, the heat (abl.) me body tortured
I will never again go out in the burning sun; the heat was oppressive.} _{pitarali
Reuther mistakenly translated pitaru [respectively pitarali] as "Hitze" 'heat; hot weather' However, it means 'desert; drought; dry weather'.
palku karana
drought the body to tire out
for drought [conditions] to tire out the body.
pitarali ngaianina palku karai, ngaiani karari waltowalto
from drought (abl.) our body tired, we now weak
our bodies are exhausted as a result of the [prevailing drought conditions]; consequently we are feeling weak.} _{One describes the effect of rain in the same way:

talarali ngaianina palku karai kilpali
as a result of the rain our bodies numb with cold
our bodies are numb with cold as a result of the rain

the expression karana is difficult to translate in this context.} _{jundru milingeru tiri ngundrai, jenipara nau pitata matja jidna palku karai
you always bad think, such [a man] he wood (spear) almost you body touches
you [will] pursue [your] evil designs so long, until a spear touches your body

meaning: you [will] have no peace with [all your] killing, until you yourself are killed.} _{kaluka karana
to touch a woman who has already borne a child

kaluka is here a paraphrastic term for piranguru
bartered wife

Reuther: "Frauenliebhaber"
. With reference to death and the contravention of laws handed down by the fathers, the 'native' [speaker] is keen to choose figurative expressions.
matja jidnana kaluka karai pirranguruetjata?
already you [acc.] a woman touched other women-fanciers?
have you become involved with a woman belonging to another [man]?} _{tapa karana
to bind up a wound

ngaiani ninaia nguna tapa karana warai, nulia pudla tirimalina warai

By mistake Reuther wrote tirina
to keep moving away etc.

we him arm-wound tied up or bound, he both fought
we dressed or put into splints the fractured arm with which he fought.

in this instance the singular and dual have been placed side by side, Meaning: he fought with both arms, one [however] was broken or disabled by a boomerang.} _{mangatandra karana
to wrap up or bandage the head

matja nulia ninaia mangatandra karana warai, kaparanau ngaiana ninaia najila
already he him head bandaged come we him to see (whether he may die)
he bandaged the wound, to be sure; but come, let us see whether he may die from it.} _{mandikilali karari jama karana warai, ngaiani ninaia dukarai
waves today net swallowed, we him take out
today the waves tangled up (swallowed) the net; we are taking it out of the water.} _{marda buru karana
to attach a stone weight

jamani ngaiani marda buru karananto, jama kudnatarakanani
on to the net we stone-weight should tie or fasten, net when it lifts
we should fasten a stone weight to the net, if it constantly lifts [out of the water]} _{dundru pita-moku karana
to tie together a wooden ring [to form] a dundru

a dundru is a shallow net [attached] to a wooden ring, wherewith fish are lifted out of the water.} _{pariwilpa karana
to touch the sky

mardali nuluwata pariwilpa karajiko
rocky range he (as remote from the speaker) the sky touches
the mountain is so high that it reaches the sky, [as it were]} _{talara-palkujeli nuluwata pariwilpa ngampu karajiko
rain-body he there sky nearly touches
the [rain] clouds almost reach to the sky} _{buru! kana naujata pajiriko pariwilpa karaji

Reuther here wrote "karani".

goodness gracious! the man he tall sky touches
the man is so tall as to almost touch the sky

-ta is used when in close proximity, -ko is used when remotely distant, and here means away from the sky.} karaterina karra-tharri-rna to bandage oneself _{tidna karaterina
to bandage one's foot
Scherer's translation is "for the foot to wrap itself up".} _{nguna karaterina
to bandage one's arm
Scherer's translation is "for the arm to wrap itself up".

ngani nguna karaterina warai
I arm myself wrapped up
I wrapped up my own arm

the arm, foot and all [other] members of the body are here represented as speaking for themselves.} karamalina karra-mali-rna to get mixed up together; to become mutually entangled; to embrace each other karanietja karra-rna-yitya person who constantly wears a belt this word bears reference to the muramura Kudumurku, who was always ready for the track. Consequently he always had his chattels and weapons tied (karana) together. Diari to tie Wkng to tie Kuj to tie Jaur to tie kana karna man, person masculine gender. the plural denotes 'people'. kana means as much as a 'black man' [i.e. an Aboriginal person]. _{kana tjuru mara
sensible man} _{kana jirijiri
crazy man; idiot} _{kana gamba
disease-ridden man} _{kana pirapintamara
instructor in [tribal] law} _{kana pingamara
blood-avenger} _{kana kiri
clever man} _{kana buru
man who sends no news} _{kana tjunduru
frail man; invalid} _{kana butju
blind man} _{kana dalpakuru
deaf man} _{kana wangiwangi
poor man} _{kana poto pirna
rich man} _{kana poto pani
man who has no possessions} _{kana ngapu
dumb man} _{kana buka pani
hungry man} _{kana tali karpakarpa
stutterer; one who stutters} _{kana wakawaka
small man} _{kana pajiri
big man} _{kana wordu
short man
but fat.} _{kana wutjuwutju
tall man
but thin.} _{kana juari
fat man} _{kana jeljujelju
hypocrite} _{kana ninta pani
shameless man, brazen man} _{kana jupani
quarrelsome man} _{kana ninta pirna
morally virtuous man} _{kana ngura pratjana
man who is here, there and everywhere} _{kana noa marapu
man who has many wives; bigamist
Scherer's translation of "bigamist" suggests this is illegal, whereas in Aboriginal Law it is possible for men to have many wives.} _{kana noamara
married man} _{kana neji mara
man who has brothers} _{kana kakamara
man who has sisters} _{kana tiri
ill-tempered man} _{kana ngaperi pani
man who is fatherless} _{kana mandaka
unmarried man; bachelor} _{kana ngandrani
stranger} _{kana milki
seducer of women} _{kana milkimilki
spy} _{kana tataura
man who stands his ground in a fight} _{kana ngujamani
thoughtful or considerate man} _{kana ngurunguru
strong man} _{kana tinka
man in darkness
i.e. a dead man.} _{kana dupudupu
crippled man} _{kana jiranga
thin, skinny man} _{kana milki daudau
squint-eyed man} _{kana milkiwaru
incestuous man} _{kana milki dulkuru
hollow-eyed man} _{kana tula
stranger} _{kana kamaneli
relative, friend
basically: a blood relation, kinsman.} _{kana japakantji
coward} _{kana japa nguru
fearless man} _{kana terti nguru
man who can endure thirst} _{kana terti pirna
man who is always thirsty} _{kana mirantjati
gormand, glutton, voracious eater
one who is never satisfied.} _{kana kalunguru
satisfied man, contented man} _{kana kurikantji
thief} _{kana muru
filthy man, dirty man} _{kana nuru baku
weakling} _{kana mara kiri
skilful man; expert} _{kana dunka
stinker, lazy man} _{kana kurli pirna
man who smells pleasantly
due to the application of ochre and fat [on his body].} _{kana muntja
invalid; sick man} _{kana katitepi
healthy man} _{kana wintiwinti
file-leader,
Reuther: "der Fluegelmann"
ringleader} _{kana witjawitja
man covered with mange or scabs} _{kana teriterimpa
contentious man} _{kana mukatepi
restless man} _{kana kalkalkani
man destined to be killed} _{kana kundikundiri
escapee} _{kana noapani
young unmarried man; bachelor} _{kana noani manu pani
man indisposed towards women
i.e. one without inclination to marry.} _{kana miritja
bawler, ranter} _{kana milkieli wondrani
eye-winker

Reuther: "der Augenwinkerer".} _{kana titara
agitator, stirrer} _{kana bakamanka
good natured fellow} _{kana jerujeru
lively man, active man} _{kana ko
ignorant man, uneducated man} _{kana tjikatjika
erratic man; pervert} _{kana ngumu
good man} _{kana talku
just and upright man} _{kana tajini
cannibal} _{kana pilpamiri
person who raises his eyebrows
i.e. a man who is on the lookout.} _{kana njurdunto
hairy man} _{kana balu
naked man
i.e. hairless man.} _{kana mudlakutja
leader, forerunner, ringleader} _{kana pilpa muka
sleeper; sleepy-head} _{kana mudlamokuwirdi
man with a long nose} _{kana manangambura
big-mouth; braggart} _{kana mudlaoilpi
broad-faced man} _{kana mudlawutjuwutju
long-faced man} _{kana tidna wordu
one-legged man} _{kana nguna wordu
one-armed man} _{kana tutumara
man who hollows his spine when he walks along} _{kana kakupani
man without brothers or sisters} _{kana turuturu
hoary old man
afflicted with age.} _{kana ngajimarlapirna
covetous man, greedy man} _{kana tidnapirna
man with big feet} _{kana junkapirna
peevish man, sulky man, disagreeable fellow} _{kana junkapani
friendly man, agreeable fellow} _{kana jildini
clown
man that plays the fool.} _{kana malti
gentle man, tender-hearted man} _{kana murla
peaceable man, quiet man} kana nguja karna nguya type of person, personal type see in another book, pages 440-441. kana wolara people, tribe See this Dictionary No. 3948. the muramura Katikatiwaru, first gave the name of kana to a 'native' person. The woman Wadlangurunu had a dark-skinned son, while the woman Narimalpiri had a white-skinned one. The former he named kana, meaning black, and the latter maralje, meaning white. Diari person Wkng person Kuj person Ngam person Wkb person Jaur person Jandr person kalalu whilst; meanwhile; in the meantime this [word] also serves as a conjunction. _{ngato jinkangu pitjiri kalalu jinkina warai, ja jundru ngakangu wata kalalu poto jinkina warai
I you chewing-tobacco whilst gave, and you to me not meanwhile things gave
whilst I gave you chewing-tobacco, you (at the same time) gave me nothing in exchange} _{jundru kalalu ngatata ngamalkai ja ngato ngatata pani
you whilst younger brothers have and I younger brothers without
whilst you have younger brothers, I have none [at all]} _{jidni muka kalalu parana warai tinkani, ngani kalalu woldrani muka parala nganai
you asleep whilst lay during the night, I for that in the warmth (i.e. by day) asleep lie [will]
whilst you slept by night, I for my part will sleep by day.} _{jidni kalalu tepi, ja ngaiani muntja
you whilst healthy and we sick
whilst you are in good health, we are sick.} _{kalalu jidni jerto, ngani maua
whilst you are satisfied, I am hungry} _{jidni kalalu wirarina warai, ngani toda ngamana warai
you whilst ran around, I midday sat
whilst you rushed around, I had a midday siesta} _{kalalu jundru punga wotina warai, ngani punga pani
whilst you built yourself a wurley, I have none} _{kalalu jidni milkila ja ngani ko
whilst you know, I am ignorant [of the matter]} _{jundru kalalu tapana warai, nganita tertielu
you during that time drank, I thirsty until
during the time that you were drinking, (or) until you had drunk, I was thirsty} _{jidni kalalu jaura mara ja ngaiani jaura nani
you whilst words new (i.e. news) and we words without
whilst you received news, we were without any} _{jidni ngapajunga kalalu ngamalkai, ngani ngapajunga pani
you water-bag [whilst] have, I waterbag without
whilst you have a waterbag, I am without one} _{kaku jidni kalalu ngamalkai, ngani kaku pani
sister you whilst have, I sister without
whilst you have a sister, I have none} _{kalalu jidni milki mara, ngani butju
whilst you can see, I am blind} _{kalalu jura kanta ngamalkai, ngaiani kanta pani
whilst you have "grass" (an edible variety, after rain) we are without any} _{jura kalalu mara ngamalkai, ngaiani mara muntja
you whilst hands have, we hands sick
whilst you have normal (healthy) hands, our hands are in poor health
the meaning is:...whilst you are able to work, we are not.} _{kalalu jura talaranto, ja ngaiani talara pani
whilst you had rain, we had none} _{kalalu jidnita ngara nguru, ngani ngara jindrai
whilst you have a hard heart, my heart weeps
Thus I have a soft one.} _{kalalu [jura] jerra wolja wapai, ngana muntjali patai
whilst [you] thither soon go, me sickness holds firmly
whilst you will soon be going thither (which I regret, since I am unable to go), I am in the firm grip of sickness
consequently I cannot go with you.} this word originated with the legend of Ngattanimarumaru, the muramura. At the same time that (kalalu whilst) her daughters were going away, she left her camp, too. Wkng while Ngam while Wkb while Jaur while Jandr while kalalu ngankana to conquer, to prevail over, to surpass, to subdue _{jaurali kalalu ngankana
to cry down with words
i.e. to beat by skilful rhetoric.
nulia ngana kalalu ngankana warai jaura ngurungurujeli
he me cried down (beat) words with strong
by his stronger arguments he rendered me speechless
so that I had to keep silent.} _{tirieli kalalu ngankana
to surpass in bad temper} _{pitali kalalu ngankana
to subdue by means of the spear} _{talarali kalalu ngankana
for rain to fall here

talarali ngaianani mita kalalu ngankana warai

Reuther inadvertently wrote "wara".

the rain is conquering our country
the rain has just fallen on our territory, whilst roundabout it did not rain [at all]} _{kana wolarali kalalu ngankana warai ngaianina poto jinkinani
people many (tribe) conquered (surpassed) us things in giving
that tribe surpassed us in that they offered more goods in exchange than we did} _{jundru ngana kalalu ngankana warai paua kampanani
you me surpassed seed in gathering
you surpassed me in the gathering of seed [for food]} _{palkujeli kalalu ngankana
to surpass physically
i.e. to have a greater corporeal girth.
jundru ngaianina palkujeli kalalu ngankana warai mandra pirnali
you us with body surpassed corporation with big
you have surpassed us with your fat corporation, that is to say, you are fatter than we} _{woldrali ngaianina kalalu ngankana warai, ngaiani wirarinani
the hot weather knocked us up as we travelled about} _{bakalali kalalu ngankana
for cold weather to prevail

bakalali ngaianina kalalu ngankai, ngaiani turu pirna maninanto tarala
cold weather us got the better of, we firewood big must fetch to burn
the cold weather has got the better of us; we must fetch a lot of firewood hither to burn} _{tjuru ngumujeli kalalu ngankai patipati
a clever mind outsmarts a dull one} _{tali ngumujeli ngato ninaia kalalu ngankana warai
tongue with good I him outmatched
with (my) clever tongue I was more than a match for him} _{milkimalinali nulia kalalu ngankai
in the race he was the winner} _{nulia ngaianina kalalu ngankai muntapirnali
he outdid us in that he gave a more liberal handout} _{jama wutjujeli nulia ngana kalalu ngankana warai
net with long he me surpassed
he wove a longer net than I} _{marabakapirnali tanali ngaianina kalalu ngankai
they are more industrious than we} _{manabakapirnali kalalu ngankana
to be able to speak better
[to be more frank and candid].} kalalungankanietja victor, winner, superior kalalu ngankijiribamalina to outdo each other, to surpass each other this word bears reference to the muramura Waruliwarilana. This woman had more children than all others, therefore she kalalu ngankana surpassed them. Diari to surpass Wkng to surpass Ngam to surpass Wkb to surpass Jaur to surpass kau kawu yes this word conveys the meaning of affirmation, negation, assurance, confirmation, agreement, or consent. _{jidni wapala nganai?
will you go?

Answer:
kau
yes} _{jidni wata wapala nganai?
won't you go along?

Answer:
kau
yes
That is, yes, I will not go along. In general, a negative question should never be asked. A doubtful question, i.e. one containing our 'not,' is expressed with kara, meaning possibly when anticipating a 'yes' or 'no':
jidni kara wapala nganai?
may you by any chance be going along?
In this case one [expects to] receive a 'yes' or 'no'. As a matter of fact, the [type of] question confronts the particular person [somewhat] assertively:
jidni ngakangundru madlentji ngundrai?
you think evil of me?
Answer:
pani
no

jidni ngakangundru wata madlentji ngundrai
don't you think evil of me?
Answer:
kau
yes
That is, yes, I do not think evil of you.} kaukau kawukawu beggarly, poverty-stricken In a short Vocabulary, listed in Vol.V, Reuther gives the meaning as "unverschaemt" 'shameless, impudent'. _{kaukau wapana
to go begging

minandru jura kupa jera wapana warai nganti kaukau?
why you children hither went meat begging?
why did you children come here, begging for meat?} _{kaukau jurborina
to come inside begging

jura windri ninkida kaukau jurborina warai nganti warukatini
you only here begging came inside meat for emu
you only came [inside] to us craving for emu meat} _{jaura kaukau
curious for information

kana marapu jurborina warai jaura kaukau pirapintaetjani
Reuther more commonly uses the term pirrapintamara.
ngarala
people many come in have words curious from instructors of the law to hear
lots of people have gathered here out of curiosity to hear the word of the law instructors} _{mita kaukau
appropriative
Reuther's "Land aneignen" gives kaukau the force of a verb. However, I have changed it to an adjective.
of land

Diari kanali wondiri tanani wokaribana wonti mita kaukau wapana Kujani kanani
Diari people boundaries their shifted land begging to go Kujani from people
the Diari people have shifted their boundaries and appropriated land for themselves from the Kujani people} _{ngapani kaukau
craving for water
i.e. for fish.
ngaiana wapai ngapa kaukau paru tajila
we all go together water beggingly fish to eat
we are all going to some water-hole, (which does not lie in our territory), in order to be able to eat some fish there} _{paja-kawolka tanaia kaukaukantji, tanaia kaukau wapai ngantini
bird crows they positively thievish, they thievishly go after meat
the crows are patent (or conspicuous) thieves, they go thievishly after meat
i.e. they take away meat while folks are looking on.} _{kana kaukau
infiltrator, invader

kana nauja wapai kaukau tananguka ngamala
man he goes beggingly to them to sit
this man sneaks [his way] into their midst, in order to live among them} _{noa kaukau
begging for a wife

ngani noa kaukau wapana warai ja nana manina tikana ninkida ngamala
I wife begging went and her to fetch to return here to sit
I went begging for a wife and brought her back here [to camp]} _{pitjiri kaukau wapana
to go begging for chewing-tobacco

ngaiani wokarai pitjiri kaukau jurangu
we come chewing-tobacco craving to you
we have come to beg you for [some] chewing-tobacco

when the Aborigines go out to gather pitjiri, they are directed by the local tribe to a spot where they may collect it. Thereby they are placed at the grace [and mercy] of the local tribe. In order to obtain this, they usually bring along gifts.} _{kindala
Within the same paragraph Reuther varies the spelling of this word. It is a frequent habit. cf. No. 644.
kaukau
to obtain the loan of a dog

Reuther: "Hund entlehnen".

ngani palkananto kintala kaukau, ngato karakara warukati naji
I must go dog to obtain a loan, I nearby emus see
I must go to obtain the loan of a dog; I [can] see emus in the vicinity} _{kapi kaukau
begging for eggs

kupajai, kakuni kaukau wapau kapi manila
child oh, to sister begging go eggs to fetch
here, child, go to [your] sister to beg for [some] eggs} _{kaukau ngamana
to wait for food until it is offered
literally, 'to sit there in a begging mood'.
jidni kaukau ngamai ngakani billini, minandru jidni wata ngopera jatana warai, ngato jidna nganti jinkila nganai
you beggingly sit my beside net-bag, why you not first spoke, I you meat give will
you squat speechlessly beside my net-bag and crave for [something] to eat; why didn't you say so in the first place? I would have given you some food} _{kaukau wokarana
to come begging} _{kaukau wokarana wirina
to go inside begging} _{kaukau terkana
to stand [there] begging} _{pungani kaukau wirina japali talarani
into the hut beggingly to enter fearful of rain
to go uninvited into a hut for fear of rain.} kaukaubaterina kawukawupa-tharri-rna to defend oneself; to speak for oneself; to justify oneself kupa kaukaubateriji ngaperani, kanali ninaia matja nandrana [warai] Reuther omitted the auxiliary verb, leaving a mere infinitive. child justifies itself before father, people him already to hit a child [will] justify itself in the presence of its father, [even] when people have punished it Scherer's footnote here about omitting the auxiliary verb is not necessarily correct because the word "nandrana" here could be a dependent verb form (imperfective), although one would expected "nandranani" (nandea-rnanhi, indicating different subject from the main clause subject. kaukaukantji kawukawu-kantyi brazen unashamed beggar kaukaubana kawukawupa-rna to tell, to relate; to state, to mention _{jaura kaukaubana
to relate news

jaura kaukaubau! mina jaura jundru padakana warai?
words relate! what words you brought?
Tell us the news. What information have you brought?} _{ngapa kaukaubana
to disclose the whereabouts of water

kaukaubau woderi ngapa, ngaiani ngantjai wapala
tell where water, we love to go
tell us where there is water to be found; we want to proceed

so that we can get through if there is water.} _{ngarimata kaukaubana
to describe the flood

jidni woderi ngamana warai, ngara jerra kaukaubau, ngarimata-mudla
you where sat, water there relate (describe), flood-face
how far have you been? tell [us] how far the flood has reached} _{kana kaukaubana
to describe people

kana jerra kaukaubau, worderu naka kana nganai
people there describe, how people there are
describe how you found the people there

where you have been. The point here in question is not so much the people's physical well-being as their prevailing mood and the matter of [their] daily food [supply].} _{nari-kuma kaukaubana
(lit:) to describe a "bundle of death"
i.e. to relate news about a death.
nari-kuma jerra kaukaubau?
what's (tell) the death news?
The question is asked in a commanding tone. Answer:
nau matja nari
he is already dead} _{mangawaru jerra kaukaubau! ngato nana noa patananto
widow yonder describe! I her wife would like to take
tell [me] about that widow! I would gladly have her as my lawful wife

the point in question in this case is the mood of the eldest brother or of the parents of the widow (if these are still alive); or, in the contrary case, the mood of the local camp inhabitants, if the suitor [happens to] belong to the same tribe; or the attitude of the neighbouring tribe to the man concerned.} _{maraljerra kaukaubana
to inform young men

maraljerra is the name applied to youths from the age of semi-maturity to the time that they are circumcised to become men. They must camp on their own.
kanani tanaia maraljerra kaukaubau, tanaia milkila nganananto
to the men they maraljerra tell, they know must
tell the [young] men that they are obliged to camp separately, so that they know.

This concerns those who have reached sexual maturity, and who, for reasons of temptation, are no longer allowed to stay on in camp during the daytime in the presence of girls and naked women.} _{kupa kaukaubana
to tell [about] a child

ngujangujarla ngakani kupani, kaukaubau worderu nau nganai
why, yes, [concerning] my child, tell me how he is} _{kalingurujeli kaukaubai talara palku
hot wind tells of rain clouds
the hot wind indicates [the approach of] wet weather.} _{talpurali talara kaukaubai
calm air will bring on rain} _{kawalkali nari-kuma kaukaubai
crows announce a murder
that is to say, if a crow perches on a bush opposite the camp, and caws, this is [regarded as] a sure indication that a friend has been killed.} _{tiwilitjali warukatini ja kanani ngapa kaukaubai
the tiwilitja (birds) to emus and people water show

tiwilitja birds indicate to emus and humans the presence of water

the tiwilitja is a type of sparrow that flies about that here is a person ordained to die. If someone in the camp is to be killed, the Aborigines already sense this several days in advance, and this intuition [premonition] is described as an activity of the heart.} _{nulia dalpali ngakanali kaukaubai, kana ngaiangu wokarala nganai tankubana
he ear my announces people to us come will tomorrow
my ear tells me (by its humming or ringing) that [some] people will visit us tomorrow.

the humming of the ear indicates that visitors will come; they are announced in this way.} _{ngama kaldri ngato tapai, kupa ngakani wokarala nganai
breast bitter I suck, child my come will
I have a sick feeling in my stomach that my child will be coming

this bitter feeling in the stomach is an omen that a blood relative is coming.} _{ngama dingai, ngatani ngakani wokarala nganai
breast itches, child mine come will
my breast is itching, therefore my child will be arriving.

compare omen under No. 16.} _{ditjieli ja pirrali talara kaukaubai punga wotina
sun and moon rain announce hut to build
the sun and the moon have a halo, as an indication that rain is coming

if the sun or moon has a halo, the native says that [either one or the other] is building a wurley around itself as an indication of approaching rain. As soon as the 'native' catches sight of this halo around the sun or moon, he repairs his wurley and gets it ready for the rain that is on the way.} _{kaljilali talara kaukaubai, tana pita matja kampai

kaljila rain announce, they stalks already gather

kaljila foreshow rain in that they carry grass-stalks (chaff) together for building their nest

kaljila are large ants. The busy activity of these ants is an indication of approaching rain.} _{muntju marapujeli talara kaukaubai
flies many announce rain
an abundance of flies portends rain

when flies get very troublesome, this is a sign of rain approaching.} _{kaukaubana tatana
to announce to push
to tell to hurry, to urge on.
nulia ngana kaukaubana tatana warai nurujeli wapala, ngandri ngakani ngara wordu
he me told at once quickly to go, mother my heart short
he urged me to hurry, for my mother lay in the final pangs of death.} kaukaubijiribamalina kawukawupa-iyirpa-mali-rna to relate something to each other to relate the one piece of news back and forth from one place to another. kaukaubanietja kawukawupa-rna-yitya narrator, speaker, spokesman among the men these are the pirrapintamara instructors in the law, but among the women these are the older members. In rare cases this word also stands for 'gossipers'. Apart from that, it has a good connotation. Diari to tell Wkng to tell Ngam to tell Wkb to tell Jaur to tell Jandr to tell this word originated from the legend of Kakalbuna. Once when he interfered with [some] girls, his two sons ran away. He called after them, saying: "Wait, I want to relate (kaukaubana) something to you". But they kept on running and wanted nothing more to do with him. katu katu windbreak masculine gender. boughs or bushes are laid across each other in a semi-circle, or stuck [into the ground] on the windward side. Behind these protection is sought and obtained from the wind. It can be readily understood that a naked Aboriginal man, especially when he is on walkabout, selects a site for the night-camp, where he has sufficient firewood to burn for the night and where bushes are available for a katu, so that he is able to protect his body against the nocturnal cold. At home in the camp, in front of the doorway of his wurley, an Aboriginal man erects a katu wing, made of brush-wood, so that at every change of the wind he does not have to alter the doorway of his hut on account of the smoke. Here, too, on a still summer's night he sets up his place of rest. At other times this type of forecourt to his hut is reserved as sleeping quarters for the youths or young girls, the latter of whom are placed under the supervision of their elders. They may not sleep inside the hut alongside of married couples, nor loiter about here and there at will. _{katu kurana
to erect a windbreak

ninkida turu marapu ninkida ngaiani katu kurala nganai turarala
here firewood much, here we windbreak erect will to sleep
here is lots of firewood; here we will erect a windbreak for ourselves behind which to sleep} _{karuwalija katu
windbreak for [youths, novices] who are to be circumcised
especially does the katu here serve at the same time as a screen (curtain), to block out the view of the women. While the circumcision festivities are in progress, the katu is erected two days prior to the circumcision act, and the candidates for the circumcision have to remain [seated] behind it. for the duration of those two days [a lot of] singing goes on behind the katu, whilst the women outside listen to it. [However], on the day of the circumcision the women have to withdraw to a [safe] distance.} _{mura katu
corroboree windbreak

Reuther: "Goettergehege"

on the occasion of the sacred ceremonies
Reuther: "Goetterverehrunaen".
(petitioning of the 'deities' for blessing and success) a katu is erected, within which the sacred chants (prayers) are sung and the decorations (painting of the body) are carried out, so that in due course [the actors] may make their attractive appearance before the assembled throng. The women and uninitiated men are stationed outside of the katu.} _{katuni wapana
to go within a windbreak
i.e. to go where one is sheltered from the wind.
ninkida watara kilpa ngaiani katuni wapala nganai dakuni tokuni
here wind cold, we into shelter go will, sandhill ridge behind
the wind here is cold; we will go behind the sandhill in order to be sheltered from the wind.} _{pauani katu kurana
to erect a screen around (unwinnowed) seed

pauani katu kurau, watarali nania piltjaru ngankaiati
around seed screen erect, wind it in all directions scatters otherwise
erect a screen around the seed, so that the wind does not blow it away

seed is first left to lie on a heap in order to dry out and so that the husks may burst open in the heat. Then a screen of bushes is set up around it, so that the wind does not scatter it.} _{katu terkana
to stand like a windbreak
to stand guard (outpost), so that the encircled enemy may not escape or get away.
this task is carried out by those who are in some way closely related to the person about to be murdered. In general they consent to the murder of the person concerned, only they do not lend a [helping] hand, so as to keep themselves free of every suspicion. And so a 'native' man will never in actual deed help to kill anyone who belongs to the same mardu
totem] as himself.

Anyone who belongs to the same mardu as myself is palku ngakani
my body, tantamount to my own self, i.e. my own body. In this instance the person concerned engages in katu terkana, so that he commits no offence to his [own] disadvantage, in other words, he has no need to fear revenge. In the same way I will not lay a hand on a man who belongs to the same mardu as my wife. By so doing I would heap great dishonour upon her. She would appeal to her relatives, and [so] it could easily happen that they would take my wife away from me, because I had shown little regard for her totem
Reuther: "Geschlecht".
If, however, death has been planned against a man, who belongs to the same mardu as my wife and at whose death I am expected to lend a [helping] hand, I [merely] occupy an advance post. On the other hand, if I save such a man's life by way of intercession, I am very highly respected by people of the same mardu.

In the same way a man of the same mura as another, helps not to kill him, for, in common with him, he serves kapara kulno
one headman.} _{naria katu
dead man's windbreak
a katu is set up at the grave of a dead man, so that the spirit of the deceased can sit behind it when it comes out of the grave and [so] be sheltered from the wind.} _{katu
clouds that have shed their rain
these cover the earth (mita walpana), i.e. they ward off the sun's rays, so that they do not cast such heat upon the earth.} _{nganka katu
hedge of beard
i.e. an inn-shorn beard.
the instructors of the law teach that no one is allowed to shave off his beard, except on the occasion of a religious festival. Whilst it was even law in this case that one could not "approach the deities" with an unshorn beard, in other instances the beard offered protection against boomerangs. Whoever shore his beard was struck by a boomerang in every fight. [On the other hand], those who fetched bukatu had to leave their beards behind in the hills, and also had to singe off the hair all over their bodies.} _{kajiri katu
steep-sided bank of a creek
when a creek takes a bend, washing out a deep hollow on the outer side so that a [deep] bank is formed, this is called a kajiri katu, because one can find shelter from the wind behind this bank in the same way as behind a katu made of brushwood.} _{katuni ngamana
to sit behind a windbreak

nau kalatura ninkida ngamana warai katuni
he turkey here sat behind a bush
the turkey sat behind this bush, to be sheltered from the wind} _{marda katu
stone hedge [or wall]
e.g. as when a man looks for protection from the wind behind a stony ridge (row of stones).} _{pita katu
tree protection
e.g. when a man looks for shelter from the rain behind a tree.} katuetja katu-yitya one who is keen to stay at home; lazy person Diari windbreak Wkng windbreak Kuj windbreak Ngam windbreak Jaur windbreak Jandr windbreak this word is taken from the legend of Darana, who while once camping at Kilawilpa, erected a katu for his followers ("servants"). kaldri kaldri bitter; salty, brackish _{ngapa kaldri
brackish water} _{kana kaldri
bitter bad-tempered person} _{miminkila kaldri
bitter miminkila fruit} _{mardu kaldri
bitter taste} _{kindala kaldri
vicious dog} _{panto kaldri
salt lake} _{mita kaldri
salt country} _{kudna kaldri
foul, malodorous faeces} _{kipara kaldri
dark-coloured urine} _{kanta kaldri
bitter grass} _{tandra kaldri
unripe fruit} _{pida kaldri
breastbone, sternum} _{mana kaldri
bad language} _{palku kaldri
wicked body
wicked man.} _{widla kaldri
bad woman} _{dankakaldri
edible [type of] fruit} _{ngapa jukari kaldri
salt spring} _{mudla kaldri
ugly furious face} _{kana kaldrikaldri
person who walks stooped} _{kirra kaldri
warped boomerang} _{para njurdu kaldri
curly hair} _{nganka kaldri
scrubby, shaggy beard} _{pilpa kaldri
high forehead
with deep-set eyes.} _{tidna kaldri
crooked legs} _{nguna kaldri
crooked arm} _{wokara kaldri
crooked neck} _{marda kaldri
uneven millstone} _{pita kaldri
crooked, leaning tree} _{dako kaldri
crooked-running sandhill} kaldrietja kaldri-yitya person who is always nagging or finding fault this word originates with the story of Mandramankana. As he petitioned his "god superior" Reuther: "Obergott". to let fruit-bearing bushes grow, he also asked for such as would bear bitter (kaldri) fruit. kaldririna kaldri-Ri-rna to get angry, to become annoyed; to grow crooked to grow crooked of plants and trees. derived from kaldri kalku kalku reed, bulrush J.G. Irrgang states that this kalku was used for the thatching of roofs. Cut into short pieces, it was also mixed with clay for the making of mud-bricks. cf. No. 417. feminine gender. this [reed] grows around the lakes. The longest of these are plucked up and twice drawn across a shell in the hand, at which they become very pliable, being able to be twisted like string. This [in fact] is performed on the upper part of the thigh. String-bags and nets are then plaited from this [thread]. In order to give the string-bags a better appearance by way of gaily-coloured stripes, the twisted threads are rubbed with red, yellow, or brown ochre which has been mixed with fat. _{kalku wikana
to scrape reeds

kalku jerra wikanimai jamaia
scrape the reeds [over there] for the weaving of a fish-net} _{kalku durpana
to twist or twirl reeds

kalku jerra durpanau billi dakala
reeds there twist bag to weave
twist the reeds in order to weave a string-bag

Reuther: "Umhaengetasche". This net-bag was suspended from the shoulder.} _{kalku dakana
to plait [with] reeds

kalku jerra dakanau billi-jurkujurkuja
plait the (twisted) reeds to make a [shoulder] string-bag} _{kalku kuma karana
to tie up a bundle of reeds

kalku jerra kulau kuma karana ja ngaianangu padakana
reeds there pluck bundles to tie up and to us bring
pluck [some] reeds, tie them together into a bundle, and bring them to us} _{kalku wokaribana
to break off reeds

ngato kalku wokaribai wikala
I reeds break off to scrape
I am plucking (tearing out) reeds for myself to scrape [them]} _{kalku buda
scraped and dried reeds, also: sun-tanned reeds

kalku buda jera padakau ngato ninkida durpananto
reeds dried hither carry, I here to twist should like
bring the dried and scraped reeds here to me, I would like to twist them [into string]} _{kalku tjilpi ngundrana
to knot reeds together

kalku tjilpi ngundranimai, nania wokarina warai
reed-loops think of, she broke off (i.e. tore)
knot the reeds together, [for] they are torn

here kalku tjilpi means the two ends that protrude beyond the knot.} _{kalku mudla
bottom end of a reed
where it has been torn from the stalk.} _{kalku woda
stalk or stump of a reed} _{kalku wunpuru
upper end or point of a reed} _{kalku durintji
pith of a reed} _{kalku dupu
bud or seed-pod at the top of a reed} _{kalku dala
peel of a reed [stem]

Listed in this Dictionary (No. 3071) as tala.} _{kalku kapara
root of a reed} _{kalkujieli billi jurkujurku dakana
to plait a [shoulder] string-bag out of reeds} _{kalku nganai milkipotuni dukarala kana jerto ngankala
reeds are there for the purpose of lifting out the fish that lurk in muddy water and of satisfying the people

that is also the reason for the saying:
kalku kana jerto ngankai

Reuther wrote "nganai", but obviously it should read ngankai

reeds satisfy the people, because folks manufacture nets out of these and catch fish with them
Anybody, man or woman, whose muramura acknowledges the value of the reed, stands in a pintara relationship, that is as much as to say, in a blood relationship, to the reed. He [or she] says:
kalku pintara ngakani
the reed stands in a most cordial and intimate relationship to me
These people are then called kalkumarduka
reed-worshippers

Reuther: "Binsenverehrer".
or, more literally: 'reed totemists'.
Reuther: "Binsenaeschlechter".
They are those people who belong to the markara
type of fish
mardu
totem

Reuther: "das Geschlecht"

ngandrieli kalku pintara ngantjanani, ngattanajeli ngandri marduka ngantjananto
mother reed-friendship when loving, children mother reed totem should love
if the mother belongs to the reed totem (the markara), then the children also receive (inherit) this totem
Whilst, of course, children inherit their mura

Reuther: "die Goetter".
from their fathers, they inherit their mardu

Reuther: "das Geschlecht".
from their mothers.

Because of this, reeds are under the special protection of these kalkupintaramarduka
relatives of the reed totem. Such a native will never use dry reeds to make a fire. Should the water turn brackish, so that the fish die, these people will walk around the lake (water) to bury dead fish. They cannot bear to look upon them lying around unburied.
it was the muramura
Pintanganina who first discovered the value of reeds on his journey to Lake Hope, and thus also immediately nominated them to be his pintara. The two muramura
Kalkuwulana 'two reeds', together with their father, Kalukupana, are listed as a constellation. These three once caught [some] fish with a dundru. Compare dundru and the story of Kalukupana.} kalkuetja kalku-yitya one who prefers to manufacture string-bags and nets out of reeds masculine gender. rather than flax. Diari reed Wkng reed Kuj reed Ngam reed Jaur reed Jandr reed kapa kapa loins, waist masculine gender. _{kana ngaiani jinkali kapa ngampina wonti ngururila
people we with string (abl) loins girded to become strong
we once used to gird ourselves with (abl) string, to give strength to our hips, meaning, to be able to run and fight better} _{kapa moku
hip-bone} _{kapamuntja
diseased in the hip} _{kapatida
narrow hips
lean around the hips.} _{kapabuda
protruding hips} _{kapa wilpa
sunken hips} _{kapaketjaketjana
aching hips} _{kapa wirrawirra
lean hips, meagre hips
this is a satirical remark. The outburst of anger in this case must already have risen to a considerable pitch, for the general practice (rule) is only to flatter people to their face.
jidnikai kapa wirrawirra jidni wata pirna
you hips lean (skinny-hips), you not big
I am not afraid of you, skinny-hips; you are not strong at all

kai means 'very personally'. This remark is a grave insult.} _{kapa mandramalina
to press the hips against one another
for two people always to walk side by side.
minandru judla milingeru kapa mandramaliji
why you two always the hips press together?
why do you two always walk side by side?} kapa kurubana to warn the hips to admonish. from this expression one has formed the abbreviation: kaparau look out! be careful! kaparau! tiri naupara jera wokarai warn your loins! angry this [man] hither comes look out! he is coming angrily towards you This expression originated because men took particular aim at the thighs or hips during the throwing of spears [i.e. when fighting]. The intention was not to kill, but to maim or put out of action. kaparanau! hips, come here!, bring your loins hither! we will teach you a [salutary] lesson. This word has now acquired the quite commonplace meaning of come here kaparanau! ngaiani jurana wontjala nganai loins, come here! we you test will you just come here, we will find out who is the stronger [at first] it was impossible to establish the difference between kaparau and wokarau, and for that reason one became guilty of serious blunders. Whilst kaparau (singular) or kaparanau (plural) meaning come, you loins, is to be understood only in a bad sense, for it signifies 'bring hither your loins, I want to pierce them through', wokarau (singular) and wokaranau (plural) are to be understood only in a good sense The former is an unconditional challenge. In Christian usage wokarana has fallen into disuse, and in the course of the Mission's history kaparau has been given a Christian meaning. kapaljerina for the loins to be fluid, to have diarrhoea ngani ngandandariji wapala kanata, ngani kapaljeriji I can not to go, man, I have diarrhoea man, I cannot go with you, I have diarrhoea once when a [certain] muramura got himself into strife with many of the folk [living] in his area, he girded up his loins with string, with [the aid of] his people, in order to be strong. kadni kadni kani type of lizard this is a species of lizard that the Aborigines eat with [great] favour. It is covered with spines, and, in contrast to the kapiri which has a more even-coloured skin, looks very shabby. Both species eat grass and insects. this is the lizard known variously as 'stumpy-tail lizard', 'bluetongue lizard', 'shingleback lizard'. Its scientific name is Tiliqua rugosa. _{kadni-kapi
lizard eggs
the female lays ten to twenty eggs, which it covers with earth and leaves for the sun to hatch.} _{kadni pudla
young lizards} _{kadni tidna
lizard track
the track of this particular lizard is recognisable from the fact that it has smaller toes than the kapiri
goanna.} _{kadni mardu

kadni totem

Reuther: "Geschlecht".

the kadni totem belongs to the Kararu moiety.
Reuther: "Klasse"
The Tirari people also venerate a kadni muramura.} Kadnikaljara place-name masculine gender. name given to the place where the kadni mate. kadniwarlubakana to keep watch from the top of a hill [or rise] Kadniterkani kadni tharka-ni place-name at Kaparamara there are two sandhills in existence which bear that name, for it was here that the kadni muramura, Miriwinina by name, looked around [him] to see in which direction he should strike out on his wanderings. kadniwipa kadni wipa lizard mound masculine gender. under which the kadni holds its winter sleep [i.e. hibernates]. kapiri kapirri type of goanna masculine gender. this goanna Both S. Gason and J.G. Irrgang describe this as a goanna. Reuther merely terms it an "Eidechse". is very similar to the kadni, except that it is smoother and more supple, and has a longer and heavier tail. Whatever has been said of the kadni applies here also. the scientific name of this goanna is Varanus gouldii. kapi kapi egg masculine gender. _{paja kapi
bird's egg} _{tjutju kapi
insects' eggs} _{kapiri kapi
goanna eggs} _{kadni kapi
shingleback lizard eggs} _{kanani kapi
human egg
like an egg (or a stone), so a man's heart (troubled by anger) requires only to be broken for a quarrel [or fight] to begin.
The original sentence, awkward and ambiguous, has here been slightly recast.

kapi puldru ngankalumai pitali
egg broken both make [or cause] with weapons
break the egg with [your] weapons
In other words, let both of you give vent to your anger, and attack each other with your weapons.} _{kalu kapi
testicles} this word originates from the legend of the muramura Papapana, who is described in symbol as a bird that laid eggs. When his ways are re-enacted, eggs are also produced. [However,] these are petrified eggs. Cf the legend.. Diari egg Wkng egg Kuj egg Ngam egg Tir egg Wkb egg Jaur egg Jandr egg kara-kara kaRa either - or this [term] always throws some doubt on a thing, be it an act or a transaction, and can be added to all nouns, adjiectives, pronouns, numerals, or verbs. If it is added to a single word only, then it merely reads kara and is to be translated by probably, possibly, or perhaps, but if it appears in a sentence, then it reads kara...kara. _{wapana kara
probably go} _{ngamana kara
probably stay} _{tikana kara
possibly come back} _{buka kara
perhaps bread} _{ngapa kara
perhaps water} _{ngumu kara
perhaps good} _{ngani kara
perhaps I} _{kulno kara
perhaps one} _{mina? nauja wapala nganai kara, ngamala nganai kara
which? either he will go, or he will stay here} _{nauja ngakangu buka jinkila nganai kara, pani kara?
he to me bread give will either, not or?
will he give me bread or not?} kalkalkana to choose, to select _{poto kalkalkana
to make a selection of things

ngato poto ngumu kalkalkala nganai nunkani marapundru
I things good select will his from many
1 will select [some] good articles for myself from many of his things} _{kana kalkalkana
to choose people

ngaiani kana nurumara kalkalkala nganai, tanaia jinpala warukatia
we people strong with choose will, they to send after emus
we will choose strong men (with strength) to send them out after emus} _{mita kalkalkana
to select [a piece of] country

mita ngumu jerra kalkalkau ngaldra punga wotila
land good there select, we both wurleys to build
select a good spot of country for both of us, devoid of bushes and with a clear view, where we [can] set up our wurleys} _{mauarli kalkalkana
hungrily to choose

ngaianinguta mita bukanto mauarli kalkalkanau jerto ngamala
us land with bread hungry choose satisfied to sit
because of our poor diet (hunger) choose for us [a piece of] country, where we can satisfy ourselves

[implying] here we have to starve, since there is nothing more to eat, therefore go and look around for better country for all of us, where rain has fallen and where we can eat to our heart's content.} _{ngapa kalkalkana
to look for water

kalkalkanau, ninkida ngapa mudai
look for water (country where there are waterholes); here it is all gone} _{mita kalkalkana
to choose a spot

mita jerra kalkalkanau, muntja matja palina warai
spot there choose, sick man almost expired
choose a spot there (for a grave); the sick man has almost breathed his last

as soon as a man has died, preparations for the burial are taken in hand.} _{pita kalkalkana
to select a tree

ninaia pita buda ngato kalkalkana warai mapaterila
him tree bushy I selected, ourselves to gather
I chose this densely-foliaged tree for us to gather in its shade} _{pita kalkalkana
to select a tree

pinta ngumu ngaiani kalkalkananto ngampura dakala

In this Dictionary (No. 2142) Reuther describes the ngampura as very large coolamon, i.e. wooden dish.

tree hollow branchless we want to choose coolamon to make
we ought to select a hollow, branchless tree from which to fashion a [large] coolamon} _{kana mudla kalkalkana
to pick out a person's face
to choose a friend or to go only in the company of fellow-tribesmen.
jirijiribani jaura jatai: wata jidni mudla tulani karipaterinanto
command-word says: not you face (symbol) strange shall follow
the law says: you shall not walk with a stranger
The word 'follow' has its origin in the fact that in the course of their wanderings the Aborigines walk in Indian file, one behind the other.} _{palto kalkalkana
to choose a way

palto kalkalkanau ngapa-tida karakara
way choose water end near
choose the shortest route from one waterhole
Here Reuther translates "Wasser-Ende". However, in this Dictionary No.3295-2) he writes ngapatida as one word and translates it more correctly as "Wasserenge", i.e. a narrow strait of water.
to another} _{muraia mitaia kalkalkana
to choose the country of one's god superior

Reuther's "Obergott" for mura is a strange choice of terms.

to select a site for an important ceremony.
muraia mitaia kalkalkanau, woderi ngaiana jurborinanto ninaia wonkala
god superior's country (place) pick out, where we should come together to him to sing (pray)
choose the spot where we are to come together to pray to him, i.e. where the ceremony is to be performed

This is the task of the kana kapara
elders or superiors, literally 'the root people'.} _{noa kalkalkana
to choose a spouse} _{paru kalkalkana
to sort out fish
e.g. the small from the big ones, and the bad from the good ones.} kalkalkaramalina to choose each other, to favour each other, to appoint each other ngaianilu kalkalkaramalila nganai wapala, worani kana we alone determine amongst ourselves who is to go, regardless of what other people do kalkalkaterina to appoint oneself, to nominate oneself to go, etc. kalkalkanietja person who always picks and chooses; one who is very selective wata kalkalkamai, bakujeli mamamai paru, jidni kalkalkanietja not choose, regardlessly take fish, you chooser take for yourself any fish [at all], don't begin to choose, [for] you are a fussy (selective) person the origin of this word is attributed to Dimpiwalakana, who was without shape at first, but then determined for himself (kalkalkaterina) what shape his body should have, forming all his own limbs and members. kanpara hard, firm feminine gender. i.e. mita kanpara) firm or hard ground mita kanparani wata kanta marapu punkai not much grass grows on hard ground kada karta sound, tone, ring, echo masculine gender. _{pita kada
tree sound
ring [of an axe] when chopping down a tree.
see also sub-entry [12] below.} _{marda kada
clatter of stones
when they come into contact with each other.} _{punga kada
rain sound
when rain trickles on the roof [of a wurley].} _{diltja kada
creaking of bones} _{wima kada
ceremonial sound
beating of time with two boomerangs [during ceremonial singing].} _{mana kada
chattering of teeth} _{tidna kada
sound of footsteps} _{mara kada
clapping of hands} _{mandikilla kada
washing of waves} _{talpa kada
ringing or humming in the ears} _{turu kada
crackling of fire} _{pita kada
wood sound
loud report or cracking sound when wood is snapped off.
see also sub-entry [1] above.} _{ngapa milla kada
murmuring of water

More accurately: 'the rustling of water reeds'} kadangana karta-nga-rna vtr and vi. to make a sound _{kumari kadangana
for blood to sound
to have a haemorrhage.} _{kana kadangana
to hear the clash of weapons

kana kulno matja kadangai
[one] man already hears the clash of weapons
how they fall about his head. This is commonly said of a man who has been struck down: he has heard the clash of weapons.} kadangijiribana karta-nga-iyirpa-rna to make a resounding noise nulia turu kadangijiribanali mitani worana warai he fire-wood crashing to the ground threw he slung the firewood from his head onto the ground, so that it made a crashing sound this word bears reference to the muramura Mandramankana, who was once struck dead. However, in his grave he heard the pecking (kadangana) of crows, and so woke up again. kata kata head lice feminine gender. kara kara flea of an animal. feminine gender. pintjiri body lice feminine gender. Ngurakalana, the muramura, had lots of lice, and [it was he who gave them this name. kajari kaRirri bed of a stream; Milky Way Variously spelt by Reuther, in this Dictionary and elsewhere, as: kajiri and kaiari. masculine gender. _{ngapa kajari
creek-bed, river-bed

ngapa wapai kajariwirdi ja pantuni kajari mudai
water goes creekbed along and into the lake watercourse ends
the water runs along the creek-bed and empties into (ends in) the lake} _{kajari wirdi
long creek-bed, long river-bed} _{kajari wordu
short creek-bed, short river-bed} _{kajari pariwilpa
Milky Way
literally, 'the riverbed in the sky'. The latter is described as the representation of a riverbed.} karpana karpa-rna to patch, to mend, to repair _{jama karpana
to mend a net} _{billi karpana
to repair a string-bag} _{dala karpana

More correctly spelt tala (cf. No. 3071). This also applies to Example[4].

to sew skins together
Scherer's suggested correction here is incorrect. darla is 'skin' while Reuther's "tala" generally represents tharla 'name'.
for a rug.} _{dampangara
officially listed in No. 3084 as tampangara

dala karpana
to sew pelican skins together} _{piriltja karpana
to prepare decorations for a sacred ceremony (dance)
various symbols of the different totemic ancestors ("demi-gods").
Reuther: "Untergoetter".} _{punga karpana
to repair a wurley} _{nari karpana
to wrap up a dead body
in a net.} _{dapa karpana
to tie up a wound, to bandage a wound
to tie string around a wound.} _{kirra karpana
to tie boomerangs together into a bundle} _{piri karpana
to fill up a gap in the ring
during the encirclement of men or animals.} _{pariwilpa karpana
to envelop the sky with dust and clouds} _{mana karpana
to sew up the mouth
to hold one's tongue, to keep silence. Also, to order silence.} _{karpana kurana
to mend and make ready
adverb use.} karpanietja karpa-rna-yitya repairer nauja jama karpanietja morlalu he is certainly a net-maker Pintanganina, the muramura, was the first to weave nets and mend them. From here the word took its origin. kalala kalala reprisal, retaliation; recompense, repayment; substitute, exchange (in barter trading) masculine gender. _{kalala jinkina
to give in exchange

ngato jinkangu pirra jinkina warai, ja jundru ngakangu wata kalala jinkina warai
I you coolamon gave and you to me not substitute gave
I gave you a wooden dish, but you have given me nothing in exchange} _{kalala nandrana
to strike back in retaliation} _{kalala damana
to cut with a stone knife in revenge} _{kalala milkina
not to come back again out of revenge} _{kalala dikidikibana
to vow vengeance

ngato nina kalala dikidikibai nunkanani buruni: nulu ngaperi ngakani nandrana wonti
I him vengeance promise his for a debt: he father mine killed
I promise him revenge for his guilty deed (committed against me), [for] he killed my father} _{kalala winpaterina
to demand a gift in exchange

jakajai! jidni ngakangu nurujeli buruni winpateriji, minandru jidni wata pirra palpa kalkateriji?
good heavens, you to me quickly debt demand, why you not moons several yourself wait?
good heavens, you are demanding an exchange gift from me very quickly. Why don't you wait for a few months?} _{kalala mindrintina
to carry on continuous revenge
for revenge to follow on someone's heels.
ngaiani karari tanangu kalala mindrintila nganai, matja ngaiani kana marapu
we now to them revenge continuously carry on will, already we people many
now we wIll pursue them with relentless revenge, for we are now many in number, that is to say, we will go after them and take revenge on them for what they have done to us, for with our vast numbers we can now defeat them} _{kalala nunkangu mindrintina warai
revenge pursued him relentlessly} _{kalala karkaterina wapana
to go oneself and demand an exchange gift

ngani wapai kalala karkaterila, tana wata jinkiati
1 am going exchange-gift myself to demand, they not otherwise give
1 will go and myself demand the exchange-gift, otherwise they will not give it to me} _{kalala duljaduljamana
to scatter out of revenge
as you treat me, so I shall treat you, measure for measure.
jundru ngopera poto ngakani duljaduljamana wonti, ja ngato karari kalala poto jinkani duljaduljamala nganai
you first things my scattered (during my absence not attention to them gave), yes, I now out of revenge things your scatter [will] (not to them attention give)
you were the first not to pay any attention [or respect] to my things; now 1 am not doing it (paying any attention) to yours either} _{kalala tajina
to eat or chew some substitute

jura pitjiri matja tajina warai, karari ngaiani kalala tajilapa
you chewing-tobacco already have eaten, now we substitute eat
you first chewed [all] the tobacco and gave us none; now we are chewing a substitute and are going to give you none} _{kalala padakijiribana
to take along for mutual exchange

jura ngaianingu paru jinkina paraia ja ngaiani kalala warukati karari padakijiribai
you us fish gave and we substitute emu-meat today bring for you
you have given us fish, so today we are bringing you emu-meat in exchange} _{kalala pirkina
to take turns at dancing
during a ceremonial performance.
ngaiani matja mudana warai wima, karari jura kalala pirkianau!
we already have ceased "song", now you in turn perform
we have concluded our [ceremonial] song; now put on your act by way of a change} _{kalala karina dikana

Strictly speaking, this word should read tikana, respectively tikala. cf No. 3337, "tikana" 'return', cf. No. 164 "dikana" 'to tell, to relate'.

to come and go in turn, to bring back

jura kalkani marukutu manina dikana warai, karari ngaiani karina dikala nganai
you recently ochre to take returned, today we come and go will
recently you went to fetch ochre; today we now will go to fetch it} _{kalala kupa manina
to take girls in marriage by way of exchange

tanali ninkida kupa ngaianani manina paraia; mina jura ngundrai? ngaiani bakana tanangundru kalala kupa maninanto
they here children (girls) ours have taken; what you think? we too from them children ought to take
what do you think? they have married some of our girls; so let us take some of theirs in exchange} _{kalala noa patana
to take for a wife in exchange

mai pinarujai! ngato ngundrai kalala noa manila, nuluwa ngopera wonina warai noa patala
now, old man! I think exchange spouse to take, he first began wife to grab
now, old man, I am thinking of taking his sister for a wife by way of exchange, for he first took my sister to be his wife} _{kalala kurini terkana
to steal in retaliation

nulia ngopera ngakani poto kurieli manina warai, ngani karari kalala potuni nunkanani kuri terkala ngamai

In this Dictionary (No. 1158,9) Reuther writes kuriterkana meaning to steal as one word.

he first my things stealthily took, I now in turn things his stealthily take will
he first [came and] stole my things, now I will pay him back and take some of his.} _{kalala pinta tjautjau ngankana
to upset an agreement out of revenge
to give a girl in marriage to another man than the one to whom she had been promised.
tanali pinta ngakani tjautjau ngankana warai, ngato kalala pinta nunkani tjautjau ngankala nganai
they agreement mine wrong made, I out of revenge agreement his wrong make will
they prevented me from getting the girl promised to me; now [in turn] 1 will prevent him from getting his [girl]} _{kalala ngapu dikana

See paragraph (13) for a note on dikana.

to return silently in retaliation

nauja ngaianangu ngapu dikana warai, karari ngaiani tanangu wapala nganai kalala ngapu dikala
he to us dumb returned, today we to them go will in reprisal dumb to return
he returned to his own country without saying a word [of farewell]; today we will go to them, and, in retaliation, leave them also without saying a word

this [line of conduct] was not appreciated, because one did not know whether the other had left in [a spirit of] anger or not.} _{kalala patana
not to let go out of retaliation
because they would not let me go.} _{kalala manina
to receive payment

nulia karari kalala manina warai nunkani tjikatjikandru

Reuther: "Schlechtigkeit".

he today payment received his wickedness concerning
today he received the [just] reward for his wickedness} _{kalala jatana
to speak in return, to contradict, to answer back

ngato windri kalala jatana warai jaura madlentji
I merely answered [him] back with vile language, (because he had said such vile things to me)} _{kalala mukaturarana
to take turns in sleeping

ngato muntja najinajibana warai tinka kulnuni, karari ngani kalala turarala nganai
I patient guarded night during one, today I in turn sleep will
I looked after the patient last night; today I will take my turn to sleep
while you watch [him].} _{kalala ngapa tapana
to take turns in drinking water} _{kalala ngopera jiritjina
to take turns in getting up first} _{kalala bukani wirarina
to take turns in searching for food} _{kalala junkarina
to take turns in getting angry
e.g. he today, she tomorrow.} _{kalala toda ngamana
to take it in turns for the midday siesta} _{kalala karkarkaramalina
to seduce each other in turn} _{kalala godana karitjina
to close in from all sides and take retaliatory action
against a man for what he has done, to encircle him, so that he cannot get out or run away.} _{kalala terkana
to take the place of

woldrawirdi kilpa nganana warai, karari woldra kalala terkai
yesterday cold was, today warm [in] place stands
yesterday it was cold; today hot weather has taken its place} _{kalala jurakokaterina
for one to boast in the presence of another

pudla kalala jurakokateriji nurujieli wapanandru
each boasts against the other as to who can run the faster.
both want to be the better runner.} _{kalala nari nandrana
to kill in revenge

ngaiani karari nina kalala
In error Reuther wrote "kala" instead of kalala.
nandrala nganai, nari kalala terkalkala
we now him (at a remote distance) in revenge kill will, the dead as substitute to raise up
we will now kill him out of revenge, because he killed N.N., and [thus we will again] raise up the murdered victim
that is to say, we will rectify (balance up) the injustice perpetrated against the murdered man.} _{kalala
In error Reuther wrote "kala" instead of kalala.
wolja nania kilpa ngakai, kalala naniwa ngakai kalinguru
in turn soon she (wind) cold blows, in turn she blows hot
by way of variation the wind at first blows cold, then it blows hot
or: once it is cold, then it is hot.} _{kalala ngilpi
Much more commonly spelt "ngilbi" by Reuther.
ngantjana
as an opponent to act in retaliation

nulia noa ngakani piranguru ngantjana wonti, karari ngato noa nunkani piranguru ngantjala nganai, ja materi ngilpi patala nganai kalala
he wife my concubine loved (had), now I wife his concubine love will and man opponent grasp will in retaliation
he first took my wife as his concubine, which I did not like); now in reprisal I will take his wife to be my concubine, so that 1 will have him as my opponent} _{kalala wiringana
to bypass in retaliation
to bypass a camp without calling in on [its inhabitants], just as the others have done.} _{kalala
Reuther inadvertently wrote "kala" for kalala.
jutju jinpana
to send a deputation to convey condolences
If, for example, a man has died in some distant camp, a [messenger] is sent with a string jutju

Spelt "yootchoo" by Gason, and described by him as "a string put round the neck of a person leaving to barter with neighbouring tribes".
tied around his neck as an indication that the man's demise is a matter of intimate concern. At the same time the attempt is made thereby to clear oneself of any suspicion that the death of the deceased may have been caused by someone at this end.} _{kalala wondiri ngankana
to close a boundary in retaliation

tanali ngaianangu ninkida wondiri ngankana warai pitjirali, ja ngaiani karari kalala wondiri ngankala nganai marukotujeli
they to us here boundary made with chewing-tobacco, and we now in retaliation boundary make [will] with ochre
they have blocked the boundary and not allowed any chewing-tobacco to come across, so we are blocking the boundary in retaliation and not letting any ochre [pass over] that way} _{kalala ngatjiterina
to demand a barter-trade debt

jura Diari kupa Kunarani manina wonti, ngaiani karari poto kalala ngatjiteriji, ngaiani manakatakatangai
you Diari people "children" from the Cooper took, we now goods as payment for ourselves demand, we teeth are chattering
you Diari men have taken our daughters from the Cooper to be your wives; now we are demanding goods in exchange, and are coveting these with earnest desire} _{kalala najina dikana

This word should read tikana. See note on paragraph [13] above.

to take turns in looking after

Reuther writes "umsehen", when he probably meant nachsehen.

kalkani ngani wapana warai ninaia muntja naka najila, karari jidni kalala wapala wapaia najina dikana

This word should read tikana. See note on paragraph [13] above.

recently I went him sick man there to see, today you in turn are going to see to return
recently I visited the patient there, today by way of a change you are going to see him, and are coming back (so that we may know how things are with him)} _{kalala buruburulkana
to follow secretly out of revenge

nulu ninkida madlentji ngankana warai, ngaiani nina pitalu pitalu buruburulkala nganai, nina nandrala
he here evil did, we him to tree to tree secretly follow will him to kill
he committed evil things here, therefore we will follow him by leaping from tree to tree, in order to kill him} _{kalala ngungawakana
to hesitate in handing over gifts of exchange

minandru tanali ngaianana milingeru ngujawakai kalala jinkila?
why they us always hesitate exchange gifts to give
why do they always hesitate to pay us the exchange gifts they owe?} Diari exchange Wkng exchange Kuj exchange Ngam exchange Wkb exchange Jaur exchange Jandr exchange this word bears reference to the muramura Mandramankana, who was once put to death; but when he woke up [again] he beat his killers to death in retaliation (kalala). karladiri type of frog feminine gender. [Derived from] karla hind part and diri stumpy, hence 'stumpy hindquarters'. the karladiri squats inside the earth for years, emerging [only] after a good rain, in order to croak and then just as quickly to return to its eternal sleep. The Aborigines eat it. During a dry spell a man can save his life from thirst through one of these [frogs], for they always have a belly full of water. They have also been placed in rank among the Kararu mardu. Anyone who belongs to this mardu may not eat this creature. If anyone were to try it, it would be said of him that he 'eats himself' (tajiterina) and he would be described as 'a dog' (kindala). kaluka kalhuka young woman See kaluka in this Dictionary, No. 540. a woman who has outgrown her girlhood, but not exceeded her child-bearing years, although she has not yet had a child. kamaneli kamanali friend masculine gender. [Originally, [this word] bore reference only to one's blood relationship and tribal territory, but in course of time it acquired an extension of meanings, especially in the Christian sense.]. _{mita kamaneli
friendly country, fatherland, [native territory]
namely, that [piece of]country which one's tribal ancestors and progenitors already had in their possession.
ngaiani mita kamanelini ngamai ja wata mita tulani
we land in friendly sit and not land in strange
we dwell in our native territory, and not in a country of strangers
It is noteworthy that even the desert-dweller clings impulsively to the sod where he was born.
Reuther: "Geburtsscholle".
For example, the Kujani people to this very day bewail the dead whenever they attend to their burial, because they are compelled to rest in foreign soil. A long time ago, in the wake of a great drought, they withdrew to the ranges (Mt. Flinders). However, during that time their territory along the Cooper's Creek was [invaded and] occupied by the Diari people. Even the old folks [of today] feel impelled, every once in a while, to revisit their tribal country and their place of birth.} _{panto kamaneli
friendly lake
a lake within one's tribal country.,
nania panto kamaneli ngakani, nankangu ngani kupa wirarina wonti
she lake friendly my, to her I child ran about
it is the lake of my native country, for as a child I ran about on its banks} _{kana kamaneli
blood relative, fellow-tribesman, tribal relative

ngani kana kamanelini ngamai
I camp (sit) among my blood relatives, respectively, my fellow-tribespeople

a 'native' man loves his blood relatives and tribal fellows with rather tender sensitivity.} _{poto kamaneli
friendly possessions
home-made goods, articles that have been manufactured in one's own tribal territory.
ngaiani poto kamaneli ngamalkai, wata ngaiani kana nguruja poto ngamalkai

In error Reuther wrote "ngamai", translating it with "sitzen" 'to sit'. However, he should have written ngamalkai and have translated it with besitzen 'to possess'.

we things friendly possess, not we people of other things have
we have our own self-manufactured goods; we do not have the bartered goods of other people
When a tribe could make this claim of itself, it was regarded as occupying well-favoured territory. In most cases, however, it still depended [in some measure] on trade with neighbouring tribes.} _{mura kamaneli
one's own totemic ceremony

Reuther: "der eigene Gott".

or, in a wider sense, one of those ceremonies performed by one's own tribal fellows.
ngaiani windri mura kamaneli wonkai ja wata mura tula
we only ceremonies friendly sing and not ceremonies strange
we per- form only our own ceremonies and not those that are strange to us

Reuther's sentence reads: "Wir nur Freundesgoetter singen und nicht Goetter fremde, das heisst wir verehren blos unsere eigenen Goetter und nicht fremde".} _{palto kamaneli
friendly way, familiar track, main track

palto kamanelini karina wapau! wata jerra ja wata worku
way on friendly to follow go! not thither and not roundabout
follow the main track, and do not deviate from it; [go] neither that way nor roundabout

jirijiribani-jaura: palto kamaneli jura wirarinanto ja wata widlankari
words of the law: way friendly you shall go (where members of your own sex go) and not within sight of the women (where women meet you face to face)
you shall go the way of the menfolk, and not the way where women [can] meet you.

the same rule applied, conversely, to the women. This law was rigidly enforced.} _{tepi kamaneli
friendly life, one's own life

Reuther: "Freundes-Leben".

kapau! tepi kamaneli ngundrau, jidni paliati
look out! life friendly consider, you otherwise [will] die
look out (that no weapon strikes you); consider your own life, lest you die} _{neji kamaneli
friendly brother

From paragraph 8 to 21 inclusive Reuther prefixed each meaning with the odd term, "Freundschafts". To attempt to translate this into English would sound ludicrous. I have therefore substituted it with the adjective, 'friendly'.

one's own elder brother, [born] of the same father and mother.} _{ngura kamaneli
friendly camp-site
the camp where father and mother live and wherein I was born.} _{billi kamaneli
friendly string-bag
shoulder bag that I myself wove, and which is my very own.} _{marda kamaneli
friendly millstone
millstone that I fetched for myself, or that I inherited from my father.} _{ngaperi ja ngandri kamaneli
friendly father and mother
one's actual father and mother.} _{wondiri kamaneli
friendly boundary
one's own tribal boundary, wherein one's friends [and relatives] dwell.} _{kajiri kamaneli
friendly watercourse
[particular] creek that runs inside my [own] tribal boundary.} _{buka kamaneli
friendly food
any kind of seed or vegetable plant that grows within my own tribal territory.} _{nganti kamaneli
friendly animals
animals that inhabit one's own tribal country.} _{mankara kamaneli
friendly girls
girls who belong to one's own tribe.} _{nari kamaneli
friendly deceased man
dead man from one's own relationship.} _{widla kamaneli
friendly wife
one's own wife, in contrast to a piranguru
mistress or concubine.} _{jama kamaneli
friendly net
net that I myself have made and which is therefore my own.} _{dako kamaneli
friendly sandhill
sandhill that lies within one's own tribal territory.} _{kamaneli wora
friends, blood relatives
this [term] is applied also to one's fellow-tribesmen (tribal relatives).} _{tali kamaneli
one's own language, mother tongue} _{kamanelildra-kamanelildra
each one with his own family, each man and his family} Diari friend Wkng friend Kuj friend Ngam friend Jaur friend Jandr friend the muramura Ngattanimarumaru called his children 'friends' (kamaneli) or 'blood relatives'. katana to freeze _{watarali katana
to freeze as a result of a cold wind

ngani watarali katai, turu jerra maniau ngaldra tarala
I as a result of the wind am freezing, firewood yonder fetch we both to kindle
fetch [some] firewood from over there for us tokindle; I'm freezing} _{mana katana
for one's teeth to chatter

ngani ngapa tapana warai, ja ngani mana katai
I water have drunk and I mouth am freezing
I have drunk (cold) water, and now my teeth are chattering} _{tidna katana
for one's feet to feel frozen

ngani burujeli tidna katai, ngaiani ninkida turu tarai tidna ngurkumala
I from frost feet freeze, we here fire kindle feet to warm
my feet are frozen from (walking through) the frost; we are kindling a fire here to warm ourselves i.e. our feet} _{woltja katana
for one's buttocks (backside) to feel frozen

ngani woltja katana warai tinkani kilpali, ngato karari turu pirna waltalapa
I buttocks froze during the night from the cold, I now firewood lots hither carry, = abbreviation of wapaia, indicating present tense)
last night I was frozen stiff from the cold; I will now fetch a whole lot of firewood (so that we don't freeze again tonight)} _{mara katana
for one's hands to be stiff from the cold} _{mudla katana
for one's face to be frozen

ngani mudla katai watarankari wapana, ngaiani wolja katuni ngamananto
1 face am freezing against wind to go, we soon behind windbreak want to sit
my face is frozen from walking against the wind, so I am glad that we shall soon be sitting behind a windbreak} _{palku katana
for one's body to be frozen, to shiver with cold

It is strange that Reuther should have translated this Diari term with "fiebern", meaning 'to run a temperature, or have a fever'. His mind must temporarily have played a trick on him, confusing cold with heat. I have therefore translated the Diari term with 'shiver'.

ngani matja palku ngakani pratjana katai, ngato muntja manila nganai
I already body mine totally am freezing, I illness contract will
I am frozen in every member of my body; 1 will probably contract illness} _{pariwilpa katana
for the sky to be freezing
for the air, atmosphere to be cold.
pariwilpa katanani, ngaiana katana tinkani parai kilpali
the sky when freezing we to shiver in the night lying down from cold
when the air is freezing, we lie down at night shivering with cold} _{mita katana
for the ground to be frozen

mita katai nauta, ngaiani morla wapai turuntaia
earth freezes he here, we more are going for firewood
if the ground here gets cold, we will go further that way where there is lots of firewood

i.e. to retreat from the plain, which the Aborigine prefers because of its [better] vision, and withdraw into the bush.} _{ngara katana
for the heart to freeze, to grow numb, to congeal

jakajai! ngani ngarrai ja kilpali katai, ngara ngani tutungai
alas, I shiver and from cold freeze, heart I heaves (or pants)
I am shivering and freezing with cold; my heart is only just throbbing} _{tana mankara worali
the Seven Sisters

tanali kilpa nangai, ngaiani bakalali katananto
they maidens they cold pour out (over the earth) we from frost shall freeze
the Seven Sisters bring on cold weather everywhere, (they are visible in the sky during winter), so that we have to freeze on account of the severe cold.} katibana kathipa-rna to cool down; to draw off heat _{jaurali katibana
to cool down with words, to pacify with words

nulukata jaurali ngaianina katibajildra
these words have cooled us down
his friendly exhortation has drawn the heat off our anger} _{kunkijeli katibana
for a witchdoctor to cool [something] down

kunkijeli ngana palku katibana warai
witchdoctor me body cooled down
the witchdoctor has cooled down my body, in other words, he has drawn the heat out of my fever} _{talarali katibana
for rain to cool down

nandruja talarali ngaianina katibana warai
she rain us cooled down
the rain has cooled us down
so that we don't need to perspire so much any more.} _{pungalali katibana
for shade to cool down

pungalali ngana woldrapirnani katibana warai
shade me from intense heat has cooled down
the shade (of a tree or a cloud) has cooled me from the excessive heat} _{kangujeli katibana
for perspiration to make cool

pirna ngani kangu ngakana warai, ngato kutu bakunani; matja mudana, kangujeli ngana katibana warai
very I perspiration ran, I hole while digging; already finished, perspiration me cooled
I was heavily perspiring as I dug a hole, but when I was finished the perspiration cooled me down
I almost froze.} _{punga katibana
for a wurley to cool down

punga kokujeli jidna katibala nganai, jidni nunkangu ngamanani
house cave (interior of the wurley) you cool down will, you to him while sitting
if you seat yourself in the centre of the hut, the shade and the draught will cool you down} _{mitali katibana
for country to cool down

nulupara mitali ngana katibai
this country cools me down

that is to say, the people who live here appease my anger, since they are peace-loving.} _{ngapali ngana kumari katibai
water me blood cools down
water cools down my blood} _{ditji katibana
to cool down the sun

talara palkujieli ditji katibanani ngaiani wapala nganai
rain clouds the sun when cooling down,we go will
when rain clouds cover [and thus cool down] the sun, we will set out

a native man does not like to travel in [the heat of] the sun, because it burns his feet.} _{nganti katibana
to cool off meat

nganti jerra dukaramai turundru ninaia katibala
meat there take out from the fire him to cool off
take that meat over there out of the fire to cool it off} _{buka katibana
to cool off bread} katibanietja cooler; peacemaker; shade can be used in reference to the wind. watara nania katibanietja the wind is a cooling thing this word is derived from the legend of the Seven Sisters. When the Mankara Wora had no firewood at Nunkuburunani, they were severely frozen (katana) by the cold. Cf. the legend. Diari to freeze Wkng to freeze Kuj to freeze Ngam to freeze Wkb to freeze Jaur to freeze Jandr to freeze kanja kanya coals; fireplace feminine gender. by this term is meant any place where a fire has been kindled at some time or another in order to bake or cook something, or where coals are lying about and the ground is blackened. According to whatever is cooked there from time to time, any fireplace is given a corresponding name. _{nganti-kanja
fireplace [for grilling] meat
place where at one time meat has been cooked.} _{buka kanja
fireplace [for baking] bread} _{kapi kanja
fireplace [for cooking] eggs} _{paru kanja
fireplace [for grilling] fish} _{paja kanja
fireplace [for roasting] birds} _{pitjiri kanja
fireplace where the chewing-tobacco plant has been cured

Reuther: "seine Apposition erhalten".} _{woma kanja
fireplace where snakes have been roasted} _{paua kanja
fireplace where seed has been roasted

Reuther: "gebrueht worden". It is hard to find a suitable English equivalent for this term.

Some varieties of seed are first roasted.} _{winkara kanja
fireplace where winkara roots have been roasted

Reuther: "gebrueht worden". It is hard to find a suitable English equivalent for this term.} _{kadni kanja
fireplace where lizards have been roasted} Additional fireplaces for [the roasting of] roots are the following. _{manjura kanja
fireplace where manjura have been roasted} _{mutja kanja
fireplace where mutja have been roasted} _{kalumba kanja
fireplace where kalumba have been roasted} _{kuntjiri kanja
fireplace where kuntjiri have been roasted} _{wirra kanja
fireplace where wirra have been roasted} _{makuwoda [kanja]
fireplace where makuwoda have been roasted} Fireplaces for cooking meat are the following. _{kindala kanja
fireplace for roasting dog meat} _{tjukuru kanja
fireplace for roasting kangaroo meat} _{kantu kanja
fireplace for roasting wallaby meat} _{woldra kanja
intense heat

woldrakanja nania terkana warai, nandruja nania nandrana warai
heat great she stood, she her struck (killed)
the heat was [so] intense that it (the heat) struck her (the woman) dead, that is to say, she died of a heat-stroke} _{wiljaru kanja
fireplace where licentious young men are punished} this word originates from the legend of Jelkabalubaluna, whose two wives once made a fire and baked bread in the ashes. It was thus a buka kanja. katukatu diligent, busy, industrious, healthy _{muntja katukatu
recovered patient

nauja muntja matja katukatu
he patient already better
the patient is on the road to recovery} _{katukatu wapana
to go away healthy
adverb use.

nauja katukatu wapana warai ja muntja nauja dikai
he healthy went away and sick he returned
he went away a healthy man and came back sick} _{kana katukatu
energetic man

nauja kana katukatu, nulia milingeru ngankai ja kanani marangokai
he man energetic, he always works and people helps
he is an energetic man; he is always working and lending people a helping hand} _{katukatu ngamana
busily to sit

katukatu ngamamai kanani marangokala
busy sit people to help
be diligent in helping people (or: be diligent in your work and don't run about)} _{katukatu mindrina
to run in front, to outrun

pinarali kurukurubana wonti: mindrialu milki marapuni judla puriati
old men advised: run both eyes before many both otherwise fall
the old men used to admonish us: both compete (run the race) in full view of everybody, but don't stumble} _{katukatu pirkina
keenly to perform
"dance".} _{katukatu jiritjina
to get up early} _{kana katukatu jinpana
to send a healthy man} _{tali katukatu
glib or eloquent tongue

tali katukatu wulu pudlaia tjakakijiribamalinanto
tongues eloquent two both each other should oppose
two equally eloquent speakers (tongues) ought to be made to confront each other

this took place, when it was a matter of having a verbal battle. Each of the hostile parties put forward its best speaker.} _{nguna katukatu

In the case of paragraphs 10 to 14 inclusive, Reuther inadvertently spelt the word each time as kutukutu.

skilled arm
in throwing.
ngani nguna waltowalto, mai! Jundru nguna katukatu, ninaia nganti dijamai!
I arm weak, now, you arm skilled, him animal aim at!
I am unskilled (unsteady) in throwing; but [now], you have a skilled (steady) arm; you spear the animal!} _{diltja katukatu
keen muscles, light feet, fast runner, skilled runner} _{mangatandra katukatu
experienced head
i.e. one who can carry heavy loads on his head.
Everything is carried on top of the head, except that women carry their children and [other] impedimenta on their hips.} _{katukatu tirimalina
to stand one's ground in a fight

mai terijai! katukatu terkanau tirimalinani!

tanali jurana kalalu ngankaiati
now, you young men, firmly stand when fighting, they you otherwise overwhelm
young men, stand your ground in a fight (don't retreat), otherwise you will be defeated} _{billi katukatu
strong string bag, durable string bag} katukaturina to grow strong, to grow [more] skilled _{tidna katukaturina
for one's feet to grow strong

tidna wolja katukaturinani, ngani wolja jinkangu wapantila nganai
feet soon when growing strong, I soon to you run after will
when I have grown strong in my feet, I will be able to run as fast as you} _{jaurali katukaturina
to grow stronger in [the use of] words
i.e. to become more skilled in the art of speaking} _{katukaturina tajina
to eat more

katukaturina tajiau! jidni morla walturiati
eat more, otherwise you will soon get weak} _{wolja katukaturina terkan tarau! ngaldra wirarinanto
get up soon, so that we can go walkabout together
speaking to a sick man} katukatula katukatu-lha busy worker, skilful person, strong person this word is derived from the story of Ngurakalana, a muramura. who in one day travelled from Majarumitimiti to Jerkina (in the vicinity of Paratjanla) and back. Thus, he was tidna katukatu, that is, a fast runner. kalikalibana to reject, to refuse, not to accept [something] _{poto kalikalibana
to refuse a gift

ngato poto jinkani kalikalibai, ngato poto pirna ngamalkai
I things yours refuse, I things big have
I shall not accept [any of] your gifts ("things"); I have plenty of things of my own

this is said [merely] in friendship; for if a man did not accept gifts that were offered to him it was looked upon as [an expression of] disdain or contempt. It must not be overlooked that, in the case of freely volunteered gifts, there was often a hidden motive. It usually implied kalala
repayment, fair exchange.} _{widla kalikalibana
to reject women
as messengers.
tanali ngaianini widla kalikalibana warai, tanali wata ngaianini jaura ngantjai ngarala
they our wives turned back, they not our words like to hear
they sent our womenfolk back, for they do not want to accept our [peace] offer
If men of one tribe were conscious of their powerlessness over another tribe, that is to say, if the other tribe was too strong for them and they themselves did not dare to bring overtures of peace, they would send their womenfolk to communicate their offer. In one way, this was a tremendous humiliation, for thereby a suspicious and jealour husband abandoned the honour of his wife, in respect of which he would execute murder and killing at other times. [Considered] from another angle, this also betrayed his cowardice. No woman was allowed to be ill-treated with the fist (except by her husband). Nor am I

aware that a woman was ever abused on the part of other tribes, except on the grounds of adultery.) If the women messengers were accepted, then acts of immorality were performed on them in a disgraceful manner. If the latter did not take place, then this was an indication that peace was not acceptable. According to the above sentence, however, the latter is the case and this was the signal that a war of invasion would follow. Other tribes were then called in for support [against the aggressor], but at the risk of one's own independence.} _{jaura kalikalibana
to reject somebody's words

ngato jinkani jaura kalikalibai, jundru jaura madlentji marapu ngakangu jatana warai
I your words do not accept (do not believe), you words bad many to me told
I no longer believe your words, for you have said so many unpleasant things to me} _{punga kalikalibana
to regard [a wurley] as not good and beautiful

nulia ngana punga kalikalibana warai, windri nau wata milkila punga wotila
he me wurley did not consider nice, only he not knowledgeable wurley to build
he considers my wurley not well built, simply because he does not understand how to build one himself} _{mita kalikalibana
to hold a country in poor estimation
because it has few lakes, few creeks or not much game.
minandru jura mita muja ngamalkai, ngaianini mita kanta mara
why you country arid have, our country grasses with
why then do you have such an arid stretch of country? our country always has edible plans ("grass")
[A certain measure of] contempt is implied: 'your country does not bear much; we always have plant food'.} _{buka kalikalibana
to despise bread

jinkinau buka juranina nunkangu nulia buka ngakani kalikalibai
give food yours to him, he food mine dispises (says the wife)
give him your food, mine is not good enough for him} _{nganti kalikalibana
not to appreciate meat} _{kupani kalikalibana
to find children not nice

kupa jinkani nulia kalikalibana warai, mina kana nauja?
children yours he not nice found, what per he?
he found your children unpleasant; what sort of fellow is he?
or who does he pretend to be?

it is a grave insult to express the view that other people's children are not nice. It is usual to flatter parents for having lovely children.} _{kirra kalikalibana
to have a poor opinion of a boomerang

minandru jundru ngana kirra kalikalibai?
why you me boomerang think no good
why do you think my boomerang is no good?} _{tiri kalikalibana
to hold in disrespect or contempt; to have a bad opinion of

nulia neji jinkani tiri kalikalibai, nulia wata kana kulno nandrana warai
he elder brother yours angrily despises, he not a man has killed
he has a poor opinion of your elder brother, because to date he has not killed a [single] man} _{mangawaru kalikalibana
to despise a widow

mangawaru nania madlentji, wata nandruja buka jinkiji
widow she good-for-nothing, not she food gives
this widow is not much good, for she hands out nothing to eat} it is customary for a widow to evidence her gratitude from time to time to those men who have buried her husband, by giving them something to eat. _{mankara kalikalibana
to reject a young maiden
not to accept her for a wife.
kaku jinkani ngamalkamai, ngato nanaia wata ngantjai
sister yours keep, I her not like
(speaking to her brother): keep your sister, I don't want her for a wife

this is a big insult and disgrace to her elder brother.} _{nari kalikalibana
to show no respect for the dead

nari jinkani wata ngundramai! karari nauja moku
deceased yours not think of! now he bones
don't continually think about your deceased one; he is now in a state of decay

Answer:
minandru jundru nari ngakani kalikalibai?
why you deceased mine poorly regard?
why do you show no respect for my deceased [relative]?} _{jama kalikalibana
to despise a fishing-net

jama jinkani madlentji, nulia wata paru marapu patai
fishing-net yours worthless, he not fish many catches
your fishing-net is worthless, for few fish get caught in it} _{ngapa kalikalibana
to dislike water
because it is a little brackish.
nania ngapa jurani kaldri, ngani tikai ngapa ngumuia
she water yours brackish, I am returning water for good
this water of yours is brackish; I am going back for fresh water} _{palto kalikalibana
to dislike or disapprove of a (crooked) track

nauja palto jurani kundikundi, ngani tikai talku
he road yours crooked, I am returning straight
your footpath is crooked; I am going back in a bee-line

that is to say, I shall not be going via your winding track.} _{marda kalikalibana
to regard a millstone as no good

nauja marda jinkani madlentji, nulia wata paua marapu dakai
he millstone yours no good, he not seed much grinds
your millstone is no good (it is worthless); one cannot accomplish much with it
it is too smooth.} kalikalina to cling to, to hang on to; to be attached to, to be attracted to; to be fond of, to be devoted to; to side with _{wolkareli kalikalina

Here Reuther translates wolkareli with 'love'. However, it means 'wistful longing'. (See No3. 835).

lovingly [and longingly] to cling to

minandru jura ngakangu milingeru kalikaliai?
why you to me always hang on to
why do you always stick by me?

Answer:
ngaiani wolkareli jinkangu kalikaliji
we out of love to you hang on to
we stick by you out of love for you} _{nejini kalikalina
to be devoted to an elder brother
Since an elder brother exercises legal guardianship over all his brothers and sisters, it stands to reason that they all do as he wishes, and thus show their devotion to him.} _{kapakaparani kalikalina
to stick to the headman

ngaiani kapakaparani kalikalila wapaia pitjirani wapanani
we the headman stick to for chewing-tobacco when going
when it's a matter of going for chewing-tobacco, we stick to the headman} _{madlentjani kalikalina
to adhere to evil} _{ngandrini kalikalina
to be attached to one's mother

kupa milingeru ngandrini kalikaliji
child always to mother is attached
a child is always attached to its mother} _{nauja talara-palku karari kana palkuni kalikaliji, ngaiani ninaia worita najina warai
he rain clouds today human body adheres to, we him from afar have seen
the rain cloud,which we have seen rising (above the distant horizon), is coming nearer and nearer} this word is taken from the legend of Pirnaworankana, who once, while he was on a quest with his people for grey paint, ran a splinter into his foot. He now wanted to send his people on ahead on their own; however, they did not want to leave him, but stayed by (kalikalina) his side. karpakarpa karpakarpa crippled; uneven; heavy _{tali karpakarpa
heavy tongue
tongue which stutters.
nulia tali karpakarpa dankana warai
he (boy) tongue heavy was born
the lad was born with an impediment in his speech} _{mara karpakarpa
deformed hand} _{tidna karpakarpa
deformed foot} _{milki karpakarpa
uneven, abnormal eye} _{mudla karpakarpa
unshapely nose} _{nari karpakarpa
dissimilar dead people
when their graves are not orientated in the same direction. All dead people had to be buried facing the south, and were not allowed to be interred facing any other direction.} _{karpakarpa ngankamalina
to negotiate on disagreeable terms, not to be able to come to an agreement
adverb use.} _{mita karpakarpa ngankana
to disagree on territorial arrangements
adverb use.
not to be able to come to terms about a certain locality.} _{kajiri karpakarpa
river that divides into various channels
so that it is no longer possible to distinguish the main channel, e.g. a river-delta.} _{dako karpakarpa
uneven sandhills
large and small ones.} _{panto karpakarpa
scattered lakes
that are scattered in various places within one's tribal territory.} _{minka karpakarpa
scattered caves
that fan out in various directions from the main cave.} _{palto karpakarpa
divided track
that fans out and leads off in different directions.
palto nauja karpakarpa, palto ngapanto woderi?
track he divides, track with water where?
here the track divides in various directions; which now is the track [that will lead us] to water?
That is, where we will find water?.} _{billi karpakarpa
string-bag with an unevenly-woven mesh

minandru jundru billi karpakarpa dakana warai? jundru tinkani dakana warai?
why you string-bag uneven mesh wove? you during the night wove?
why did you weave an uneven mesh in your string-bag? did you work at night when you couldn't see} _{mita wilpa karpakarpa
country that has lots of holes
country in which one can easily lose his way.
nauja mita wilpa karpakarpa poto marapu ninkida kana tintateriji
he land holes confusing,
Reuther: "kreuz und quer". Compare paragraph 12.
often [here] many people get lost
this country is so difficult to recognise, that many people have already lost their way in it} _{malka karpakarpa
various symbols

nauja malka karpakarpa kuraterina warai
he markings various applied to himself
he has painted himself with variously-coloured markings} _{tjilpi karpakarpa
forked branches or boughs in all directions

nania pita wodandru tjilpi karpakarpa
she tree from the trunk boughs in all directions
from its trunk the tree has branches spreading out in all directions, or: the branches on the tree have grown around the trunk in all directions} _{kapara karpakarpa
intertwined roots

nania pita kapara karpakarpa ngamalkai, nania ngurunguru terkai
she tree roots entangled has, she strong stands
the tree has a mass of tangled roots; it stands so firmly, that the wind cannot blow it over (or uproot it)} _{poto kapara karpakarpa
thing important complicated
a complicated article of importance, i.e. for an important article of trade to be not in proper order. This [refers to] a trading article, introduced from far away, which has passed through various hands, and of which it is not known whether it is meant to be exchanged for one thing or another.
nauja kana poto kapara karpakarpa, wata jura nunkangundru maninanto
he man thing main important or valuable) complicated, not you [pl.] from him shall take
this man has a suspicious article (on him); you shall not exchange anything with him
For one thing, the article could have been stolen, so that one could land into trouble over it; for another thing, an exchange could be effected through the deal which would not be desirable. Therefore it would be better not to become involved.} _{wondiri karpakarpa
unclearly-defined tribal boundary
this comes about when no range of hills, creeks or other special features of the landscape noticeably demarcate the boundary between one tribe and another. For example, a nervous man may say:
ngani wata wapala nganai wondiri karpakarpani
I not go will boundary over an undefined
I will not go beyond the boundary, [for] it is not known where it runs along.
That is, 'I would rather stay back and play safe'. The point here at issue, as in many other cases, is food, i.e. seed or edible plants or animals for hunting.} _{marda karpakarpa
large and small ranges of hills, low and high ranges of hills

mardala marda karpakarpani ngamai
mountain-range inhabitants stones (hills) small and large sit
inhabitants of the mountain-range dwell in between large and small ranges of hills} _{ngura karpakarpa
wurleys at various places

minandru jura ngura karpakarpata ngankaji, ngura kulno ngankanimai!
why you wurleys various (here and there) erect? place one erect!
why do you put up your wurleys in scattered formation (here and there)? Stay together in one spot!} _{maru karpakarpa
uneven plain
i.e. a plain that has both elevations and depressions alike.

maru nauja karpakarpa morlako
plain he uneven too vast to see across
the plain is so constituted, that one cannot see across it} _{ngapa wirari karpakarpa
water in every hole

baku wapau, ngapa wirari karpakarpa parai
idly go, waterholes on all sides lie
go on your way without any provisions, for water lies in every depression. (It has just rained)} _{ngapa jukari karpakarpa
spring where water wells up out of the ground at various points} karpakarparina karpakarpa-ri-rna to divide; to form various branches _{kajiri nauja matja kulno ngariji, ja ngadani nauja karpakarpariji
watercourse he [already] one comes down, and afterwards he branches out
the stream of water flows down in one channel, but lower down it forms numerous small tributaries} _{to separate, to disjoin

nauja palto wapai, ja naka nauja karpakarpariji
he track goes, and there he divides
at first the track runs along without any by-paths, but over there it divides} _{to be confused

kana tidna karpakarparina wonti jirijiri
man footprints were disorderly crazy
this man's footprints zigzagged in complete disorder

like those of a crazy man who keeps running backwards and forwards.} karpakarpaetja karpakarpa-yitya person who does not speak coherently; one who easily makes mistakes jidni billi karpakarpanietja, minandru jundru wata billi ngumu dakai you string-bag wrong-maker are, why weave you not string-bag nice weave? you make string-bags incorrectly; why don't you make a nice string-bag? this word is taken from the legend of Katrimitina, the muramura, who once formed large and small footprints around his wurley, so that his brother should think that lots of visitors had been there. Cf. the legend. kanta kantha grass all 'edible herbs' as well are known as kanta. At the same time they are classed as buka bread, food. feminine gender. Plants _{kanta kuljakulja
green grass

kanta kuljakulja karari ngaiani naji paruparu, nania talara pirna godana warai

In this instance Reuther has used the wrong auxiliary verb. warai implies that it rained only today. However, if the grass is already well up, it must have rained at least several days ago. The correct auxiliary verb would be paraia.

grass green now we see everywhere, she rain big fell down
there is now grass everywhere, for heavy rain has fallen} _{kanta muja
dry grass

kanta muja ngaiani karari ngamalkai, ditjieli nanaia dakana warai
grass dry we now have, sun her scorched
all grass is now dry, because the sun has scorched it} _{kanta winja
withered grass

kararali turujeli kanta nanaia winja ngankana warai
storm-fire (a hot wind) grass her withered made
the scorching wind has withered the grass} _{kanta kuri ngumu
tender grass, newly-grown grass

jakajai! buka ngumu ninkida, kanta kuri ngumu punkai
goodness gracious! food (bread) good here, grass-shoots good grow
ah, indeed, these newly-sprouting plants (grass) [offer] delightful food} _{kanta
beard hair

nganka pirnako ngarla jidnita, winta kanta wokaribala nganai?
beard big (long) also you, when grass break off will?
you, too, have a long beard; when (shall we) shave off our beards?

this was done with a stone knife. Otherwise the hair was plucked out [like feathers]; in consequence of this, of course, the [men] walked around for several days with swollen faces.} _{kanta watiwati
dried up grass
before it has borne seed.
kanta watiwati punkai ngapa ngaljendru
grass seedless grows water from little
from scant rainfall only such grass grows as will not ripen.
In other words, it dries off before it matures.} _{kanta buda
mature grass, ripened grass

kanta buda punkai talara pirnandru
grass ripened (bearing seed) grows rain from big
grass that bears seed grows after a heavy rain} _{kanta kidniljurku
thick grass
that covers the ground.
buru kanta! mita nauja kidniljurku
hullo, [here is] grass! [and] it stands so thick, that it covers the ground} _{kanta marra jela
together with newly-grown grass

ngaianala kanta marra jela palkai naka ngamala
we grass new together go there to sit
we will camp over there, where fresh grass is growing} _{kanta mangamarda
very short grass

kanta windri mangamardarina warai, ja ngadani mujarina warai
the grass merely reared its head, and then dried off
the grass only broke through the earth's crust, and then dried off} _{kanta kuwawirdi
long-stemmed grass

Reuther: "Stengelgras".

naka mitani kanta kuwawirdi punkana warai
there ground grass long-stemmed grew
on that [section of] country long-stemmed grass grew} _{kanta ngulutuputupu
curly-top grass
whose youngest leaves are curled or wavy.
kanta nanita ngulutuputupuldra, naka punkana warai
grass she with curly leaves there grew
plants (grass) with curly leaves used to grow there} _{kanta piri pani
grass without space
ground is so thickly grown with grass, that there is no space between it where one could walk.
kanta piri pani nauta, morla ngumu ngaiani karitjinanto
grass space without he (local) more good (better) we want to go around
the grass here grows so thick, that there is no vacant spot where one can step (without treading on grass); it is therefore better that we go around
A native man will not walk on plants (grass) that serve as food; he will walk around them.} _{kanta piri worita
remote grassy spot

kanta piri worita, ngaiani ngandandariji wapana
grassy patches (where it has rained) are far distant; we cannot go that far} _{kanta piriri ngankana
to push grass away
when fish are being caught, bundles of grass are laid in the water. These are [then] pushed along by several men, in order to drive the fish forward [into the nets].
ngaiani kanta piriri ngankai paru jukala
we grass bundles
'Bundles, tufts or bunches of grass' does not really cover the native term J.G. Reuther.
make fish to come up
we drive the fish forward, in order to lift them out of the water with a [hand-]net?
cf. dundru.} _{kanta ngankibana
to get grass ready; to make grass grow

winta talara godala nganai kanta ngankibala?
when rain fall will grass to make grow?
when will rain fall again, to make the grass grow?} _{kanta pani
grass none, without grass} kantarina kantha-ri-rna to be overgrown or covered with grass; to wax green; to become greener; to reach greater maturity ngaiani morla kalkananto kantaia, mita ngopera kantarinanto we more want to wait for the grass, ground first must grow green that is we ought to wait first for the grass; first the country should become green, that is to say, the grass should have grown to maturity. kantala kantha-lha bush-dweller; bush-walker Reuther: "Graser, Graslaeufer". It is difficult to translate the exact meaning of these terms. Cf. footnote in this Dictionary at the end of No. 26. masculine gender. a [man] who stays well away from the camp. This is the name by which particularly the unmarried and uncircumcised young men are known, who are no longer allowed to stay in camp during the daytime on account of the women and young girls. Cf. karuwalila. The animals, too, that feed only on herbage (grass), are called kantala grass eaters, i.e. herbivorous animals. kantalpadi grass-eating caterpillar one that lives on grass and leaves, etc. feminine gender. kantala-tjutju kantha-la tyutyu type of snake that glides around only in the grass. It is green and a very dangerous [reptile]. Varieties of grass (kanta nguja) are the following entries. malto malthu type of plant feminine gender. Plants this is a prickly plant. The Muramura is Mandramankana. manjura manyura type of plant feminine gender. Plants derived from manju tasty and maralje red. The meaning is therefore 'a tasty red seed'. the seed of this edible plant is very keenly sought after for food. The muramura is Wariliwulani. No. 2597-70, No. 3050-33, No. 3276-8 karlumba kalhumpa kadlhumpa type of plant masculine gender. Plants Austin recorded this with the gloss 'clover'. Gason p288 gives "kuloomba indigenous clover, when young cooked by the natives and eaten in large quantities". Reuther also spells this as kalumpa and kalumba and describes it as 'type of flowering plant that has fruit that can be eaten'. the muramura is Ngurakalana. No. 2597-25, No. 3050-48, No. 3397-34. mutja mutya type of plant feminine gender. has flowers and fruit that can be eaten. Gason p288 "mootcha native cotton bush. When the leaves sprout and become quite green the natives gather and cook them, and at seed time they pluck and eat the pods". No. 1569, No. 2756, No. 3050, No. 3397. Plants the muramura is the two wives of Jelkabalubaluna. mindri mindri type of plant feminine gender. Plants means 'full of holes'. When it has rained, so that this herb grows, caterpillars are attracted to it and eat holes into the leaves. the muramura is Jelkabalubaluna. wadlanguru type of plant feminine gender. Plants [derived from] wadla stone and nguru hard, meaning 'a hard stone' or 'as hard as stone'. This refers to the [nature of the] seed. the muramura is Wadlangurunu. kawolka kawalka type of plant feminine gender. Plants means 'crow'. This seed is as black as a crow. katiabutubutu type of plant masculine gender. Plants derived from kati branch and butubutu head, refers to the heads or seedpods on the branches. bujuru type of plant feminine gender. Plants derived from bujuru to fall. This plant loses its leaves, so that only the thorns remain. pitikudu type of plant feminine gender. Plants derived from piti stem and kudu twig, means 'many twigs on the main stem'. kilikiliku type of plant masculine gender. Plants derived from kilikili very tender and -ku he, means 'it is very tender'. The kadni eat this plant. kaworka type of plant feminine gender. Plants this is a Jauraworka word and the equivalent of worana to leave alone; to reject; to leave behind. Since emus eat only the leaves of this shrub and leave the stems, the bush was given this name. pitiwarukati type of plant masculine gender. Plants this is a Jauraworka word, derived from piti to glimmer; glisten and warukati emu. It is a red-shimmering plant on which emus feed. Emus are fond of eating it. mingalkuru type of plant masculine gender. Plants derived from minga flower and kuru shade, is a flowering shrub that [is made use of for] providing shade. wurleys were covered with this [plant] and thus afforded shade. kanpakanparunga type of plant masculine gender. Plants this is a Jauraworka word. In Diari it is kalumba from kalu liver and ba leaf, i.e. liver-like leaves. Indeed, the leaves of this plant feel soft like animal's liver. This species of kalumba is poisonous. when the muramura Warukati, ate of this shrub, his eyes rolled and he became jirijiri, i.e. he went out of his mind. Hence it is known that the plant is poisonous. kanpakanparunga type of plant masculine gender. Plants this plant is edible and therefore not poisonous. Cf. No. 380. kadniliriliri type of plant masculine gender. Plants derived from kadni type of lizard; and liriliri reddish. The plant has a reddish flower like the eyes of the kadni lizard. kinimaliljerra type of plant masculine gender. Plants derived from kini main stem, mali leaf, and ljerra there The meaning is 'leaves on yonder main stem'. The leaves of this plant are set on the main stem. winkara winkarra type of plant feminine gender. Plants this is a Jauraworka word, derived from winka upper part of a plant and ra mura root, and means 'plant and root', both of which are eaten. The roots are roasted in the ashes. Cf. No. 3760. Austin recorded this with the gloss 'sweet potato'. Compare entry No. 3760. ngurawonpa type of plant masculine gender. Plants derived from ngura shin or stem and wonpa heap; mass, indicates that 'a whole mass or multitude of seed grows along the stem'. tarapaua type of plant masculine gender. Plants derived from tara (tarana) to ascend; to fly and paua seed, means 'the seed flies upwards'. Since this seed is very light [in weight], the wind [readily] blows it away. paldru type of plant feminine gender. Plants signifies as much as bakina to burst open; to crack open. This species of shrub The paldru (or paltru) is the annual saltbush. See Vol. VIII, No. 142, and elsewhere. bears a number of pea-like pods, which, when trodden upon, burst open with a snap. ngarlu type of plant feminine gender. Plants this is a Ngameni word, the Diari [equivalent] being dantu soft, juicy. The seeds of the ngarlu plant are soft and juicy, so is the plant itself. ngunja type of plant feminine gender. Plants means 'arm'. The Diari word is nguna, cf. No. 2286. This plant sends out numerous runners from the stem, in a manner similar to the runners on a cucumber. Reuther's "Knollen" actually means 'tubers, bulbs'. "Schoten" would have been more correct. kalki type of plant feminine gender. Plants this is a Diari [word], an abbreviation of kalkingana, meaning in passing by, to wait for. [The word implies] to go out in search of seed, but to find that it has not yet ripened, hence to pass that way and wait until it has ripened. the particular muramura concerned, after requesting this seed together with the plant, went out too soon to gather the ripened grain. On finding it immature, he passed on by and waited until it should ripen. (This seed ripens only in late summer). witata type of plant masculine gender. Plants Diari, [from wita or witta stage, degree, denoting the uniform distance of one thing from another (e.g. an arm) and -ta tana they]. The branches of this shrub shoot out uniformly from the main stem. kura light in bearing reference to seed. feminine gender. billikujuru type of plant feminine gender. Plants a Ngameni word, billi meaning string-bag and kujura type of grass. [The suggestion is] to first line the string-bag with kujura grass, and then lay the (edible) billikujuru plant inside. This is the way that the muramura once did it, and so the people imitate him. Thus the herb derived its name. kingiwa type of plant masculine gender. Plants this is a Jauraworka word, meaning 'secret, hidden'. This grass grows amongst other grasses, so that it is hidden by them, as it were. kaldrati type of plant feminine gender. Plants derived from kaldra to rustle and tiwitiwi blossom, fruit. this grass grows like straw, so that when it has dried and the wind blows, one hears its rustling sound. Cf. a wheatfield. wariwari type of plant feminine gender. Plants meaning 'very strong; tough'. If one's foot gets caught up in this creeping plant, it does not easily snap off. Hence the name. makumuru type of plant feminine gender. Plants a Diari [word], derived from maku species and muru coarse meaning 'coarse variety'. ngarrangaraua type of plant feminine gender. Plants a Diari [word], derived from ngarra juice and ngaraua bitter, hence 'bitter juice'. This shrub has a bitter flavour, when plucked and placed in the mouth. pajamokumoku type of plant masculine gender. Plants derived from paja bird and moku bone, meaning 'bone of a bird'. That is to say, the stem is hollow like a bird. potopaja type of plant feminine gender. Plants derived from poto thing or head decoration and paja bird, and means 'ornamentation on the head'. This grass has a flower like a bird's crest Reuther: "Vogelhippe". or like the cap on a native man's head. judlanti yudlanthi type of plant feminine gender. Plants Diari [word], derived from judla you two, dual form and tiwitiwi flower, bud, means 'the flower is situated between two stems'. That is to say, the flower of this edible plant bursts into blossom between two branches or twigs. Hence the derivation of the name. judlantingaka type of plant feminine gender. Plants people line both [inner] sides of a string-bag with judlantingaka grass, and place judlanti between, so that the latter does not wither before it is brought back home. a Diari [word], derived from judlanti (as in No. 401) and ngaka either side of a string-bag The two corners [of a string-bag] are called wapu and the empty space inside is known as mana mouth. duntjiduntji duntyi type of plant feminine gender. Plants Diari [word], derived from duntjirina to sneeze. Here two aspects apply: (1) when the fruit of the duntji is trodden on, it gives off a sort of sneezing sound; and (2) when smelling the duntji plant, one is compelled to sneeze. wajarla type of plant masculine gender. Plants derived from waja strong and rla he, means 'the strong one'. [Apparently the reference is to the] stem. turatura type of plant masculine gender. Plants derived from turana to lie down, to sleep. The turatura plant lies on the ground, as though it were sleeping. dalpatandra tharlpa thandra type of plant feminine gender. Plants derived from dalpa ear; leaf and tandra fruit; seed, signifies that the seed is in the leaves. punkupunku type of plant feminine gender. Plants meaning 'entangled, confused'. [This plant is] so named because the root of the punkupunku looks like an entangled coil or knot. kutjawonduru type of plant feminine gender. Plants derived from kutja feather; leaf and wonduru semi-circular woven string-bag. This name is given [to the plant] because the kutjawonduru has leaves resembling the wonduru string-bag. ngapawiriljera type of plant feminine gender. Plants derived from ngapa water and wiriljera to move. When the leaves [of this plant] move in a light breeze, they whisper like water on the surface [of the lake]. makuwoda type of plant feminine gender. Plants derived from maku onions and woda stem, and means: the stem comes forth from the onion (bulb), or: the onion is on the stem. dilkakanta type of plant feminine gender. Plants from dilka prickle and kanta grass, plant, means prickly plant. kudnakutirka type of plant feminine gender. Plants from kudna scent, perfume and kudirka nicely-perfumed, indicates that it gives off a pleasant perfume. This grass is tied around the head in the course of a headache or a cold, in order to dispel pain.. winpara type of plant feminine gender. Plants a Jauraworka word, derived from winpa deep and ra she, denoting that [this plant] strikes deep root. nidlakuru type of plant feminine gender. Plants a Ngameni word, derived from nidla burnt out coal and kuru wood, fire, and denotes coals of fire that have burnt down. When this shrub is burnt, it leaves no coals; hence the name. kurnu kurnu type of plant feminine gender. Plants means 'one' because this onion grass bears only one bulb (fruit) and sends up only one stalk. dikiri dikirri type of plant feminine gender. Plants means 'high'. So named because this grass grows almost as high as a man. this is 'swamp cane-grass' (probably Eragrostis australasica, https://en.wikipedia.org/wiki/Eragrostis_australasica). Hercus (2014: 216) gives this as the cognate form in Yaluyandi, in contrast to kurla 'sandhill cane-grass'. kalku kalku reed; rush cf. No. 317. it is flexible. feminine gender. marlamarla type of plant feminine gender. Plants a Wonkanguru word, meaning dog, because this plant is hairy like the coat of a dog. kuramarla type of plant feminine gender. Plants derived from kura sharp, pointed and marla hairy, and means 'sharp hair'. The seed (fruit) tapers to a point like a turban and is surrounded by hair inside the pod. mutjurumba type of plant masculine gender. Plants from mutju high and rumba armless, indicates the absence of branches or twigs. This plant sends up only one single stem, on which the fruit sets. karimarla type of plant feminine gender. Plants a Kujani word, derived from kari scent and marla much, strong, and means 'strongly scented', for this plant has a strong perfume. markamarkara type of plant feminine gender. Plants a Jauraworka word, comprised of marka tall and markara to bend. This plant at first grows tall, then it doubles over. parumilkitandra type of plant feminine gender. Plants derived from paru fish and milkitandra eye, means 'fish-eyes'. The seed [of this plant] looks like fishes' eyes. kunta type of plant feminine gender. Plants a Jauraworka word, meaning pleasantly-perfumed. dildampura type of plant feminine gender. Plants derived from dilda fruit and mpura sharp, pointed, indicates that the fruit is point-shaped. kindalangampamandrani type of plant feminine gender. Plants derived from kindala dog, ngampa hair, mandra body, and -ni in means 'to have dog's hair in the stomach'. These hairs are [actually] in the seed-pod. kalu type of plant feminine gender. Plants means 'liver'.This plant is so named because it feels compact like liver. wirra wirra type of plant feminine gender. Plants means 'bitter'. The leaves of this bush are bitter. They are burnt and the ashes chewed [i.e. mixed with the native tobacco]. See the reference to this in "Savage Life in Central Australia" by G. Horne and G. Aiston (MacMillan and Co. Ltd, London), page 65. Howitt (1904: 789fn39)@ " Wirha, the Acacia salicina, the leaves of which are burned by the blacks and the ashes mixed with Pitcheri." tarapalja type of plant feminine gender. Plants a Wonkanguru word, derived from tara upper part of thigh and nguna arm; bough, and means 'branches at thigh [level]'. This plant throws out branches immediately from the bottom. palkalara type of plant feminine gender. Plants signifies as much as palkaterina to spread out The branches of this bush spread out very widely. dilla type of plant feminine gender. Plants means 'bare, barren; level on top'. The top of the bush is just as though it has been shorn, and looks like a bald head. kudnampirra kudnampirra kunampirra type of plant feminine gender. Plants from kudna perfume and pirra red, indicates [a plant with] a pleasant perfume and red seeds. nguradikiri type of plant feminine gender. Plants from ngura shin and dikiri high, tall, suggesting a long leg, in this case a tall stem. mpiampia type of plant feminine gender. has seed pods and fruit that can be eaten. in a note under subentry No. 3148-15 Reuther says that tapana is used to refer to eating this fruit, and hence it must be soft and able to be slurped. However, under subentry No. 3036-52 he gives tajina which is used for hard fruits. the shape of this word cannot be Diyari but most likely from some variety of Aranda. No. 2597-99, No. 2756-82, No. 3050-40. Plants means 'shining, glittering'. The seed [of this plant] is shiny. tjurlutjurlurunga type of plant feminine gender. Plants from tjurlutjurlu tapering to a point and runga they, indicates that the seed-pod tapers to a point. ngakanka type of plant feminine gender. Plants means 'to belch (from eating)'. Any person who eats the fruit of this plant belches as a result. tirrapaua type of plant masculine gender. Plants a Wonkarabana word, derived from tirra reddish and paua seed. This plant has a reddish seed. junganta type of plant feminine gender. Plants a Kujani word, compounded of junga water bag made out of skin and -nta inside. The seed-pod looks like a waterbag, and inside of it are the seeds. kuluru type of plant feminine gender. Plants means 'hard'. The seeds [of this plant] are hard. ngilpa type of plant feminine gender. Plants means 'lice eggs'. The seeds of this plant are so tiny. No. 2597-40, No. 3050-74, No. 3397-36 kariwiri type of plant feminine gender. Plants a Diari [word], from kari root and wiri leaves. Both roots and leaves [of this plant] are eaten. ngurapuda type of plant feminine gender. Plants a Diari [word] derived from ngura shin and puda white as ashes, and indicates that the stem of the plant is as white as ash. womamaji type of plant feminine gender. Plants a Diari [word] composed of woma large snake that is eaten and maji ball, and suggests 'a round tuber with colours like those of a carpet-snake (woma)'. It is a kind of potato. wokarakatapirna type of plant feminine gender. Plants a Diari [word] derived from wokara neck, kata cracking sound, and pirna very, and suggests 'a marked cracking sound in the neck'. When the weather is hot, the seed-pods [of this plant] burst open with a sharp snapping sound. tidnamaraburuni type of plant feminine gender. Plants Note: There are no numbers 445, 446 and 447. a Diari [word] derived from tidna foot, mara hand and buruna to stoop, bend, curl up, with -na signifying the masculine and -ni the feminine ending). The meaning is 'to curl up, hands and feet together'. This name is given to the grub that settles inside the roots of this bush. Hence the name of the bush itself. ngurakulkakulka type of plant feminine gender. Plants from ngura shin, stem and kulka to open up, to spread out. The bush spreads out at the top in the shape of a chalice. kalanka lily feminine gender. [This word, comprised of] kala shoot that enamates from the onion-like bulb and ka flower, indicating that the shoot which sprouts from the onion bulb produces the flower. kalajita type of plant feminine gender. Plants a Wonkanguru word, comprised of kala shoot (that sprouts from a bulb) and jita flower. The flower [of this plant] is like a lily. ngamakatakata type of plant feminine gender. Plants a Ngameni word, composed of ngama udder; a woman's breast; milk and katakata broken off When the stem is broken off, it exudes a milky [substance]. This, then, is a milky type of plant. tjuldrani type of plant feminine gender. Plants means 'knob; lump'. [This plant] bears knobs on its roots. dankakaldri type of plant feminine gender. Plants from danka sweet and kaldri bitter The peel is bitter, but [the fruit] inside is sweet. miminkila type of plant feminine gender. Plants derived from mimi lip and kila to crimp or pucker the lips. On eating the fruit [of this plant] one puckers the lips, because it is extremely bitter. From this the bush has derived its name. worduru type of plant feminine gender. Plants from wordu short and ru knot; joint This grass grows like grain-stalks, and, similar to these, has a knob at every short joint. From this it derives its name.. dupara type of plant feminine gender. Plants from dupa white and ra root, means 'white roots'. This plant has an edible white root; from this it has derived its name. jinkajinka type of plant feminine gender. Plants a Ngameni word, the Diari equivalent being wordu short. The plant has a short root. karkukanta type of plant feminine gender. Plants from karku red ochre and kanta grass; herbage, means 'grass like red ochre'. mudlakaura type of plant feminine gender. Plants derived from mudla nose and kaura pointed, that is 'a sharp nose'. The seed-pod is pointed like a sharp nose. tjimpirka type of plant feminine gender. Plants from tjimpi root and rka branch; runner; sucker, denotes that the root has many suckers or tributary roots. ngunandula ngunarndula type of plant feminine gender. Plants a Diari [word] from nguna branch and dula bulb, indicates small bulbs on the branching roots. No. 2369 daraparkilja type of plant feminine gender. Plants from dara aridness; desert; drought and parkilja green, means 'green during a drought'. When everything else has died off, this plant [still] remains green. kurkurku type of plant feminine gender. Plants means 'ball; bundle; tuft'. It grows here and there, in little bundles. wirlabi wirlapi type of plant feminine gender. Plants derived from wirla twig, branch and bi flower, means that flowers grow on the twigs. has seed pods No. 2597-24 Reuther spells this "wirlapi", No. 2756 waruwaru type of plant feminine gender. Plants means 'white'. The colour of both plant and flower. kidnimpira type of plant feminine gender. Plants from kidni stock, stem and mpira tall, means 'a tall stem'. wanngiri type of plant feminine gender. Plants from wanngi strong and ri she, means 'it is a strong [plant]'. wilti type of plant feminine gender. Plants derived from koko, meaning hollow, and indicates a hollow-stemmed [plant]. mangatandradupudupu type of plant feminine gender. Plants from mangatandra head and dupudupu curly, means 'curly-headed', or 'curly-topped'. tiriminta type of plant feminine gender. Plants derived from tiri rib and minta breast, means 'stripes on the breast'. This plant is named after a caterpillar that has a striped breast. parlati milky plant feminine gender. Plants nguramaralje type of plant feminine gender. Plants derived from ngura stem and maralje red, indicates 'a plant with a red stem'. kalarawajiwajini type of plant feminine gender. Plants from kalara stone axe and wajini to cook, means 'to cook a stone axe'. The reason for this name is obscure. padlabaru type of plant feminine gender. Plants a Jauraworka word, compounded of padla bird and baru yellow, and means 'a yellow bird'. under No. 3270-33 Reuther lists "padlaparu" as a type of animal that makes a track, perhaps an insect associated with this tree. milkitjerpara type of plant feminine gender. Plants from milki eye and tjerpara to stare at, means 'a stary eye'. kudnanjarda type of plant feminine gender. Plants danki branch feminine gender. murlu type of plant feminine gender. Plants [a plant with] black bark. dampu type of plant feminine gender. Plants parakarli type of plant feminine gender. Plants from para hair and karli locks; curls, means 'curly hair'. wakatikati type of plant feminine gender. Plants from wakati small and kati peel, means 'small peel'. karawarangalti type of plant feminine gender. Plants a Kujani word, comprised of karawara eagle and ngalti life, and means 'the life of an eagle'. marudunka marruthungka type of plant feminine gender. Plants derived from maru plain and dunka scent This plant grows on the plains and has a pleasant perfume, from which it derives its name. elsewhere Reuther describes it as 'has fruit that can be eaten'. No. 2756-40, No. 3050-4 puntara type of plant feminine gender. Plants means 'round'. kadnimuru type of plant feminine gender. Plants from kadni lizard and muru dirty suggests a dirty appearance like that of a lizard. pau type of plant feminine gender. Plants means black. dieltjiri type of plant feminine gender. Plants means 'sharp prickles'. wonkumana type of plant feminine gender. Plants derived from wonku type of snake and mana mouth, signifies the 'mouth of a snake'. at entry No. 117 Reuther says it "has thorns". No. 2756-78 walku walku type of plant feminine gender. Plants in reference to the names, let no one take exception to finding that one and the same word [reveals] a fundamental change in meaning. These names are the product of many different tribes, so that an identical word [can] acquire a variation of meanings. Because the language of these people had to be handed down from one generation to the next by word of mouth, it was also subject to the [process] of having to undergo various changes. For example, it is easy to distinguish the old Diari from that which is spoken today. Then, with particular reference to proper names (nomina propria), often a strange abbreviation of individual words becomes very apparent. kami kami paternal grandmother feminine gender. kanini kadnhini kanhini maternal grandmother feminine gender. kalakalarina kalakala-Ri-rna to hate plus the dative. _{kamanelini kalakalarina
to hate one's friend

ngani nunkangu kalakalariji, wata ngato ninaia ngantjai
I towards him (dat.) hate, not I him love
I hate and do not love him} _{noani kalakalarina
to hate one's husband/wife
not able to put up with one's spouse.
nauja noani kalakalarina warai, nanaia nulia wata ngantjai
he towards wife (dat.) hated, her he not loves
he has left his wife, because he doesn't love her} _{potuni kalakalarina
not to accept gifts (things)

minandru jura wata ngopera poto padakana warai, karari ngani kalakalariai tanangupara
why you not at first things brought, now I not accept towards them (dat.)
why did you not bring these things to me at first? I will no longer accept them now} _{terini kalakalarina
not to tolerate young men

pinaru terini kalakalarina wonti mankarandru
the old men towards the young men (dat.) were angry regarding girls
the elders were angry with the young men because of [their overtures to] the girls} _{mitani kalakalarina
to dislike a country, to leave a country [or district],
nunkangupini mitani ngani kalakalariai, ngani morla ngumu wapananto mita ngumuni ngamala
towards this country I am hostile, I more good want to go country in good to sit
I dislike this country (am tired of staying here any longer); therefore I want to go to a better country to live} _{muntjani kalakalarina
to be bored (or fed up) with sickness

ngakani muntjani ngani kalakalariai, ngani milkiriji wirarila
my sickness I am fed up with, I long to get about
I am tired and weary of my sickness; I am longing to go walkabout} _{mangawaruni kalakalarina
to feel unfavourably disposed towards a widow, to feel disinclined towards a widow

ngaiani nankangu mangawaruni kalakalariai, nani ngurali wirariji
we towards her widow feel disinclined, she always walks about
we do not feel favourably disposed towards this widow, for she is ever-lastingly running about from one place to another

this is not regarded favourably, as far as widows are concerned. They are expected to attach themselves to a sister or some other relative, and not go from one camp to another. [Only] in very rare instances does a widow make herself culpable in this respect.} _{ditji turuni kalakalarina
to loathe the sun's fire
its fiery heat.
ditji-turuni kalakalarinani, ngaiani ngantjai wapala

Reuther mistakenly wrote "wapana".

the sun's fire when loathing, we want to travel
we loathe the fiery heat of the sun, (for) we are desirous to go walkabout

This sentence is difficult to translate. What it means to say is: at the moment it is a bit difficult for us; we wish the heat would abate, as we want to go from place to place, but the hot sand prevents us (on account of our bare feet).} _{talarani kalakalarina
to dislike rain, to be sick of rain

talarani ngani kalakalariai, nania ngura godaniwai, ngani manani bakanata
of the rain I am weary, she constantly is falling, I to the mouth also certainly
I am sick and tired of the constant rain; I must also fend for the stomach (mouth)

I am bored with this constant rainy weather, for all the while I have to sit there in [my] wurley; in the meantime I am also getting hungry.} _{tinkani kalakalarina
to grow weary of the night

tinkani ngani kalakalariai, nauja wata nurujeli kutinganani
to the night I am weary, he not quickly when vanishing
I grow weary of the night, if it does not pass or vanish quickly} _{tidnani kalakalarina
to detest [someone's] footprints

tidnani nunkanani ngani kalakalariai, minandru nauja kunarku ngakangu wapana warai ngakani pirini?

footprints his I detest, why
Here Reuther inadvertently wrote "war" 'were' instead of "warum" "why".
he across to me went my place upon
I detest his footprints (i.e. him), because he went hunting across my area i.e. over the boundary} _{watarani kalakalarina
to be annoyed at the wind

watarani ngani kalakalariai, katu ngato milingeru
Reuther mistakenly wrote miligeru.
karitjilkai
at the wind I am annoyed, wind-break I always turn around
I am annoyed at the wind I- it is constantly turning), for I am always having to change the position of my windbreak} _{muntjuni kalakalarina
to be vexed at the flies

muntju wapalajerra ngani kalakalarinani
flies to go away I when being vexed
if only the flies would disappear! one can readily get annoyed at them (when they become so troublesome)} _{kuntini kalakalarina
to be annoyed at the mosquitoes} _{mardani kalakalarina
to be annoyed at the stones

mardani ngani kalakalariji, pota mandru ngani tidna dakaterina warai
I am annoyed because of the stones; twice have I stubbed my foot} _{dilkani kalakalarina
to be annoyed at the prickles} _{tertieli kalakalarina
to be tormented by thirst} _{pitjirani kalakalarina
to be annoyed over tobacco
because the supply is exhausted.} _{billini kalakalarina
to be annoyed over a string-bag
because it is so heavy.} _{jamani kalakalarina
to be annoyed over a fishing net
because no fish are being caught.} _{jatanani kalakalarina
to be annoyed over gossip (rumours)} _{mana kaldrini kalakalarina
to be angry with scandalmongers} _{bulu ngatjinani kalakalarina
to feel vexed over one's useless begging
because one was not given anything.} _{kalakalarina ngamana
to sit and fret

nauja kalakalarina ngamai, nauja wata ngantjai wapala

Reuther again wrote "wapana".

he fretting sits, he not likes to go
he sits and frets (in his wurley) and doesn't want to go} _{kalakalarina kurana
to get an idea into one's angry head

matja nauja kalakalarina wapana kurana warai
already he to be angry to go has settled
he has got the idea in his angry head to go away} _{kalakalarina tikana
to come back in a temper

nauja kalakalarina tikana warai karari
he came back today in a temper} _{kalakalarina najina
to look annoyed, to look away in anger

minandru jidni kalakalarina naji?
why do you look away from me in anger?
why don't you look at me? what objection do you have against me, that you don't look at me?} _{kalakalarina worana
in annoyance to leave sitting
to walk away in annoyance and take no further part in anything.} kalakalarilkijiribamalina kalakala-Ri-lka-iyirpa-mali-rna to hate one another; to be vexed at one another; to be unwilling to tolerate one another minandru jura kalakalarilkijiribamaliji tirimalini pantjiati why do you [pl.] hate one another? it is certain to cause strife kalakalaribana kalakala-ri-ipa-rna to hate minandru jundru ngana kalakalaribai? why you me hate? why do you hate me? kalakalanietja kalakala-rna-yitya hater; one who gets easily annoyed the word kalakalarina is associated with the heart: ngarali kalakalarina to hate with the heart etc. the word is also tied up with Ngattanimarumaru, the muramura. Cf. the legend. This woman hated her female partner, because she abducted her daughters. Diari to become annoyed Wkng to become annoyed Jaur to become annoyed Jandr to become annoyed kaldrati kaldrathi neckband, necklet neck ornament. feminine gender. No. 26, No. 395 this necklet is made of a species of grass (karingala). In Volume IX, No. 282 Reuther describes the karingarla as a herb with a pleasant aroma, which was used as a medicine for the sick and tied around the head or neck, according to where the pain was located. The blade of this grass, similar to a cornstalk, is cut up into pieces one-half to one inch in length. The individual pieces are [then] curled snakewise and threaded into a string. Ten to twenty of these strands together form a decoration, which is [greatly] admired and is draped around the neck in a double chain. Frequently the kaldrati is made use of as a mark of guarantee or as a token of assurance. For example, when a large number of people are gathered for a particular purpose, or are called together to do a certain thing, a kaldrati is sent along as a certifying mark of the occasion. It is displayed, merely to provide the onlooker with [a sense of] certainty. For example, a man may have reason, upon the death of his father, to suspect this or that person as having been the murderer, more accurately, the sorcerer. He now wants to kill him. As a token of assurance to his accomplices [in the act], he sends out his kaldrati as a sign to confirm [his intention]. This kaldrati, as an instrument of murder, is then placed in the grave upon the body of the victim. For a half-grown youth the kaldrati, when hung around his neck, is a sign that, as a kantala novice, he must withdraw [from the camp] on moral grounds. the kaldrati owes its origin to the muramura Watampani, who sent out kaldrati this way and that, in order to summon the members of all tribes together. kaldra kaldra voice; sound; inarticulated cries masculine gender. either to draw attention to oneself, or to call others together by making some noise. _{kaldra pantjina
to give off sounds
literally, 'to become vocal'.
kana nauwa kaldra pantjiji, minani kara?
man he (at some distance) vocal becomes, what for
Reuther translates minani literally and directly from the native idiom (viz. "was zu?" which sounds strange to the German ear). It should read wozu 'what for? to what purpose?'. Cf. No. 242-15, No. 1409.
perhaps?
he is making sounds; what for, I wonder?
Does he wish to call the people together?.} _{kaldra ngankana
to make a noise, to make oneself heard
to announce one's presence by means of inarticulate sounds.
when young folk of the male sex want to come into camp at night, they are obliged [while still] some distance away to kaldra ngankana, [i.e. to make some inarticulate sound, in order to attract the attention of the elders].} _{pajali kaldra ngankai
for birds to screech

to give off [discordant] sounds.} _{kindalali kaldra ngankai
the dogs are setting up a howl} this word is taken from the legend of the female muramura Padakarini. When her son returned home and was not far away any more, he kaldra ngankana [wonti], i.e. made his nearby presence noticeable by means of [various] sounds. kapara kaparra root feminine gender. _{pita kapara
tree-root

pita-kapara nanaia dukarau dundruja
tree-root her pull out for a fishing-net
pull up the tree-root for use on the fishing-net

Tree-roots were used as rings around the edge of a certain type of net (dundru).} _{turu-kapara
root for a firestick
Dried out patara
box tree roots that are fired in the morning still glimmer and glow at night. Such firesticks are usually taken along on walkabouts.
turu-kapara maniau, ngaldra dankubana wapala nganai
fired root take along, we both tomorrow go will
prepare a root for a firestick, for tomorrow we both want to go [walkabout]} _{kapara pita-wutju
root which is manipulated in the hand when rubbing fire
[i.e. a fire-rubbing stick]. This is a kuluwa root.} _{kapara kuruwitja

malka root
used to chase rats etc. out of their holes. On a fairly long root of the malka bush some resin is attached to the narrow tip. This is then used to poke and rummage
Here Reuther uses the non-Dictionary term, "hineinstoeckern", meaning stochern.
around inside of the burrows. The rats etc. that may chance to be within, believing this to be a snake, scatter and scram out of every side-burrow, but in so doing fall a prey to the 'natives'.
malka-kapara bakujamai, nanapara ngaldra kuruwitji
In No.499-4 Reuther refers to the kuruwitja. He now changes the terminal vowel into an 'i'.
ngankala nganai

malka root dig up, this we both kuruwitji make will
dig out a malka root; we will both make kuruwitji out of it} _{kapara jakara
hooked [piece of] root
with which grubs are hooked out of [small] holes in trees. With this kapara jakara

Reuther: "kleine Saugwurzeln"
one prods and probes around inside the holes of the kudnijinka, hooking it into the grub and pulling it out.} _{kanta-kapara
grass roots} _{pita-kapara
tree roots} _{buka-kapara
vegetable roots, edible roots} kapara kaparra king; chieftain, headman masculine gender. _{kana-kapara
tribal chief
the last of these was Tjampana or Wontjampatjampana by name, meaning 'continually to kill'. He died in the year 1885 and lies buried at Kaparamara. The otherwise hereditary office of chieftainship vanished with him. (See book page 449).} _{diltja-kapara
Achilles tendon} _{juri-kapara
arteries} _{kajiri-kapara
main creek [or watercourse]
into which secondary streams run.} _{panto-kapara
main lake
i.e. the largest one to retain water for the longest period.} _{palto-kapara
main track
into which side-tracks converge.} _{ngara-kapara
king of hearts
because the heart controls the whole body.} _{ditji-kapara
sun king
because it rules the day.} _{miljaru-kapara
king of time
because time decidedly governs day and night.} _{ditjia kapara
lord of the stars
i.e. the most brightly shining star.} _{pungaia kapara
boss of the wurley
i.e. the owner of the wurley.} _{watara-kapara
lord of the wind
i.e. the biggest or strongest wind one has ever seen.} _{talara-kapara
lord of the rain
the biggest rain.

talara-kapara nania karari, ngapa morla marapu parai
rain-lord she today, water more much is lying
the biggest rain (that I have ever seen), fell today, for there is more water lying about (than I have ever seen)} _{ngarimatakapara
lord of the flood
the biggest flood that one has ever seen.} the following will show on what grounds kapara root became associated with kapara chieftain. The word kapara is a compound of kapa and ra. signifies loins and ra as much as strength, power, greatness. Thus, in the first place, the word kapara means powerful in the loins, and is applied with reference to the power, strength and size of a man. The picture is one that is borrowed from the tree roots. The trunk of a tree, from which the roots spread out, is also known as kapara. The kapara is the tap-root, Reuther: "Herzwurzel. which gives the tree its strength and stability. All other more or less strong roots are the kapakapara, which radiate around the main or tap-root, protecting and assisting it. The small capillary [or feeder] Reuther: "kleine Saugwurzeln". roots are the mili, which absorb the [nutritious] moisture and convey it to the main stem that rests on the tap-root. Exactly the same situation applies here in the case of the kapara. His strength emanates from his kapa i.e. the loins, for a kapara possessed fighting agility and skill, and had to be big and powerful. Around him, within the sphere of his authority, the kapakapara stood out above the mili, that is, the common people, (cf. kapakapara) nevertheless, in such a way that the mili (like the capillary roots) lent stability to the kapara and brought him food. The question still remains to be answered: why is the kapara masculine and the 'root' feminine? This comes from the fact that pita tree is feminine, (hence also its roots), but the kapara chieftain Reuther: "der Koenig". is a man. Nor is it to be forgotten that women can also be kapakapara, but not kapara. In this instance we have to deal with a female kapakapara. The latter are usually the wives of kapakapara; [they may exercise authority] over women, but not over men. kapakapara kapa-kaparra headman, ringleader masculine gender. _{potuja kapakapara
trading boss
these men supervise bartering transactions, so that there is no shoddy dealing on either side.} _{nguraia kapakapara
local headman} _{pitjiraia kapakapara
tobacco chief
the ringleader of an expedition that goes out to bring back chewing-tobacco.} _{karkani kapakapara
ringleader of an expedition
that goes out to fetch such things as millstones, ochre, and the like.} _{pingaia kapakapara
ringleader of a group of bloodavengers
also known as a mudlakutja).} _{dauadauani kapakapara
instructor in tribal law
also known as a pirrapintamara).} _{warukati dilpani kapakapara
head [hunter] who lures emus} at Dakarawitjani, in the vicinity of present-day Miramiti, is a hole from which the first emus [are said to have] emerged. The above-mentioned kapakapara is familiar with the ceremony, legend and songs which the muramura in days of old performed [in connection therewith] He now reenacts these anew. _{minkaia kapakapara
song leader at the minka
at Kudnangaua.} _{pariwilpaia-kapakapara
sky boss
rain corroboree boss, [or] ringleader of [a ceremony] requesting rain.} _{wataraia kapakapara
wind boss
the wind corroboree boss, when the point of concern was to produce wind. One such man was Wulpulina} _{ditjia-kapakapara
sun boss
the corroboree boss of the sun, when it was a matter of either cooling off the sun or letting it burn fiercely.} _{pauaja kapakapara
corroboree boss of edible seeds} _{paruia kapakapara
boss of fish
[Such a man] was Tjupulina} _{winkaraia kapakapara
boss of winkara roots
[Such a man] was Mirkana} _{worduraia kapakapara
boss of worduru roots
[Such a one] was Maljalina} _{jauaja kapakapara
boss of wild onions
this was Karkutajinina} _{pajaja kapakapara
boss of the birds
[Such a one] was Yaluruna} _{bukataia kapakapara
ringleader of an ochre-gathering [expedition]
this was Mintjilina} _{womaia kapakapara
[corroboree] boss of woma snakes} _{maiaraia kapakapara
boss of rats} _{ngarimataia kapakapara
boss of floods} _{mardaia kapakapara
boss of millstones
the above-mentioned kapakapara were under the leadership of the kapara. They knew the legends and songs (prayers) of the individual muramura, and therefore comprised the producers, song-leaders, and directors of those who were gathered [for the ceremony]. Particular attention was paid to their being physically strong and able to speak well. For consideration to this position anyone could work his way up. But especially would a kapakapara diligently train his own son, so that he too might [one day] become a kapakapara.} karari karaRi now, today; this very minute; soon _{karari ngani ninkida ngamai
here now I sit, or now here I am} _{ngani karari wapala nganai
I will go now} _{karari ngaiana mindrina kurala nganai
today we to run lie down will
today we will start out [on our trip]} _{karari ngaiana wokarala nganai naka mitani
today we come will there in country
we will arrive there at that spot today} _{karari ngaiana mudai
today we stop} _{karari ngaiana ngankai
now we set to work} _{karari ngaiana karitjingala nganai
today we go past come around [will]
today we will pass you and then come back to our camp} _{karari talara godai
today rain is falling
it is raining today} _{karari watara ngakai
there is a wind blowing today} _{karari ngaiana najila nganai
today we see will
today we shall see} _{karari ngani junkariji
today I am irritable, upset} _{karari ngani muntja
today I sick
today I feel unwell} _{karari nau nari
now he dead
he passed away just now} _{karari woldra pirna
it is very hot now (or) today} _{karari ngani tertieli pirna
now I thirsty very
I am very thirsty now} _{ngato karari nina dijala nganai
I today him stab will
I will spear him today} _{karari tanali tirimaliji
now they each other are fighting
now they (pl.) are fighting each other} _{ngani wolja karari wapala nganai
I soon now go will
I will be going very soon now} _{kalkani karari ngani naka ngamana paraia
recently now I there sat
I was sitting there only quite recently, i.e. at the same time recently as it is at present} _{karari buturu
today dust
it is dusty today} _{karari tataru
today fog
it is foggy today} Diari now, today Wkng now, today Kuj now, today Wkb now, today Jaur now, today Jandr now, today this word is taken from the legend of Pirnaworankana. kararilu karaRi-rlu until today denoting duration. _{kararilu nau wata wondraterina warai
until today he not showed himself
up to now he has not shown up (or) put in an appearance} _{nau kararilu wapana warai ja kararilu tikana warai
he until today went and until today came back
he was absent until today, but has now returned} _{kararilu ngani ngamai ja kalkaterina warai, ja jura kararilu wata woniji pirkila
until today I sit and wait alone and you [pl.] until today not start to perform

Reuther: "spielen" (in the sense of dramatic 'playing').

I have been sitting here until today, and up to now you have not [even] started to perform} kararilu-kararilu karaRi-rlu karaRi-rlu from one day (today) to the next literally, 'until today until today'. _{nauja kararilu kararilu wirariji ja wata wonki ngamai
he until today until today wanders and not constantly sits
he wanders around day after day, without being much at home} _{kararilu kararilu jidni billi dakai ja wata nanaia mudai
until today until today you string-bag weave and not her finish
you weave at your string-bag day after day, and [still] you have not finished it} kararielu karaRi-ya-rlu until today; up to now in the sense of continually, constantly, unceasingly kararielu nau karitjingana wonti nau ninkidarla until today he passing by went roundabout he up to here (came) until today he kept wandering about some- where close by, until he came to us where he now remains put, that is to say, he has ceased to wander about kararita karaRi-tha definitely now expressing a personal view. _{kararita ngani wapalapa
today definitely I am going
I am quite definitely going today} _{kararita nauja woma dunkai
today most decidedly he snake is coming out
the snake will most certainly be coming out of its hole today} karariko karaRi-ku today locally karariko ngarimata wokarala nganai today here flood come will the flood will reach here today kararila karaRi-lha derived. man of the present Reuther: "der Heutige" i.e. one who attends to the business on hand at once, and not tomorrow. _{nau kararila, nau wokarala nganai
he a man of today, he come will
he is always on the spot; he will still come today} _{in the sense of 'as from today,' e.g. 'a person born today,' 'an article completed today,' or 'a person who died today,' etc.} karara hot wind from the north. feminine gender. one group of Diari people says karara, while the other group says kalinguru. The latter word approximates the Wonkanguru language, while the former is a pure Diari word. The term also implies the concept of 'very hot', although it is not verbally expressed. This simply stems from the fact that hot winds blow only from the north; and the native people live in dread of them. _{karara pirna ngakangu terkana warai ngakangu paltuni
north-wind big towards me stood, towards me on the way
a strong hot wind was against me, while I was on my way

i.e., I had to walk into it as it blew into my face.} _{kararani ngamau, mita maltirinanto
during north wind sit down, ground ought to cool off
while a hot north wind is blowing, stay at home until the [ground] has cooled off} _{karara naniwa jerra wilparijila

A less commonly used form of the present tense.

hot wind she there (in that direction) opens up
the hot wind arises in that direction

and does not comes from over there.} _{karara naniwa jera wilpariji
the hot wind comes from over there
note one 'r' for 'that direction, yonder'.} _{karara
adj.
warm-blooded
full of blood, healthy (when the blood is circulating and pulsating in a proper and normal manner).
naujata kana karara-tepildra
he (personally) man hot-living [also]
this man is thoroughly healthy,
Reuther: "kerngesund".
his blood circulates normally} _{kararali ngana patai
the hot wind me grasps
I feel the hot wind very much

[it affects me].} _{kararali wariwarina
[from the] hot wind to languish
to become exhausted from hot wind.} _{karara wapana
to go impetuously,
Reuther: "hitzig".
, to go hastily
adverb use.} _{karara mandrani
in the body of the hot wind, in the midst of the hot wind

minandru jura karara mandrani ngapa pratjana [tapana]
Here Reuther omitted the main verb (tapana), giving only the auxiliary.
warai?
why you [pl.] hot wind in the body water all [drank]?
why have you, [while still only] half-way along the track and right in the midst of this hot wind, [already] drunk all the water?

seeing that we still have a considerable way to go in this hot wind, before we get to [the next] water.} _{kararani japali
afraid of the hot wind

ngani kararani japali wapala
I in the hot wind afraid to go
I am afraid to travel during a hot wind} _{karara tiririna
to argue heatedly

tania karara tiririna warai, bulu ngaiani tananaia patana warai
they heatedly argued, in vain we them restrained
they argued so heatedly, that we cound not restrain them} _{mitata-kararalako
earth hot wind here
here, in this stretch of country, hot winds blow
locally} _{karara-dia
limited period [or season] of the hot winds

Reuther: "Heisswindgrenze".

Mostly from the beginning to the end of the season in which the hot winds blow.
karara-diani ngaiani ngapa pirnani ngamala nganai mita maltirinantulu
hot wind in period ("boundary") we water at big sit will country until cooling off
during the season of the hot winds we remain camped ("sitting") at a big waterhole, until [the ground] has cooled off again} _{karara naniata karari birungana ngakana warai
hot wind she today howling came down
today the hot wind blew a howling gale
i.e. very strongly} _{kana naujata karara wordu
man he heat short
this man has not much heat
?} _{karara nania tupu najila

It is unclear in the original MS whether this sgould read najila or ngujila and whether, together with tupu
smoke, it comprises one word. Furthermore, is the above phrase a Diari idiom, or did Reuther confuse 'smoke' with 'dust'?

hot wind she smoke brings down
the hot wind whirls up the dust} _{karara warlungana
fierce ("very strong") hot wind} _{karara ngarina
to swoop down swiftly
or take a violent plunge, e.g. a bird after its prey.} Wkng hot wind Kuj hot wind Wkb hot wind Ngam hot wind Jaur hot wind this word bears reference to the muramura Darana>, whose mili became weary and exhausted on their travels. karli karli already, yet _{jura matja mudana warai?
you get finished?
have you finished (it) [yet]?

Answer:
karli mudana warai
already finished
[we have] finished already
Related here in meaning are the two words, matja and karli, both being adverbs of time. matja is better expressed by finished and karli by already.} _{karli wapana warai
already gone} _{karli tikana warai
already come back} _{karli puntina warai
already departed} _{karli jaura mudana warai
the speech is already over} _{karli nari
already dead} _{karli paru dukarana warai
the fish are already taken out of the net} _{karli jama karpana warai
the net [is] already mended} _{karli billi mudana warai
the string-bag [is] already finished} _{karli najinkana warai
already met up with each other
having bypassed each other.} _{karli tana ngurani tiririna warai baku
already they in camp argued over nothing
they have [already] had an argument in camp over nothing} _{karli nulu padakana warai kurieli widla
already he abducted stealthily a woman
like a thief, has has already eloped with a woman} _{nau karli kantanila

The usual expression is kantala. cf. No. 363 in this Volume.

he already a bush-walker
he is already sufficiently grown-up to be circumcised, therefore he must remain aloof from the camp, etc.} karlita karli-tha already, in fact Reuther's "bereits gewiss" is rather ambiguous. expressing personal certainty of something one has seen with his eyes. karlita ngato pita manina wonti already for sure I weapons grabbed I have, [in fact], already brought my weapons this word bears reference to the muramura Mandramankana. None of his men wanted to go along, so he said: karlita ngani wapajila. karliko karli-ku [already, more or less] more indefinite on account of remoteness. _{karliko ngani wapajila
I am ready to go
yet the person remains sitting and can still have his mind changed.} _{karliko pungata tampurina warai
the hut is already collapsing [more or less]
visible from some distance way.} kurla Reuther used the term "affix". certainty attached to pronouns to express certainty. _{ngakanikurla
definitely mine

nauja poto ngakanikurla nganai
he article mine certainly is
this article defintely belongs to me
in the case of a dispute.} _{ngatokurla
I for sure
[in the case of transitive verbs].
ngatokurla ninaia poto manila nganai, wata ngani japali
I surely him article fetch will, not I afraid
for sure, I will fetch the article, for I am not afraid (of them)} _{nganikurla
I for sure
in the case of intransitive verbs.
nganikurla pirkila nganai
I, for sure, will perform} _{juranikurla
definitely yours

juranikurla mita nanipini
definitely your land this (feminine)
this is definitely your country} _{tananikurla
definitely theirs

tananikurla naupini ngapatjili
theirs for sure this well
this is definitely their [soakage] well} _{jundrukurla
you certainly
with transitive verbs.
jundrukurla kirra ngakani manina warai
you definitely boomerang mine took
you definitely took my boomerang} _{nganikurla maramara, ngato bakana kirra manila nganai
I for sure with hands, I too boomerang take will
for sure, I have two hands, so that I too can take the boomerang} _{nganikurla manaldramata jatala
I for sure also with mouth to speak
for sure, I also have a mouth to speak
not only you.} _{jinkangukurla kanata wokarala wapaia jidna nandrala
to you [surely] men
Reuther uses the term "Leute 'people' almost without exception, even when the context suggests only 'men' could be meant.
are coming (at present on the way) you to kill
it is definitely you the men are after; they are already on their way to kill you} _{jidnakurla
you for sure
accusative.
jidnakurla tanali wontila wapaia tirieli
you for sure they seek with evil intent
it is definitely you they are looking for with sinister motives
to kill you.} _{judlakurla
you two for sure

judlakurla patijiritjibanietja
you two are certainly trouble-makers} Wkng definitely Kuj definitely Wkb definitely Ngam definitely Jaur definitely the muramura is Mandramankana. kalju kalyu type of bush feminine gender. _{kalju kapara
root of the kalju bush} _{kalju nindri

kalju shoot} _{kalju woda
stem of the kalju bush} _{kalju tiwi
blossom of the kalju bush} _{kalju pumpu

kalju bud} _{kalju paperi
pod of the kalju bush} _{kalju tandra
fruit of the kalju bush} _{kalju ngulji
resin from the kalju bush} _{kalju padi

kalju grub or caterpillar} _{kalju nguna
twig or branch of the kalju bush} kalju is one of the mardu class and traces its origin to Mandramankana, who once found all tress and grasses as being of one species, so he 'sang' [or enchanted] them; whereupon they changed into various species. Wkng type of bush Ngam type of bush Jaur type of bush Jandr type of bush kalkana karlka-rna to wait for _{kana kalkana
to wait for people

kana ngaiani kalkai, ngadani wapanani
people we are waiting for, afterwards to go
we are still wating for [some] people, so that we can go
they structure of this example does not match the translation. We would have expected the implicated-same subject verb form wapala rather than the imperfective-different buject form given by Reuther.} _{ngapa kalkana
to wait for rain

wolja ngaiana ngamana ngapa kalkana
soon we to sit down water to wait for
we are staying here yet and waiting for rain} _{manjura kalkana
to wait for manjura

wolja ngaiana kalkai manjura kalkana
soon we are waiting for manjura to wait
we are not going yet, but waiting for manjura} _{paru kalkana
to wait for fish

wolja ngamana paru kalkana, jamani wirinani
for a while to site here for fish to wait into the net while ("until") going in
we will sit down yet for a while and wait until the fish are in the net} _{watara kalkana
to wait for wind

ngaiani wolja kalkai watara mudananto
for a while we are waiting for wind would like to abate
we are waiting yet for a while in the hope that the wind may die down} _{kilpa kalkana
to wait for cool weather

ngaiani kilpa kalkananto, kilpani wapala
we cool weather want to wait for, in cool weather to go
we want to wait for cool weather, so that we can travel under cool [and comfortable] conditions} _{mauarli kalkana
to wait in hunger
i.e. hungrily to eait for.} _{paja-kapi kalkana
to wait for bird's eggs} _{turu kalkana
to wait for firewood} _{nganti kalkana
to wait for meat
or native game.} _{widla kalkana} _{ditji kalkana
to wait for the sun} _{kalkana kurana
to remain sitting
use as an adverb.
not to leave for the time being.
jura jerra wapanau, ngali kana kalkan kuranani
you (plural) that way go, we two for people while [lying down] to wait
you go over there for the present; we two will stay here yet and wait for the people} _{kalkantina
to stay back and wait for} kalkaterina karlka-tharri-rna to wait [for one's own sake] ngaiani wolja kalkaterinanto, kana wokarananto jauranto we for a while should wait, people should first come with word we shall wait yet for a while until the people arrive with news kalkamalina karlka-mali-rna to wait for one another ngaiani kalkamalila nganai tanaia tirimalinani we shall wait for oen another until they start fighting kalkanietja karlka-rna-yitya waiter, sluggard, Reuther: "Saumselige". dawdler, slowcoach kalkanietja jura nganai, minandru jura wata nurujeli wapantiji? slow you are, why you not quickly follow? you are dawdlers; why dont you follow us straightaway? this word is taken from the legend of Darana, who, after the requested rain had fallen, waited for the grass to grow. Wkng to wait Kuj to wait Wkb to wait Ngam to wait Jaur to wait Jandr to wait karla feminine gender. branch; ana-branch; spur _{pita karla
adjoining branch (of a tree); fork} _{kajiri karla
tributary, subsidiary creek; ana-creek} _{dako karla
adjoining sandhill} _{palto karla
by-way, side-track
which branches off from the main track.} _{maru karla
level flat that terminates in two narrow passes} _{tidna karla
diverging footprints of two people} _{minka karla
subsidiary caves that branch off from the main cave} Wkng branch Wkb branch Jaur branch Jandr branch this word is taken from the legend of Ngurakalana, who, once upon a time, on stepping out of the water, found that his feet were cleft just like those of an emu. kangi kangi jest, joke, fun also kangietja jester, joker. _{kana jidnita kangiwai
man, you [are a] jester} _{kangintaia ngaina wapananto
to the jester we cant to go
we want to go to the jester} _{kangi ngankijiribamalina
to set the stage for a practical joke

kami mara pudlaiata kangi ngankijiribamaliji
the two grandmothers are getting ready to play a practical joke} _{kana-kangi
one who elopes with another man's wife

kangi nauwajerra widla windrilkanietja, morla ngumu ngaina wapantinanto nina nandrala
the eloper
Reuther's "Mitfrauendurchgeher" is a rather crude expression, and so I have translated it with the same meaning I gave at the beginning of paragraph 4.
he that way woman-seducer, more good (i.e. better) we [should] go after him to kill
the eloper has run off with the woman that way; we had better go after him to kill him} _{mankara kangi
girl who chases after men; [philanderer]

minandru jidni ngakangu karipateriji, kangi jidni?
why you to me run after, men-chaser you?
why do you run after me; are you a man chaser?} kangietja kangi-yitya joker, jester kangietja nauja, nulia wats mudai jester he, he not finishes up he is a jester, and never stops [with his jesting]. kangirina kangi-ri-rna to play for amusement ngaiani tjaptjapuni kangirinanto we want to play ball kantjawaru type of caterpillar this word, a compound of kantja green (e.g. grass) and waru white; naked, devoid of bush and grass means 'green-white' or 'green and white'. this is a caterpillar which is quite green at first, but later changes in colour to almost white. Its origin is attributed to a butterfly. When rain has fallen at a certain season, a type of plant comes up which this caterpillar eats. In no time a butterfly appears and lays its eggs on the leaves of this plant. The latter is so voracious, that in a [very] short space of time it has eaten off all the leaves, so that the ground is bare. At this stage the caterpillar is gathered by the Aborigines, roasted on the coals, pounded [to meal], and eaten. Any caterpillar that remains alive now bores a hole into the ground and disguises itself, in order to appear after the next rain as a butterfly. this caterpillar was once discovered by Darana, the muramura. He was sitting in a wurley together with his wife, when they both [decided] to go out in search of food. Whilst he came across muluru caterpillars, she found majiwitta and kantjawaru. No. 961-16 kanku kanku boy, lad masculine gender. karuwarli karruwali one who is uncircumcised; uninitiate masculine gender. when a young lad is grown up, he is taken away from his family, and, together with other youths of his age, is sent away from the camp. Meanwhile, until the time of his circumcision, he is called a kantala, that is, 'a bush dweller' Reuther: "Graser". Cf. footnote under No. 26 of this Dictionary. It should not be overlooked that, although Reuther translates kanta with 'grass,' this is a qeneric term to include all types of herbage, bush and shrubbery. Cf. kanta nguja, No. 366 to No. 490. [The word is a compound of] karu one who is not painted up, not decorated and warli secret, and means 'one who remains secluded and without [ceremonial] decoration'. Up to the time of his circumcision the youth is not allowed to decorate himself with paint. In addition to that, he must remain in seclusion as 'a camper out bush' or as a maraljerra. _{ngaiani ninaia maraljerra ngankana warai, wolja materi ngankala
we him bush-dweller made, soon man to make
we have sent him out of the camp, in order to circumcise him in due course} _{karuwarli dankana
to give birth to a boy

nandru karuwarli dankana warai
he has given birth to a boy} _{karuwarli taribana
to send away a youth who is about to be circumcised
to remove him from the camp.
karuwarli ngaiani matja taribana warai
we have already hunted away the young lad who is to be circumcised} _{karuwarlila jurborina

There appear to be several mistakes in this paragraph. In the first place, Reuther uses what appears to be the agentive case (karuwarlila) in connection with an intransitive verb (jurborina
to come in, which, however he translates with 'hereinbringen' 'to bring in,' as though it were transitive In Diari the latter would be jurborilkana. The example he then gives still bears the noun in the agentive case, in spite of the verb being intransitive.

to bring in a young lad who is to be circumcised
something that is done with solemn ceremony.
karluwalila matja jurborina warai wimaia
the uncircumcised [lad] has just come in for the ceremony} _{karuwarli wonkana
to stage a circumcision song

tanali jelaua karuwarli wonkai
somewhere they are putting on a circumcision ceremony (song)} _{karuwarli tjanka ngankana
to soften up an uncircumcised novice
to grab him and bring him near [for presentation].} _{karuwarli kuri widmana
to hang a knee-cover
Reuther: "Knieschale", whatever that is
(a broad bone) around an uninitiate
for a sign that he is about to be circumcised.
the kuri is an ornament, typically made of sea shell and hung around the neck.} _{karuwarli dakadaribana
to present an uninitiated [youth]
this takes place one or two days before the [operation], whereupon he is rubbed in with fat and ochre for the first time.} _{karuwarli malka kurana
to paint an uninitiate
to paint certain [decorative] symbols on a boy to be initiated.} _{karuwarli turumanja jinkina
to give the uninitiate a firestick
this takes place when he leaves the camp, so that he can make his own fire.} _{karuwarli kirra wonkibana
to sing the boomerang of an uninitiate
as a bush-dweller, he may not use a boomerang, otherwise the circumcision [operation] may miscarry.} _{karuwarli pinta tajina
to eat the bond of the uninitiated
[to join] the ranks (union) of the circumcised; [to undergo] the act of initiation ("circumcision").

When the circumcision wound has healed, a man is "circumcised"
More correctly, 'subincised'
a second time. The penis is cut on the underside with a stone knife, as far as the urethra; this is said to be an extremely painful [act of surgery]. Any person who underwent this operation was known as a kulpi, while the person who went through only the first [stage] was a tjutju. The uninitiate is called a karuwarli by all the tribes.} the [custom] of removing a karuwarli from the camp originates with the muramura Tjarluwarina, whose mother had no husband. This woman, Patokarini [by name], once devoured a dog, and in consequence thereof gave birth to Tjarluwarina. Soon after he was born she sent him out as a karuwarlila, Again, as in paragraph [4] above, Reuther adds the unexplained -la suffix whereupon he was circumcised. the suffix -la mentioned in Scherer's note is -lha meaning 'new information', indicating a change in circumstances. karakararana to leave in no peace; to molest, to disturb, to cause disquiet; to hard-press _{tjutjujeli karakararana
for insects to leave one in no peace

tjutju marapujeli ngana tinkani karakararana warai, wata ngani mukaturarana warai
insects many me (acc.) during the night molested, not I asleep lay
the insects left me in no peace all night; I didn't sleep a wink} _{muntjujeli karakararana
for flies to leave one in no peace
crawling into one's eyes, ears, etc.} _{miriwirieli karakararana
for maggots to torture one
in sores.} _{wonkujeli karakararana

Spelling the word "wonkoo", S. Gason describes this as "a light brown and grey snake, from 4 to 7 ft. long, venomous and very vicious".

for wonku snakes to cause one disquiet
No. 3975.} _{mirkali karakararana
for ants to bite} _{ngaltjamarieli karakararana
for wasps to attack one} _{katali karakararana
for lice to torment one} _{karakararana kurana
to cause [serious] disquiet while passing by

tjutjujeli ngana karakararana kurana warai, ninkiwa nau minkani wirina warai
snake me touched, here he in a hole glided into
a snake touched me in passing, and has glided into this hole} karakararibana to not leave in peace as in No.526. karakararibanietja person who leaves one in no peace this word refers to the muramura Karuwondirina, who once dug himself a hollow Reuther eine Mulde in the sand in which to rest by night; but the insects gave him no peace. Wkng to annoy Jaur to annoy Jandr to annoy kati kathi clothing; covering masculine gender. _{tjukuru-kati
rug made of kangaroo fur} _{tampangara-kati
rug made of pelican skin

Reuther inadvertently wrote tampangari-kati.} _{kantu-kati
rug made of wallaby fur} _{mari-kati
rug made of scrub-wallaby fur} _{kanunka-kati

kanunka fur rug
these animals are practically extinct.} _{pildra-kati
possum fur-skin rug
also these animals are now hard to come by.} _{punku-kati
underspread (or covering) for children

Reuther: "Warz".

made of a coarse hemp.} _{tidna-kati
kurdaitcha shoes

Reuther: "Fussbekleidung".

the latter were for [use by] the sorcerers, whose footprints were not allowed to be discovered; therefore they wore a type of shoe which left no footprints behind. kati also denotes the hair-covering of land animals and the plumage of birds people and fish are naked. All land animals
Aboriginals classify as 'animals' all creatures that are confined to the ground, whether they have fur, feathers, or skin. Thus, even emus are classed as 'animals' because they cannot fly.
such as snakes, lizards, etc. wear their own peculiar kati. Under no circumstances, however, is this to be confused with the skin, hence to be viewed not from without but from within, that is to say, from the point of view of the individual [creature's] warmth. Thus, an animal may have a beautiful or not-so-beautiful kati; notwithstanding, for that animal it is the essential warmth-giving cover for the preservation of life.} this word bears reference to the muramura Papapapana, who appeared in the form of a bird, and laid eggs. However, whilst hatching these, he lost his lovely appearance, namely, a portion of his feathers (clothing), which considerably changed his looks. Wkng clothing Wkb clothing Jaur clothing kaparau kaparra-wu come! dual imperative kaparalau! you two, come!, plural imperative kaparanau! you folks, come!. All other forms [of the imperative] have been lost. this word is composed of kapara loins and -rau, -ralau, or -ranau, which are equivalent to jara this way, i.e. 'loins this way'. kaparau ngakangu! come here to me! . kaparina to become hot; to perspire this word is derived from kapara loins, to which the intransitive verbal form is attached. The meaning is: 'to move the loins [or thighs]'. _{tinkawirdi ngaiani turujeli kaparina warai
during the night we because of (abl.) the fire perspired
during the night we were perspiring, because we had lots of firewood

i.e. a huge fire).} _{waparali kaparina
to perspire on account of the humidity

tinkawirdi ngani waparali kaparina warai
during the night I because of the humidity perspired
during the night I was perspiring, since it was extremely humid} _{palkuta ngani kaparijila muntja
body I is feverish ill
my body is suffering from a feverish heat} _{tidna kaparina
for the feet to perspire

mardali ngani tidna kapariji
because of the stones I feet [are] hot, i.e. from walking on the stones my feet are burning
they are hot} _{mara kaparina
for the hands to perspire

minka ngato bakuna warai mita nguruni, ngani mara kapariji
hole I dug ground in the hard, I hands am perspiring, i.e. I have dug a hole in hard ground, so that [now] my hands are perspiring
are hot or burning} _{watarali ngani milki kapariji
because of the wind I eyes are burning
my eyes are burning from the hot wind} _{ditjieli ngani milki kapariji
my eyes are burning from the [hot] sun} _{woldrali kaparina
to burn on account of the heat of the sun

woldrali ngani tidna kapariji
because of the sun's heat I feet are hurting
my feet are hurting from walking in the blazing heat} _{mauarli kaparina
to suffer pangs of hunger; for hunger to pinch; to have a ravenous hunger

ngani mauarli kaparina (adv.) dikana warai
I hungry returned
a ravenous hunger overwhelmed me, so I came back} _{pilpiri kaparina
for one's shoulder to ache

ngani pilpiri kapariji billi pirnali
I shoulder suffer pain string-bag because of the big
my shoulder is hurting because of the large or heavy string-bag} _{mangatandra kaparina
to have a headache
from carrying some heavy weight on the head} _{noaia kaparina
to long for a Ate

nauia noaia kapariji milingeru mandaka ngamana
he for a wife craves, continually unmarried to sit
he longs for a wife and does not want to be always single} _{jaurali kaparina
verbally to hard press

nulia ngana jaurali kaparibai (tr), nunkangu jela wapananto
he me with words hard presses, to him together should go
he keeps on strongly urging me to accompany him} _{mitani kaparina
to long for a country
to be homesick for one's native land

tana kana mitani kapariji
they people for country are longing
these people are homesick [for their native land]} _{kaparina kurana
to long to go

minandru nau manu kaparina kurana warai, nau buljubulju
why he temperament desires to go? he upset?
why has he set his heart upon going home? is he upset?} _{potuni kaparina
to crave for possessions (things)} kaparibana to exert pressure (on some other person); to make his blood boil; to stir up his feelings kapariaetja person who never ceases to urge or admonish; one who easily perspires kawolka kawalka crow masculine gender. ka is the call of the crows, and wolka young crow. The meaning [of the word therefore is]: 'the cry of the young crows'. With regard to signs and omens in reference to crows, as well as to the disguise of witch-doctors through them, see the next book. The kawolka is a mardu totem within the Kararu moiety (kararu means good-natured, easy-going. nauja kana kawolka mardu ngandri wittani he man crow totem mother in line with this man belongs to the crow totem Reuther: "Geschlecht". in line with his mother One simply says of such a person: nauja kawolka he crow he is a crow [man] Such a man would never help to kill another man of the same mardu; that would be tantamount to suicide. On the contrary, if there is a plot [afoot] against a man of the same mardu, he tries to save him where and in whatever way possible. However, if he bears a personal grudge against the man, so that he more readily than not sees him die, he simply stays in the background and takes no personal part in the killing. _{kawolka tidna
crow's footprints} _{kawolka kutja
crow feathers} _{kawolka kunjila
crow's nest} _{kawolka wolka
young crow; fledgling crow} _{kawolka kapi
crow's egg} _{kawolka ngandri
mother crow} _{kawolka ngaperi
father crow} the eagle (karawora) is mentioned as being the father of crows. If a group of crows is seen together, one speaks of this as dalkajura, meaning: are you on the way? One simply cannot be sure whether this is not a flock of disguised sorcerers in which the devil goes about, who is out to snatch human hearts to eat. this name bears reference to the muramura Mandramankana, who was killed and buried. However, the crows came to peck around on his grave, with the result that: he woke up again and came alive. Wkng crow Jaur crow Jandr crow kalti kalthi spear feminine gender. _{malka kalti
malka wood spear} _{pau kalti
spear of wood} _{kalti kurkalta
spear that is somewhat flattened at the point} _{kalti kukawordu
type of short spear} _{kalti pajiri
long spear} _{kalti tiri
dangerous (evil) spear
very sharp-pointed spear.} _{kalti pita mundu
first spear to gash
[the victim] of a killing case, and which brings about the man's collapse at the same time.} _{kaltieli dakana
to penetrate, transfix with a spear

ngaperi ngakani tanali kaltieli dakana wonti
father my they with a spear pierced
they ran a spear through my father} _{kaltieli woribana
to throw a spear, to hurl a spear
During a fight the spear is hurled with a kalti in such a way that it does not fatally wound, but merely disables [for further fighting]. The upper thigh is the prime target for this. The Aborigines are so adept at spear-throwing, that they do not strike the head or the chest (that is, the upper part of the body) but [only] the upper portion of the thigh. If an aim miscarries, so that a man falls dead to the ground, [the deed] must be avenged by a similar death. Of this a man was afraid. During a duel, if the opponent is struck in the upper part of the thigh, so that he falls to the ground, he is considered beaten. After the victorious party believes to have maintained his rights, he is now prepared, in the interests of goodwill, to accept a stab in the upper part: of the thigh from his vanquished partner. He says:
kalala dakamai ngana, jidni ngadani ngundraiati
in revenge stab me, you afterwards otherwise think of it
as I stabbed you, so you stab me now in retaliation
So that you don't need to try to do it again later on. In most instances the vanquished party complies. Then both are reconciled again.} Spears were traded in by the Ngamani tribe [and exchanged] with the Jelujanti people higher up on the Cooper. The Diari people mostly offered ochre and stone knives in exchange [for them]. Spearheads are also used for purposes of sorcery, in place of bones. The blood on a spear is washed off into a wooden bowl, and offered as a drink to young men who have not as yet speared another [man]. [Thereby] they are to become fearless. During a thunderstorm spears are buried in the ground, because they are smooth and are believed to attract lightning. If rain-clouds come up, the point of a spear may not face in their direction, because it is [also] believed they talara tapana, absorb rain, or prevent it from raining. On visiting a camp, a man lays down his spear in such a way that the point is turned away from the camp. This signifies that the man has no evil intentions. If he were to let a spear face the camp, it would be an indication that he was malevolent. the two muramura Pildrana and Jikaura, once had a fight and empierced each other with spears. This is the first time that the name 'spear' (kalti) crops up. Wkng spear Kuj spear Jaur spear katimarkara kardimarkaRa crocodile feminine gender. katimarkara is a Ngamani word and is a compound of the adjective kati very stout, e.g. a stout tree, and the verb markarana to crawl, to glide along on the stomach. It means 'a fat crawler'. the katimarkara features in many of the legends, and for the most part is accorded divine honours. At Kudnangaua, Jultjurani, Ngurluparani, Wonawaruwonpani, Jerpawarili, and Mardapirila there are some that are regarded with sacred reverence. Generally speaking, the kadimarkara bear some relationship to the sorcerers, or, vice versa, these with them. Sorcerers [claim to] see them only in waterholes, and have power over them. If anyone wants to wade through the water, the sorcerer goes in first, treading on the jaws of the katimarkara, so that it cannot swallow anyone; only then may the people follow him, and pass through the water. In Salt Creek the katimarkara once swallowed a number of people, and so the kunki sorcerers in turn swallowed them. Their bones are still pointed out today. kapakaparunga [type of] bird masculine gender. a kapau-sayer. See a list of bird species in the text book. In his comparative wordlist Reuther identifies this as "cuckoo". karla empty _{koko karla
empty tree-hollow

kokuta karla, kapi pani
tree-hollow empty, eggs without
the hollow in the tree is empty; there are no eggs inside} _{punga karla
empty wurley

punga karla ngato najina warai, poto matja parai, kana pani
wurley empty I saw, things already lying about, people without
I found the hut empty and not a soul inside, yet there were things lying about} _{mandra karla
empty stomach

mandra ngani karla mauarli
stomach I empty hungry
my stomach is empty from hunger} _{billi karla
empty string-bag

billi karla, ngani nganti pani wirarina warai
the shoulder-bag (is) empty, I animals without walked around
the shoulder-bag is empty; I came across no native game} _{ngapa karla
empty water[hole]

ngapa naka karla, wata jerra palkau!
water there empty, not thither go!
that water [hole] is empty; don't go there} _{mara karla
empty hand
i.e. possessionless.
ngani karla mara kalata
I certainly hand empty
I have no possessions whatever. (Please believe me!)} _{mana karla
empty mouth
i.e. with nothing to eat.

mana karla ngaiani parana warai
mouths empty we lay
we lay down to sleep (last night) without having had anything to eat} _{pirra karla
empty coolamon

ngapa ngamalkai?
water you have?
have you any water?

Answer:
pani, pirra karla
no, coolamon empty
no, our coolamon is empty} _{dalpa karla
empty ears
without chewing-tobacco [plugged] behind the ears

majerra pitjirilai!
now there, O chewing-tobacco!
have you any chewing-tobacco?

Answer:
ngani dalpa karla
I ear empty
I haven't any} Pitjirilai is a friendly form of request, whereas pitjirita expresses an emphatic 'give'. _{ngurlu karla
empty edge on a millstone
when a millstone doesn't grip, so that the pulp
Reuther: "Brei".
from the seed does not flow from the millstone into the dish

ngato paua dakai ngurlu karla mina marda nauja?
I seed grind millstone-edge empty; what stone he?
I am all the time grinding seed, yet no pulp is running down into the dish. What sort of a stone is this?

it does not grip properly.} _{paratara karla
empty [featureless] plain
a plain without vegetation.
kanta jundru najina warai?
grass you saw?
did you see any herbage?
Answer:
paratara karla
plain empty
no, the plain has no vegetation} _{ngapakutu karla
empty waterhole} _{ngara karla
empty heart
joyless heart.

ngamamai ngakangu ngana ngara jenila, ngani ngara karla
sit down towards me me heart to press upon, I heart empty
stay with me, and press my heart against yours; otherwise I will have no happiness at all} _{talara-palku karla
waterless rain clouds

talara-palku tana karla, tandra pani, windri jildri
rain clouds they empty, fruit without, only lightning-flashes
the storm clouds are dry (waterless) they carry no rain in them, they only flash with lightning} _{pariwilpa karla
cloudless sky} _{panto karla
empty lake} _{kajiri karla
empty creek or watercourse} _{dako karla
vegetationless (empty) sandhill} _{maru karla
empty flat
i.e. an ungrassed flat.} _{minka karla
empty burrow
i.e. no animals inside.} _{jama karla
empty net
i.e. no fish caught in it.} _{pita karla
without weapons} _{tidna karla
without footprints
i.e., there are no footprints to be seen.
tidna karla naka, kana pani
footprints none yonder, people without
there are no footprints there, therefore no people either} _{palto karla
empty track
i.e. no people travelling on it.
palto karla, tana wata wiringana warai
track empty (without footprints) they not went past
the track is without footprints, for they have not yet passed this way} _{kunjila karla
empty nest
i.e. with no eggs.} _{mangatandra karla
empty head
i.e. without a load on top.
mangatandra karla tana tikai, wata tanali minakulno
Reuther translated minakulno literally as "was eins" 'what one'. However, it is the Diari idiom for "irgend etwas" 'anything'.
waltai
head empty they are returning, not they anything are carrying
empty-headed they are returning, without carrying anything on their heads. That is to say, anything that cannot be carried in the string [shoulder-]bag is carried on [top of] the head} _{kapura karla
empty armpit
i.e. without a full string-bag under the arm.
kapura karla nauja tikai, pitjiri pani
armpit empty he returns, chewing-tobacco without
he is coming back with empty arms, without any tobacco in his dilly bag} _{ngura karla
empty camp} _{mita tarli karla
earth tongue empty
devoid of foreign speakers. 'Earth' here means one's most immediate surroundings, and 'tongue' means 'language'. The meaning of the phrase, therefore, is: 'free from strange-speaking people'.
[The point is] that strange-speaking tribes are also invited to [participate in] a sacred ceremony.
Reuther: "Goetterverehrung"
In the following sentence they are invited, to be sure, but have not yet arrived.
mita tarlila karlalu, tana wata wokarana warai nunkanguja pirrani
earth tongue empty, they not arrived towards this in month (moon)
the surrounding area is still free of strange speakers; by this moon they have not yet arrived
[The intended meaning is:] 'although we have invited them and fixed the time'.} _{mita piri karla
earth space empty
nobody in sight when one peers into the distance and sees not a soul.
mita piri karlalu, watalu tana wokarai
earth space until empty, until not they come
up to now there is no indication of their coming} _{ngapa-junga karla
empty waterbag
water skin

ngapa-junga nauja karla, ngapala jerra kaluamai!
waterbag he empty, water yonder draw!
the waterbag is empty; draw water from over there, and fill it up} _{kutuwilpa karla
open (uncovered) hole} _{pulparka karla

In error Reuther wrote pulpakurla but then went on in the same paragraph twice to write the word correctly. See Dictionary No. 2941.

unused windbreak
empty of people.
pulparka karla, tana kara ngurani
windbreak empty, they perhaps in camp
the windbreak is empty of people; they are probably in the camp

Pulparka is used only when a windbreak has been erected at the water's edge; otherwise one speaks of a katu.} _{mangatandra karla
empty-head
i.e. one who doesn't know what to say and who can't say anything.
minandru jundru wata jaura ngamalkai?
why you (sing.) not words have?
why don't you say anything?
Answer:
a-ai, mangatandra ngani karla, baku jataiati
not so, head I empty, useless [words] otherwise say
don't say that, my mind is blank and I don't know what to say, except to talk idle gibberish} _{kappa karla
empty hips
not to be wearing a belt.} _{doku karla
empty back
not to be carrying a child on the back.

doku karla pudla wokarai, kupa kara pudla tintana warai
back empty [they] both are coming, child probably both lost
they are both arriving without a child on the back, they probably lost their child whilst they (at a remote distance) were away, that is to say, it probably died} _{maku karla
empty legs
for no dog to be following on behind

maku karla nauja wapai, ngala woderi kintala?
legs empty he is going, what where dog?
he is going on his own; where is his dog?} _{karla wapana
to go empty-handed
not to be carrying anything.} _{karla tikana
to return empty-handed
not to have caught any game.} _{karla kurana
to intend to go empty-handed
adverb use.} _{karla najina
to see empty
to see nothing.} _{karlani wirarina
to wander around aimlessly
to search around, where there is nothing to be found
here "karlani" is in the dative case} _{karlani terkana tikana
to have wandered around aimlessly and to have returned home on the same day} _{karla wulu
both empty-handed
both having caught nothing.} karlaetja karla-yitya one who always comes home empty-handed i.e. who has had no fortune in the hunt. Such a man is ridiculed in the following way: karlaetja jidni ngamamai, karla tikaiati a useless hunter you are; sit down and stay home You still come back empty-handed, regardless. this word originates from the muramura Pirnawarankana, who once went out hunging. However, having caught nothing, he came back empty-handed (karla). Wkng empty Ngam empty kaluka kalhuka mature woman cf. No. 347 in this Dictionary. feminine gender. a woman borders on the years of mature age. Just as [members of] the fair sex are judged and named from time to time by [the condition of] their breasts according to their age, so also the kaluka. this word is derived from kalu liver and means 'to cover the liver'. When a woman has advanced to the age of being a kaluka, the breasts begin to sag and thus cover up the liver, as it were. kaldru kaldru vigorous, energetic; strong-willed; undaunted _{kana kaldru
vigorous man

kana kaldru naujata, wata ngaiani ninaia jupananto
man vigorous he, not we him must hardpress
he is a forceful man; we must not pressurise [or annoy] him too much
else he will carry out [his threat].} _{jaura kaldru
forceful words

nulia jaura kaldru ngamalkai, wata nulia pirkiji
he words forceful has, not he puts on an act
his words are forceful; he doesn't hesitate for long} _{tirini kaldru
resolute, durable in a fight; steadfast, courageous
not cowardly.} _{dalpa kaldru
open-eared
tractable, obedient} _{nuru kaldru
persevering strength

Reuther translated nuru with "Staerke" 'strength'. However, it is an adjective, meaning 'quick'.

e.g. by showing endurance in running, by not tiring, by not giving in.} _{kirra kaldru
extraordinary boomerang
a boomerang that doesn't break on impact. that falls [neatly] into the hand, and that flies well over a long distance.} _{kata kaldru
powerful echo
e.g. during a thunderstorm.
kata kaldru naua terkana ngariji
echo very strong he to stand comes down
it was a very loud thunder-clap.} _{teri kaldru
fine young man, strong young man, healthy young man} _{mirtja kaldru
clearly audible shout
voice [even] from a considerable distance away.} _{wima-kata kaldru
voice that cannot tire

nauja wima-kata kaldru, wata nauja tinkani walturiji
he song-echo (voice) indestructible, not he in the night grows weary
he has an indestructible voice, that lasts all through the night} _{kana kaldru
skilled man; expert
No. 541-1

kana kaldrujeli ninaia billi dakana warai
man skilful him shoulder-bag has woven
an expert has woven this shoulder-bag} _{kindala kaldru
very vicious dog} _{tjutju kaldru
vicious snake} _{murani kaldru
well versed in ceremonial affairs

Reuther: "im mura Gott bewandert".

having an accurate knowledge of the legends

nauja muraia kaldru, nulia ngumu pintakai
he of the ceremonies positive (versed in the sacred legends),
Reuther: "Goetterlehre".
he well relates, explains, repeats
he has an accurate knowledge of the sacred legends and [can] relate [or recite] them admirably} _{nguna kaldru
strong arm

nauja nguna kaldru paua dakala
he arm strong seed to grind
he has a strong arm, for he exerts pressure when grinding seed. This can be understood to mean: a) he gets things done; b) he does not easily tire} _{nauja kana kaldru, nulia pitjiri ngaianangu marani kaldrujeli dukarai
he man courageous, he chewing tobacco us out of hands cheekily takes
he is a plucky man; [quite] cooly he snatches the chewing-tobacco out of our hands} _{kaldru wokarana
to arrive undaunted
adverb use.} kaldruetja kaldru-yitya undaunted, brave, plucky, or skilled person this word has its origin in the legend of Pirnawarankana, who sang the bukatu-wima song of the ochre collectors exceedingly well kaldru. kaluwinkana kalhu winka-rna to fetch something from nearby out of loving [concern]. this is a compound of kalu liver and winkana to fetch something from nearby. the feelings, which we normally ascribe to the heart, are here traced back to the liver. Love, in this connection, implies the impelling duty to sustain and fortify somebody's life, and help him on the road [to recovery]. This is compassion of a pagan [sort], which becomes a duty, inasmuch as a man must save his neighbour from mortal danger, so that perhaps he [himself one day] may be saved in return. True compassion, in the Christian sense, is CHECK. A man loves, in order to be loved; he gives, in order to be able to receive ("take"); he is compassionate in order to experience the compassion of others. _{ngapa kaluwinkana
to fetch water from within a short distance of a track

jundru ngapa kaluwinkau nankaniwa pitaia, ngaiani talku wapanani
you water aside from the track bring hither her over there towards the tree, we directly when going
you [go and] fetch water from somewhere alongside the track to this tree (where we, after wearying ourselves, will sit down in its shade), while the conditional form we walk} _{paua kaluwinkana
to fetch seed for bread-making from somewhere alongside tracks

jura terieli paua kaluwinkananto, ngaiani widlakupanto talku wapai ngapaia nakanika
you young people seed (for eating) from alongside the track ought to bring hither, we with women children directly are going towards water, see there
you young people are to [go and] fetch some seed for food, whilst we with the women and children head straight for the water

-ka indicating it is already visible} _{paru kaluwinkana
to fetch fish from somewhere alongside a track

paru kaluwinkanau kanani, ngaiana paltuni tajingala
fish from alongside the track bring hither for the people, we on the track to eat while going along
fetch some fish for the people from somewhere off the track, so that we can eat as we go along} _{pita kaluwinkana
to fetch spears (weapons) from somewhere alongside a track

pita kaluwinkanau, ngaiani kanani najinajibaterila
weapons from alongside the track bring hither, we from people to protect
you [go aside and] fetch some spears; meanwhile we will protect ourselves, so that they don't come near us} _{buka kaluwinkana
to fetch food from within a short distance of a track

wapanau jura teri ngurunguru buka kaluwinkala

In error Reuther wrote winkala instead of kaluwinkala.

go you young men strong food from alongside the track to fetch
you strong young men, go and fetch some food from somewhere off the track} _{kana kaluwinkana
to fetch people from a camp situated back from a track

jerra mindrianau kana kaluwinkala, windri ngaiana ngalje, ngaianana marapujeli kalalu ngankaiati
thither run people to fetch, only we few, us many [will] otherwise out-match
'run thither quickly to fetch some men, for we are only a handful; our numerous [opponents] will otherwise out-match us} _{pitjiri kaluwinkana
to fetch chewing-tobacco from somewhere off a track

pitjiri kaluwinkanau worku ngapaia, ngaiani widlakupanto
chewing-tobacco fetch from alongside the track roundabout to the water, we with wives and children
fetch some tobacco from somewhere off the track, but go right around, so that you come back to the water from the other side; we will remain sitting by the lakeside with mothers and children} _{kaluwinkana karitjina
to turn back, to go out bush
adverb use.

widlakupaia mindrialumai kaluwinkana karitjila nakanika
towards women children both run to turn back out bush that way
both of you, tell the women and children that they should not come in here, but turn back out bush and stay tMre} _{jama kaluwinkana
to fetch a net from somewhere within a short distance of a track} _{worduwordu kaluwinkana
to pick up small articles from close alongside a track and bring them along} _{paua kaluwinkana
to fetch seed from somewhere off a track} _{ngara kaluwinkana
to fetch one's heart a short distance from a tracks
to provoke or incite some distance away from a track.

minandru tanali ngana ngara kaluwinkana warai; ngato pupanantulaka?
why they me heart aside from the track fetched, I insults should shout after?
why did they provoke me some distance back from the track, as they were passing by? should I shout abuses after them?

Here pupana denotes bad people} kaluwinkala person who fetches something from within a short distance of a track this word originated from the legend of the muramura Nurawordupununa. Once while he was on walkabout, he went aside from the track to a waterhole, scooped his waterbag full of water, and continued on his journey. He did [what is called] kaluwinkana. Wkng to to fetch Kuj to fetch Ngam to fetch kakatji kakatyi type of small insect feminine gender. this insect creature probably belongs to the ant family, for, like the ant, it builds for itself a small earth-mound, in whose cone it heaps up [small bits of] straw (chaff) These [little] creatures live in large colonies. When the kakatji are very busy at work, the 'natives' regard this as a sign that it will soon rain. The eggs are eaten [as a delicacy]. under No. 2664-20 Reuther lists this as a 'type of edible caterpillar, type of edible grub'. This may be a reference to a species of termite. kakabilli hair-net feminine gender. derived from kaka uncle and billi net, [and literally] means: 'a net for uncle'. In Bavaria one would say: 'uncle's peaked nightcap. The old Bavarian fathers in the country were fond of wearing them. the kakabilli is a hair-net made of an indigenous flax. It was worn for two reasons: (1) Since a man was keen to let his hair grow long, so as to be able to twist it into string later on, he stuffed it into this bag, so that it should not fall down over his face; (2) When 'uncle' had no more hair, an occasion that often gave rise to harmless jokes, he wore a hairnet stuffed with maltara short emu feathers, in order to cover his bald pate. One did not dare to ridicule a bald-head in an unkindly way, for this, as an act of contempt for the aged, was punished by death. When this net is stuffed with bird-down and short emu feathers, it is called a kapuluru [sic]. kabuluru man's feather-cap feminine gender. this word, composed of kabu net and luru bird-down, denotes a net made of bird-down. Reuther: "im boesen Sinn". this head-covering is worn when a man is involved in arguments and fighting. If the net [or cap] is woven into a peaked [shape], so that it hangs down over the head with a tassel at the end, it is called [a kalbuluru]. kalbuluru type of hair net feminine gender. it signifies as much as [something that] hangs down. This type [of cap] is worn by the men as a decoration. The women also wear similar ones and call them wanubilli. See billi No. 18. wanubilli type of woman's hair net the two wives of Jelkabalubaluna made kalbuluru Reuther wrote kabuluru but surely he meant the type of hair-net worn by women, not by men. for themselves and put them on for a decoration, before killing their husband. karina vtr and vi. to run after, to chase, to catch ka signifies as much as to breathe heavily, or to breathe very quickly, and the inserted syllable -ri- indicates an intransitive form, i.e. an involuntary action. The meaning, therefore is: 'for a person to breathe very quickly', which is certainly the case when running after something. _{ngantini karina
to chase an animal
the thing chased is in the dative case.
ngaiani ngantini karina warai, ja bulu patana warai
we the animal ran after, and unable caught
i.e. we chased the animal, but couldn't catch it} _{kana karina
to run after a person} _{widla karina
to chase after a woman} _{ngapa karina
to go after water
to search for water.
ngapa nanaua kariau, jundru ngapakajiri mankamankanani ngaiani ngura kurala nganai nganti karakara
water her look for, you creek when finding, we camp erect will animals (acc.) near-by
you [go and] search for water, and when you have found it
"It" refers back to ngapakajiri. This seems to be the only place where the Iatter word occurs, and evidently means 'a creek with water in it'.
we will make camp there, because animals frequent that area} _{pitarali karina

Reuther's "ablative" after pitarali is, in fact, the agentive case peculiar to Diari, etc.

banished by the drought
or: the drought is catching up with us, or closing in on us.
pitarali ngaianina kariji, ngaiani wapananto paruntaia
the drought us pursues, we want to go towards fish
the drought is forcing us out; we must go to where there are [some] fish} _{milki karina
to run after eyes
oglers.

milki, in this connection, are members of both sexes who run after each other.
ngaiani milki kariji pudlana patalalu
we eyes are pursuing both until caught
we are going after the two lovers until we overtake them} _{poto karina
to chase after property
which someone has taken away.} _{ditji karina
to follow the sun
to go straight in the direction where the sun rises or sets

ditji kariau, ja jundru ngura mankamankala nganai
the sun follow and you camp find will
follow the sunrise or sunset, and you will find the camp} _{turujeli karina
tortured by the heat
of fever

kana jera mapaterianau, kanata turujeli kariji, ngaiana bulu milki najila
people here you assemble, the man by feverish heat is being tortured, we unable eyes to see
don't gather around the sick man here, you people; the patient is being so tortured by a hot fever, that we cannot bear to look at him} _{watara karina
to follow the wind
to walk in the direction in which the wind is blowing.

watara kariau nauka ngapataia
the wind follow, he there towards water
follow the wind; it is blowing straight in the direction of the water} _{dako karina
to follow a sandhill
to go along a sandhill} _{mita karina
to follow the ground
to cover a distance in quick time, or, by pressing on with all speed, to bring here the place one desires to reach.

jiritjianau, ngaiana mita karila maltini ngara, mita wordu ngankala
stand up, we ground to follow in the cool heart, ground short to male
get up, [let us] chase over the ground while it is cool, and shorten the distance (before it gets hot)', or: 'get up, so that we [can] lay a good section of the track behind us while it is cool; this will make it [seem] short to us} _{palto karina
to follow a track

palto ninaia jundru karila nganai, ja kantji najila nganai kana
the track him you follow will, and really see will people
if you follow this track, you will certainly come across people} _{ngapa-wilpa karina
to search for a waterhole

ngapa-wilpa means 'place where water flows together', i.e. the source, to form a watercourse or creek.
jundru ngapa-wilpa ngurali karina tarala nganai, naka jundru ninaia mankamankala nganai
you waterhole (source) always upstream follow will, there you him find will
you must always follow the creek upstream to its source; there you will find it [i.e. the waterhole]} _{miljaru karina
to go after time
the night

tinkawirdi ngaiani miljaru karina paraparana warai ninkida wokarala
throughout the night we night-time followed through hither to come
we travelled all through the night to get here} _{turu karina
to follow up a fire, to approach a fire

warle ninaia turu japiji? ngaiana ninaia karinanto kana najila
who him fire kindled? we him want to follow people to see
who kindled that fire over there? let us go over to see the people [who are] there} _{tidna karina
to follow footprints} karipaterina karipa-tharri-rna vtr and vi. to follow; to hunt; to pursue [This verb] governs the dative case, as the suffix -ni [indicates]. Reuther refers to this as an "affix", and adds the curious remark: "without it the accusative". Scherer seems to have misunderstood Reuther's note when he correctly refers to -nias an affix, and indicates that the noun without -nhi 'locative case' is the same as the accusative case form. _{ngantini karipaterina
to hunt an animal} _{paltuni karipaterina
to follow a track} literally, karipaterina means to drag oneself behind, puffing. karipaterinietja follower, pursuer this word is taken from the legend of Jelkabalubaluna who once went away; but his servants followed (karipaterina) and overtook him, in order to bring him back again. Wkng to follow Kuj to follow Ngam to follow Jaur to follow karakara kaRakaRa near; near-by; close-by There is an interesting example in No. 223-11 where this word governs the dative case, ngakangu karakara near me _{karakara ngamana
to sit near-by

jura karakara ngamananto, wata worita ngamana
you [pl.] nearby ought to sit, not far away to sit
stay around [or camp] in the vicinity, and don't go far away} _{ngura karakara
spot or camp near-by

ngura karakara tana ngamai, jerra wapanau buka manila
camp near-by they are sitting, thither go food to fetch
they are camping at a spot near-by; go there and get yourselves something to eat} _{ngapa karakara
water [situated] near-by

karari ngaiana manka wapananto, matja ngapa karakara
now we slowly should go, already water near-by
we may now proceed slowly, for water is close at hand} _{kana karakara
people in the vicinity

kana tana karakara, jidni tanangu karari wokarala nganai
people they close-by, you towards them today come will
the people are no longer far away; you will reach them today already} _{mita karakara
country near-by

karari mita karakara, ngaiana karari ngurani wokarala nganai
now country close-by, we today into camp come will
the country (to which we want to go) is nearby; today already we will reach the camp} _{wondiri karakara
boundary near-by

wondiri matja karakara, ngaiana wapalalu nganai
boundary already near-by, we go until will
the boundary (for which we are heading) is already near-by; we will keep going until we get there} _{turu karakara
fire close-by

turu matja karakara nania jerkiji, tanali ngapa mankamankana
fire already close-by she is burning, they water to find
a fire is burning right close-by; they have found water. (At night this is an indication that the people have found water)} _{punga karakara
wurley near-by

wata punga jinkani karakara wotiau, punga ngaldrani wolja jerkiati
not wurley yours close-by build, wurley both ours soon burn down otherwise
don't build your wurley too close to mine; otherwise, if a fire breaks out, they will both burn down} _{kaldra karakara
voice near-by

kaldra nauja karakara, tana wata morla worita ngamai
voice he near-by, they not more far away are sitting
the (answering) voice is near-by; they cannot be far away any more

the point of this sentence is that searchers have been singing out, and have heard an answering call.} _{paua mara karakara
patch of grass-seed near-by

ngaiana ngura ngankananto paua maru karakara
we camp want to set up seed-patch near-by
we want to set up camp close to the grass-seed patch} _{karakara wapana
to stay [or rather wander about] in the vicinity
adverb use.
not to go far away.
karakara wapani,
One would expect this word to have been written as wapanimai. However, Reuther wrote wapani. It would therefore appear that this abbreviated form is idiomatic.
ninkuwa ngaiana ngamala
near-by sit, a short distance away from here we to sit down
don't wander far away from here; we want to stay in this vicinity} _{karakara kurana
to lay down near-by

poto ngakani jinkani
This looks like a dative ending.
pungani karakara kurau, ngato wolja manila nganai
things mine your wurley near-by lay down, I soon fetch will
deposit my things in the vicinity of your camp; I will shortly pick them up [from there]} _{karakara terkana
to stand near-by

nauwa karakara terkai, ninawa karkau!
he near-by is standing, him call!
he is standing right near-by; simply call him} _{miljaru karakara
time at hand

tidna turuja miljaru karakara
feet for hot time at hand
the time for hot feet is at hand, meaning: summer is drawing near} _{kilpa karakara
cold near
winter [is drawing] near} _{talara karakara
rain [is] near

karari nania talara karakarala wokarala wapaia
today she rain near has come
rain is now (today) closely approaching} _{watara karakara
approaching storm} _{dako karakara
near-by sandhill

dako nauja karakara, naka ngaiani pirkila palkai
sandhill he near-by, thither we to play are going
the sandhill, whither we are going to play, is near-by} _{marda karakara
near-by mountain-range

ngura naupara marda karakara nganai, poto ngakani jundru manila nganai tikalkala
camp this range near-by is, things mine you take will to bring back
this camp is near to the range; from there you will bring my things back to here} _{panto karakara
near-by lake} _{kajiri karakara
near-by creek} _{ditji karakara
day [is] at hand} _{muka karakara
close to sleep
almost, nearly asleep.

ngani jindiji mukali, ngani tikai mukaturarala
I am nodding in sleep, I am returning to have a sleep
I am almost nodding to sleep; I am going back to lie down and have a sleep} _{karakara pirkina
to play close-by, to play in the vicinity} _{jama karakara ngamanau, tampangara najinajibala jama puraiati
the net near-by sit down, pelicans to watch net otherwise tear
remain sitting close to the net to watch the pelicans, lest they tear the net} _{wolkari karakara
near a loved one

wolkari
It would appear from No. 3835 in the Diari Dictionary that wolkari is an adjective. Here Reuther treats it as a noun.
ngani karakara, ngani wata wapala nganai
whom I love I near, I not go will
I will remain near the one I love; I will not go away} _{tidna karakara
footprints near-by

kana tana tidna karakara wapana warai, tana wata worita
people they footprints near-by went, they not far
the people's footprints have passed within a short distance from here; they cannot be far away} _{karakara ngamalkana
to keep under close observation
adverb use.

muntja padakanau, nina karakara ngamalkala
bring the patient hither, to have him nearby,(so as to be able to look after him)} _{palto karakara
near way, shortest route} _{karakara palkingana tarana
to show up [while passing] near-by

ngaiana kurukuru palkala wapaia, karakara palkingana tarala
we secretly travelled, near-by to pass to appear
we left in secret, in order to show up while passing near-by} _{karakara buruburulkana
to creep close up to} karakararina to draw nearer; to approach; to move in closer; to come closer _{morla karakararianau jela ngamala
more close move together to sit
move in closer, so that we can sit together} _{dirkalaia karakararina
to move closer to the shore

ngaiana dirkalaia karakararina ngariji naka ngamala tidna turuni
we towards the short to move nearer are going down there to sit feet during hot
we are going down closer to the shore, to sit there during the hot time [of the day]} _{turuntaia karakararina
to move closer to firewood

ngaiana turuntaia karakarariji turu karakara manila
we towards firewood are moving closer, firewood near-by to fetch
(during this cold weather) we are moving closer to the scrub, to have firewood nearby} _{ngaiana karakarariji kapi karakaraia
we are moving closer eggs towards near-by
we are moving in closer in the direction of the eggs (or where the eggs are)} _{bukantaia karakararina
to move in closer to food
to a patch of grass-seed} _{kanantaia karakararina
to move in closer to the people} karakararinietja someone who is overbearing, despotic, or obtrusive masculine gender. Wkng close Kuj close Wkb close Jaur close kupiri near to; close to; soon; shortly; about _{nari kupiri
close to death's [door]

kana ngato worarana warai nari kupiri, jelaka tanali nina todiji
man
Reuther: "den Leute nahe" This phrase is ungrammatical and therefore ambiguous.
left death near, there they him are burying
I left the man at death's door (when I went away); they are surely burying him there now} _{kana kupiri
close to the people

kanata kupirila
For meaning, see No. 557.
wokarala
men close to come
the men are about to arrive
they will soon be here} _{ngapa kupiri
close to water
about to rain

ngaiana punga wotinanto, ngapa matja kupiri
we wurley want to erect, rain already near
we still want quickly to erect a wurley, for it is already about to rain} _{ngapa kupiri
about to rain
as in 3 above.

minandru ngaiana ngapa kupirita manimanina warai?
why we before the rain camp have left?
why did we leave camp just [or shortly] before the rain?} _{ngapa kupiri ngani tikana warai
I came back just [or shortly] before the rain} _{ngarimata kupiri
the flood is close at hand} _{bukatu kupiri
ochre collectors are close at hand} _{pitaru kupiri
drought is at the door} _{woldra kupiri
summer is at the door} the difference between karakara and kupiri consists in that karakara expresses [being] near-by in general, whereas kupiri represents right on the heels of.. kupirila one who is close at hand masculine gender. e.g. one who is already standing right near-by with some news. karkarkani kupiri tempter, seducer masculine gender. person who is always lurking around near-by. the wife of Kakalbuna, with her deceased [son], was already quite close (kupiri) to the people, when she could scarcely put up with him [i.e. the malodour of his body] any longer. kankupinta circumcision masculine gender. compound of kanku boy, lad and pinta bond, covenant, signifies 'the bond of boyhood', i.e. circumcision, more literally: 'the foreskin that has been cut away'. kankupinta bag-like fishing-net feminine gender. this [net] is not attached to posts and left in the water, but is dragged by men through the water, so that fish can be caught up in it. The net is also called a billi-nindri. Among the Jauraworka [tribe] this is the 'mother' of nets. At the same time it is described as kana jerto satisfier of men, because lots of fish are caught by [or in] it. the father of the Kalku-wulana male twins] was the first to make this [type of] net, and used it for fishing. Today all three of them sparkle in the sky as [bright] stars near the Milky Way, the father on one side, his sons on the other. The Milky Way, of course, is [considered to be] a river. Up at Wakadani, in the vicinity of Cooper Creek, they fished in this river. kalukalu [type of] fishing-net feminine gender. this word is derived from kalu liver. this net is woven in such a way that in appearance it resembles a liver hanging inside the stomach. It is placed in the small channels of an oncoming flood. When the water runs through it, the fish have to stay behind. Naturally, these [fish] are then eaten. kalkani recently i.e. anything from four to six days ago to several months. For a period of fewer days, the past is accurately defined by using [the auxiliary verb] warai or wiri; and reference to the past months, as describing time that is long since gone, by [using] wonti. With regard to the reckoning of time, kalkani (meaning recently) is indicated by [the auxiliary] paraia. When kalkani appears as an adverb, which, in fact, according to its ending, it is, it cannot but make use of paraia as the [auxiliary] verbal "ending", as we shall see from the following examples. _{kalkani wapana
to have recently gone

kalkani nau wapana paraia kupa manila
recently he went child to fetch
he went away recently to get his child

it should not be overlooked that kalkani is derived from kalka
evening remotely distant and -ni (which can mean in, one after, or towards. The meaning is therefore: towards evening, which indicates as much as towards the evening of days or in the last [or in recent] days.} _{kalkina danina
recently to have parted company

In error Reuther translated danina with 'to have met'. However, the latter verb in Diari would have been dankamalina. I have therefore translated danina with to part company, to leave etc.

kalkani nau danina paraia ngakangu
recently he absented himself from me
he left me just a few days ago} _{kalkani tikana
to have recently returned

kalkani ngani tikana paraia wirarinala
recently I returned as a wanderer
I recently returned from my wanderings} _{kalkani poto jinkimalina
recently things back and forth to have given
to have exchanged goods recently} _{kalkani godana
recently to have rained

kalkani talara pirna godana paraia, ngaiani wapai ngapa marrani ngamala
recently rain big fell, we are going water [towards] new to sit [i.e. to camp]
heavy rain fell recently, [so] we are going to camp where there is fresh (rain) water} _{kalkani terkinkana
recently to have by passed

kalkani ngali terkinkana paraia Kaparamarani pantuja wapala
recently we two passed by towards Kaparamara to the lake to go
both of us recently passed by them [on our way] to the lake at Kaparamara} _{kalkani darpina
recently to have turned back

kalkani tana darpina parai ngapa panini, ja bakana jura wata wiringala nganai
recently they turned back water without and also you not get through will
recently they were forced to turn back because they found no water; so neither will you get through} _{kalkani nandrana
recently to have killed

ngantita ngaiani nandrana paraia kalkani, mani tanaia parai
animals we killed (chased) recently, fat they are lying
we were recently hunting game, and found that the animals (out bush) were very fat} _{kalkani ngaiani dijamalina warai
we recently had a fight (with each other)} _{kalkani ngaiani mura mudana paraia, minandru jura wata nurujeli jurborina paraia muraia
recently we the sacred ceremony
Reuther: "Goettergesang".
ended; why you not quickly came to the sacred ceremony?
we recently concluded the sacred ceremony; why did you not bother to attend it?} _{kalkani ngaiani nari nampana paraia
we recently buried the dead man} _{ngaiani ngura manina paraia kalkani
we spot (camp) took recently
we recently changed our camp site} _{kalkani dankana
recently to have met
to have bumped into, or to have found [someone].

kalkani ngaiani nina dankana paraia nau tintaterina paraia dakuni, nau matja nari
recently we him found, he himself lost in the sandhills, he already dead
we recently found the missing man; he had lost his way in the sandhills, and was already dead} _{kalkani ngaiani jinpana paraia kana manina tikananto
Reuther wrote "dikananto", but dikana means to tell, to relate. cf. No. 164.
wimaia
recently we sent people to take might turn back for a corroboree
we recently sent out [invitations] for people to come in for a corroboree} _{kalkani pirra parana paraia, karari nauia pirnala
recently moon lay, today he big
recently it was new moon; tonight it is full moon} _{kalkani ngato pita kuriteribana paraia jurani ngurani
recently I spear (weapon) forgot your in camp
I recently forgot that my spear (was) in your camp} _{kalkani billi dakana paraia
I recently wove a string-bag} _{kalkani ngaiani paru jukana paraia
recently we went fishing} _{kalkani ngato mukala worarana paraia nurujeli maltini jurangu wokarala
recently I sleepers left behind, quickly in the cool towards you to come
I recently left while they were still sleeping, to pay you a quick visit while it was cool} _{kalkani ngaiani ngurawikana paraia kupani
recently we the legs stroked on the child
we recently celebrated a festive meal in the child's honour

See ngurawikani-buka No. 25 in the Dictionary.} _{kalkani pitaru pirna, kana palpa palina paraia mauarli
recently drought big, people several died hungry
we recently experienced a very severe drought, so that a number of people starved to death} _{kalkani kupa dankana paraia
a child was recently born} the two sons of Palungupina, Reuther's predominant spelling of this name is Palungopina . the muramura, were once put to death. After they had risen again from the dead, they noticed by the footprints [that were about] that people had recently (kalkani) been there. Wkng recently Kuj recently Jaur recently Jelu recently kaljumaru south wind feminine gender. kalju is a species of tree, while maru means broad also thick scrub. kaljumaru therefore means 'country in which dense kalju scrub grows. Because of this tree, the wind coming from the [same] direction is named likewise. kandri type of resin masculine gender. _{mindiri kandri
resin from the mindiri stalk
the roots of this plant, which grows on the sandhills, are dug up and heated in the fire. The outer skin [from which a black pitchy substance oozes] is then scraped off. This substance, mixed with some ashes, constitutes the resin with which [for example] stone axe heads are hafted (or fastened) to their handles.} _{kandri talja
type of resin
which drips [or weeps] from trees mostly from the trunk in summer.} _{kandri turukuru
type of resin
this is extracted from a bush that grows on the sandhills. It is used for the same purpose as in [1].} _{kandri kurli
type of resin} _{kandri buju
type of resin} All these various types of resin are used for different purposes, [for example]: (a) with it axe-heads and stone-knives are fastened to their handles; (b) with it a sort of knob is stuck onto the thick end of a magic pointing-bone; (c) with it both ends of a hollow bone, in which chewing-tobacco is stored, are sealed shut; (d) even 'rain-bones,' in which rain-water is stored for the prevention of rain, have both ends stuffed shut with it; (e) a spear that has cracked [along the grain] is smeared with kandri and then bound with sinew, so that it will hold [together] again; (f) a lump of resin is fastened to the kutuwanta, (a type of long stone-knife to which no wooden handle is attached), so that it can be guided in the hand. kadrangu white cockatoo masculine gender. karumuru dry blood masculine gender. kadi karti raw, uncooked _{nganti kadi
raw meat

nganti kadi ngani tikana warai, turu ngato bulu dakana warai
meat raw returned fire I unable rubbed
I returned with uncooked meat, since I could not kindle a fire ([on which] to cook some)} _{mita kadi
uninhabited country

ngaiana wapananto mita kadini ngura ngankala, ninkida buka pani
we want to go country into uninhabited camp to make (erect), here food none
we want to withdraw to a piece of uninhabited country, in order to make our camp where there is food in the neighbourhood, for here no man can make a living} _{ngapa kadi
cool water

ngapa kadia jerra wapau maltirila
water to cool go thither to cool off
go to that cool water over there [if you want] to refresh yourself

During the summer drinking-waterholes are covered up, so that the water remains cool; in winter, however, when the water is drawn, glowing coals are thrown into it, so that it is not too cold to drink.} _{watara kadi
cool wind

watara kadini wapau kamaneli jinkani najila, woldra wokaraiati
wind in the cool go friends yours to see, hot weather comas otherwise
go now, during the cool breeze, to visit your friends, lest the hot weather returns and you cannot go} _{buka kadi
half-baked bread

minandru jundru buka kadi wajina warai, nauja wata pandra
why you bread not properly baked, he not baked through
why did you not bake the bread properly, for it is not baked right through?} _{kumari kadi
fresh or healthy blood

jura kumari kadi ngopera wapananto ngapa manila, ngaiani wariwariati
you [pl.] blood healthy first should go water to fetch, we otherwise faint (or languish)
you young bloods (young men) ought to go ahead to fetch water, we (old folks) cannot hold out [under the strain]} _{ngara kadi
cool heart
cool head, [indicating] person who is not quickly roused to anger.} _{buka ngara kadi
doughy bread [on the] inside

buka ngara kadi jura ninaia dukarana warai
bread heart [i.e. inside] doughy you him took out
you took out the bread whilst it was still doughy on the inside (lit: in the heart)} _{diltja kadi
sound muscles

Reuther: "gesunde Sehnen". Reuther always uses the term Sehnen 'sinews' for 'muscles.

ngaiana diltja kadi wapai, jura waltowalto ngamananto
we muscles healthy are going, you weak are to stay
we healthy young men [will] go; you weaker ones are to stay here} this word is taken from the legend of Kirrapajirka, the muramura, who ate raw (kadi) the fish he had caught in his net. karkana to call; to call hither; to summon _{kana karkana
to call people

ngato kana karkala nganai ngakangu marangokala
I people call will to me [dat.] to help
I will call people to [come and] help me} _{poto karkana
to order goods

poto ngato matja karkana warai, ngani wata wapala nganai
I already things ordered, I not go will
I have already ordered the goods, and [so] will not be going myself} _{karuwali karkana
to summon a [young] man about to be circumcised

ngato karuwali ngakani karkana warai ninkida wonkala
I the uninitiate mine have summoned here to sing
I have summoned my [young] uninitiate, in order to circumcise him here} "my" here refers to a person of the same totem (mardu). _{billinto karkana
to call [to come] with a string-bag

billinto jerra wapau, ngani mara ngandandarinani ngantieli

with a string-bag thither go, I hand while unable [with] animals
you go over there with your string-bag to fetch the captured animals; I could not carry them all} _{turunto karkana
to call [to come] with a fire-stick

turunto jera wapau, talarali turu palimana warai
with a firestick hither come, rain fire extinguished
come here with your firestick; the rain has extinguished my fire} _{widla karkana
to call a woman} _{paja karkana
to call forth (or) conjure up birds

kaparanau, ngaiana paja karkala wimali, ninkida ngapa pirna
come hither, we birds to call with singing, here water much
come here and [let us] conjure up the birds with [our] singing, for there is plenty of water here} _{majaru karkana
to call forth (or) conjure up rats} _{kindala karkana
to call a dog} _{kamaneli karkana
to call one's friends} _{talara karkana
to call forth (or) conjure up rain} _{milkila karkana
to call one who knows

Reuther: "den Wisser herbeirufen".

kana milkila jera karkau, nau mita wondrananto, woderi marda parai
man who knows hither call, he country shall show, where millstone is lying
summon one of the folk [a person who knows] to come here [and] show us the spot where the millstone is buried} _{kunki karkana
to summon a witchdoctor [or medicine-man]

kunki karkamai noa jinkani pirna patai, nauja kunki maninanto
medicine-man summon, wife yours severely is suffering, he shall bewitch
summon the medicine-man to [come and] use his magical powers, for your wife is suffering considerably} _{ngapanto karkana
to summon [someone to come] with water

turu miribau kana ngapanto karkala, ngaiana wariwariati
fire kindle people with water to summon, we perish otherwise
make a huge fire to summon the people [to come] with water, otherwise we will perish} _{naria karkana
to summon to a funeral

naria jera karkanima
Or should this be karkanimai?
jelali todila
towards a dead man this way call together to bury
summon the people [together] around the dead man, so that we [can] bury him together} _{muntjaia karkana
to summon to [the side of] a sick man} _{paruja karkana
to summon to a meal of fish} _{bakujeli karkana
to summon or call in vain} _{manujeli karkana
to summon in a friendly manner
with sincere intent or hypocritically.} Here, in the case of this word, in contrast to ngankana to make, the manner and means of the totemic increase-ceremonies Reuther: "die Art und Weise betreffs der Goetterverehrung". clearly meets the eye. In the case of [7], [8] and [11] [in this section], as well as in numerous other instances, the 'native' does not ngankana birds, rats and rain (as we see in [the above application of] this word), but karkana them. What, now, is the difference between talara karkana to conjure up rain and talara ngankana to make rain? The difference consists in this, that, when a 'native' man talara karkana conjures up the rain, he calls on the rain-ancestor Reuther: "Regengott". through the songs [he has] acquired and learnt from the muramura, without at the same time imitating [the acts of] the ancestral Reuther: "geschichtlichen" 'historical' muramura by painting and decorating himself. But, when a 'native' man talara ngankana makes rain, he does so in co-operation with many other people, in which case the legend of the muramura is imitated in symbol and [outward] form. The analogy is fairly well met, when I say that it is the same relationship as exists between [private] prayer in one's inner chamber and the prayers [that are offered] in public worship in the church. karkaterina karka-tharri-rna to call oneself, to call to one's side _{kaparanau paua marapu ninkida
come hither, seed much here
come here, there's lots of [edible] seed here

Answer:
nauja karkateriji, ngaiana wapananto

nunkangu
he calls himself (to his side), we want to go to him
he is calling us to his side; let us to to him} _{billia karkaterina
to summon to his dilly bag, out of which he is distributing food} _{naria karkaterina
to call or summon to [one's own] death
to call people together to help kill another man, but to meet one's own death Tin the events that follow].} _{tiria karkana
to call the people to [engage in] a fight with him} karkamalina reciprocal. to summon on- another together; to call out to one another _{muraia karkamalina
to summon one another together for a sacred ceremony

Reuther: "zum Goettergesang".} _{pingaia karkamalina
to summon one another together for [an act of] blood-revenge} _{jutjuja karkamalina
to summon one another together for an exchange of trade} _{karuwalia karkamalina
to summon one another together for a circumcision} _{malkiraia
In Vol. VIII No. 10 the word is spelt malkara.
karkamalina
to summon one another together for a ceremonial meal} _{jauraia karkamalina
to summon one another together to hear news} _{bukaia karkamalina
to summon one another together for a meal} _{wimaia karkamalina
to summon one another together for a corroboree} _{pirkinaia karkamalina
to summon one another together for a game

Reuther: "zum Spiel". However, pirkinaia could also mean for a (ceremonial) performance.} this word is derived from the legend of the muramura Wirrakidnina, who once invited Darana to a festive meal. kandrina to call, to summon compare karkana kaljura satisfied with water i.e. to have had enough to drink. _{ngani karari kaljura ngapali, terti pirna ngani tikana warai
I now satisfied with water, thirsty very I returned
I came back very thirsty, but now I have drunk my fill} _{kaljura ngankana
to satisfy with a drink
adverb use.

tanali ngana kaljura ngankana warai, ngani karari murlali
they have satisfied me; I am now quite content} _{markarla kaljura ngankana
to satisfy hunters
who are out bush

kana markarlata wariwariji, ngapa wapalkau, tanana kaljura ngankala
the men hunters are languishing, water carry thither them to satisfy
the men who are [out] hunting are languishing with thirst; take water out to them to satisfy [their needs]} _{kaljura ngamana
not to be thirsty

ngaianita kaljura ngamai ngapani
we not thirsty are sitting at the water's [edge])
we are not thirsty, [for we] are camped alongside of water} _{kaljura wapana
to travel with a constant supply of water

ngapalu ngapalu ngaiana wapai kaljura
until water until water we are going satisfied
from one stage to another we constantly have water, so that we don't have to go thirsty} _{kaljura tikana
to come back satisfied

ngaiana kaljura nganana warai naka ngamanani ja karari terti
we satisfied with water were there when sitting, and now (here) we thirsty
when we were there with them we had enough water to drink, but now that we are here we (have to) suffer thirst} kaljura satisfied; to have had one's thirst quenched _{ngani kaljura, windri ngato buka ngantjai
I satisfied, only I food like
I have quenched my thirst; now I would like something to eat} _{kaljura ngankana
to make satisfied; to satisfy; to offer someone a drink
adverb use.

tanali ngana kaljura ngankana warai
they me satisfied with water
they have given me enough water to drink} _{markarla kaljura ngankana
to give water to [travellers] who are on a dry walkabout

kana markarlata wariwariji, tanangu ngapa wapalkau kaljura ngankala
men in a dry land (chasing emus) are languishing, to them water carry satisfied to make
the men who are out there without water are exhausted; take them [some] water to quench their thirst} this word is drawn from [the legend of] Nurawordubununa, the muramura. He had a great many water-bags along with him; consequently he was always kaljura. kalka kalka evening masculine gender. also kalkaura. kalka signifies evening in general, i.e. when one is absent from camp. kalkaura is a compound of kalka and ura, and means: 'at evening, in camp'. Therefore, when a man is at home in camp during the evening, the word kalkaura is used. kalkamarra evening red; morning red masculine gender. 'evening new'. _{kalka nauka marrana ngariji
evening he new (luminous) descends
the luminous red after-glow [of the setting sun] is fading [or vanishing]} _{kalkamarra nauwajerra marrarila wapaia, jiritjianau ngaiana maltini ngara wapala
the rosy dawn he yonder shines, get up we in cool heart to go
the rosy morning is dawning; get up and let us go while it is [still] cool} _{kalkani jurborina
in the evening to come in, to come home in the evening} _{kalkani kudina
to run away at dusk
i.e. under cover of darkness.} the son of Wadlangurunu set out at daybreak, as the rosy morning was dawning, to follow his mother. kampana kampa-rna to gather, collect, congregate _{kana kampana
to gather or call people together

kana kampanau paru tajila
people gather fish to eat
call the people together for a meal of fish} _{poto kampana
to collect one's goods

poto ngakani piltjaru, ngato karari poto ngakani kampala nganai muntali ngamalkala
things mine scattered, I now things mine gather together will myself to have
my goods and chattels are scattered about in many places; I will now gather them together to have them on hand} _{paua kampana pitaraia
to accumulate seed [for food] in the event of drought} _{kapi kampana
to collect eggs} _{ngardu kampana
to collect ngardu seed

"Nardoo" is an Anglicised form of this word.} _{pita kampana turuja
to gather wood for a fire} _{katu kampana
to gather up the windbreak
which the wind has uprooted and scattered about.} _{jauraia kampana
to gather [the people] together for some news
to go oneself to summon the people together, for example, in order to tell them some news that has come to hand. If someone else is sent [to do this], the word used is karkana.} _{jama kampana
to take out a net

jamaia mindrina ngariau kampala, watarata naniwa wilpariji
to the net run go down to take out, wind she makes holes
quickly run down to the net and take it out, lest the wind tear it apart} _{kupa kampana
to gather the children together

ngato kupa ngakani kampala nganai, wata tana piltjaru ngamananto
I children mine bring hither will, not they scattered shall sit
I will gather my children together, for they are not to live so scattered

implied are one's grown-up and married children, who are living here and there.
it is a great honour for parents to have [their children] living in the same camp as they, for especially a father is proud to have a great number of [children] and a large relationship.} _{mili kampana
to gather followers [or servants]
e.g. the kapakapara 'leader of a troop' gathers his men who will accompany him to collect ochre, etc.} _{muntjaia kampana
to summon [people] together to [the bedside of] a sick man
whom one expects to die} _{pingaia kampana
to enlist men for a troop of blood-avengers} _{karuwalia kampana
to invite men to a circumcision} _{muraia kampana
to summon men to a sacred ceremony

Reuther: "Goettergesang".} _{wimaia kampana
to summon people together for a corroboree
Here the difference between a sacred ceremony and a mere corroboree becomes evident. The sacred ceremony has been handed down by the fathers, whereas a mere corroboree offers [social] amusement. The former is of a religious character, while the latter is not.} _{nari todila kampana
to call people together for burial of a dead man} _{widla kampana
to call womenfolk together} _{jaura kampana
to collect words
to keep words in reserve, to remember them.} _{kampana kurana
to take out

jama ngato kampana kuralapa ngapa pilkini worala
net I to gather to lay (i.e. take out or lay together) water into another to cast
I am taking out my net to cast it into another waterhole} _{kampana tikana
to collect and return
adverb use.
to bring back, to call hither, to bring hither.
tana Kaparamarala kampana tikau! ngaiana ninkida mura wonkala
them Kopperamana folk gather to come back, we here totemic song to sing
bring the Kopperamana men here so that we can sing our totemic song

Reuther: "Gott zu singen".} kampibana kampa-ipa-rna to collect for other people; to accumulate things for other people _{jama nanawa kampibau, ngato naniwa pitani kuribananto
net her yonder bring hither, I her on the tree want to lay
fetch (his) net from over there; I want to spread it out on a tree

so that it dries.} _{nulia kapi kampibana warai, tanali tajinanto
he eggs collected, they are to eat
he has gathered some eggs for them to eat} kampingana kampa-inga-rna to collect for going away; to pack; to gather while passing by; to take along one's things while passing the camp to catch some fish there _{jama jurani kampinganimai ngapa kulnuja
nets your bring together waterhole towards one
bring together your nets; we want to go to another waterhole} _{jerra kana kampinganimai, ngaiani talku wapanalli
there people gather in passing, we straight while going
you go that way, and in passing summon the people hither; meanwhile we [will] take a straight course} kampakamparana kampa-kampa-ra-rna to gather together what has been scattered ngato poto kampakamparana warai talku kurala I things collected which were scattered straight to lay I gathered my scattered articles together on one heap kampaterina kampa-tharri-rna to collect [for] oneself; to accumulate; to become reconciled with another person; to gather together again, to unite what was separated or scattered; to restore to completeness the divisions in a fellowship to which one belongs; to become reunited, to make one's peace with another person; to rectify something _{manju ngamanau! worderu ngaiana jupamalina warai; woranibatanibakanamai! matja ngaiana kalakalangankijiribamalina warai
at ease sit down! how we annoyed each other; snatch away (imper.) too! already we hated each other
do sit down now and take it easy! it is enough that we annoyed each other. Leave off altogether [now], for we have hated each other enough} _{mardu kampaterina
to reconcile totemic groups

Reuther: "das Geschlecht aussoehnen".} the following sentence concerns a man, against whom hostility has been shown, but who has now buried a deceased member of the hostile party in order to become reconciled. He now walks up to the hostile party and says: kalala jinkianau ngakangu, ngato nari jurani todina warai, jura wata wokarana warai mardu kamparaterila Which is the correct spelling: kamparaterila or kampaterila? reward give me, I deceased yours buried, you not have come totemic group Reuther: "das Geschlecht aussoehnen". to reconcile pay me back now for what I have done for you: I have buried your deceased, but you have not come to make peace with me burying the dead is a service which is highly regarded. kampanietja kampa-rna-yitya someone who collects a lot of things; a woman who takes care of something; a thrifty person this word originated with the legend of Kakalbuna, the muramura, whose two sons brought other men onto the scene to help kill their father. Wkng to collect in Diari this is the equivalent of 'to push together; to heap together'. kadninunti scorpion feminine gender. these [creatures] bury themselves two to three feet into the ground, each one separately, and come out by night. They are poisonous and are greatly feared by the 'natives'. kangi kangi jester, joker _{kana jidnita kangiwai
man you jester
you are a jester} _{kangintaia ngaiana wapananto
to the jester we want to go
let us go to the jester} _{kangi ngankijiAbamalina
to get ready for practical joking} kangirina kangi-ri-rna to make fun; to play about minandru tanaiata kupa kangiriji mirtjanto? tana ngapurinanto why they children play with noise? they quiet ought to be why do the children shout so much at play? they should be quiet kanpu kanpu echo, ring; resonant sound, metallic ring; tone; noise masculine gender. _{junga kanpu
cushion sound
Two cushions, made of skins, are stuffed with hemp; each of these is taken in hand and time beaten therewith during the singing [at corroborees].
Reuther writes as one word with hyphen "junga-kanpu".} _{mara kanpu
manual applause
i.e. the clapping of both cupped hands.
Reuther writes as one word "marakanpu".} _{tidna kanpu
footfall
i.e. the sound of a man walking.
kana nauka tidna-kanpu, jelauajerra nauia wapai
man he footfall, anywhere there he is going
that is [the sound of] a footfall; somewhere over there a man is walking along

here nau signifies a person as not being visible, and -ka one who nevertheless is certainly there.
Reuther writes as one word with hyphen "tidna-kanpu".} _{ngalpa kanpu
thigh-slapping sound
this is the sound that women evoke, when they slap the upper part of their thighs during a [corroboree] dance.
Reuther writes as one word with hyphen "ngalpa-kanpu".} _{mita kanpu
thud
as when the ground emits a dull, hollow sound from walking, or when a person strikes the ground with a stick.
Reuther writes as one word with hyphen "mita-kanpu".} _{talara tandra kanpu
sound of raindrops
as when the rain beats upon a wurley, or falls some distance away so that one can hear it.
Reuther writes as one word with hyphen "talaratandra-kanpu".} _{marda buru kanpu
sound of hailstones
literally 'sound of pieces of stone', as when hail falls noisily.
Reuther writes as one word with hyphens "marda-buru-kanpu".} _{pita kanpu
tree's resonant sound
as when one knocks against a hollow tree, or cuts it dawn, or breaks off a piece of wood.
Reuther writes with a hyphen "pita-kanpu".} _{kana kanpu
sound of a human blow
as when a man is struck (say, on the head), so that one hears the ring, sound, or clash of a weapon.
Reuther writes with a hyphen "kana-kanpu".} _{paja kutja kanpu
beating sound of birds' wings
as when a water-bird flaps its wings on the water during take-off.
Reuther writes as one word with hyphens "paja-kutja-kanpu".} _{mandikilla kanpu
sound of waves
as they wash or roll [ashore].
Reuther writes with a hyphen "mandikilla-kanpu".} _{nganti kanpu
animal sound
as when, for example, one hears the rustle or movement of an animal inside its burrow.
Reuther writes as one word "ngantikanpu".} _{marda kanpu
stone's metallic ring
as when one knocks against a stone, or smashes a stone, or when a stone rolls down the hillside striking other stones [on the way].
Reuther writes as one word "mardakanpu".} _{mana kanpu
mouth sounds
a snapping sound
Reuther: "das Schnalzen"
of a fish's [jaws], or the snapping sound
Reuther: "das Schnabelklappern".
of birds' beaks.
Reuther writes this entry with a hyphen "mana-kanpu".} _{pirra kanpu
resonant sound of a shield
as when a boomerang bounces or crashes against it.
Reuther writes this entry as one word "pirrakanpu".} kanpungana kanpu-nga-rna to make a sound; to emit an echo _{marali kanpungana
to clap with the hand} _{tidnali kanpungana
to make a thudding sound with the feet
No. 587} kanpunguru kanpu ngurru very strong man masculine gender. the word, composed of kanpu echo and nguru strong, healthy, denotes a big noise, that is to say, a man who is able to fell a hefty blow, or who treads heavily with his feet. The term therefore signifies the type of person who displays a solid physique, in other words, a very strong and robust man. kanpungururina kanpu ngurru-ri-rna to make oneself strong derived from kanpu echo, nguru strong, and -rina = the intransitive form of the verb, indicating oneself. The meaning is: 'to make one's own echo strong', i.e. to exert oneself to such an extent that there is a loud echo. _{ngaiani kanpurila nganai kana tula nandrala
we strengthen ourselves will people strange to kill
we will toughen ourselves, to [be able to] kill the strangers} _{ngaiani matja kanpungururina warai bukali
we already strengthened ourselves have with bread
we have already boosted our strength by eating some food} this word originated from the legend of Kakalbuna. once whilst on a journey he became hungry; so he caused some ngardu to grow, which he then ate. Thus strengthened with food, he continued on his way. jelbi yalpi edge; seam, hem; end masculine gender. _{kati-jelbi
end of a garment

kati-jelbi jera mapau, turujeli jerkiati
end (corner) of the garment this way pull, by fire otherwise [will] get burnt:
pull the corner of the garment a little way from the fire, lest it burn} _{katu-jelbi
end of a windbreak

katu-jelbi jerkiati turu jerra padakau!
windbreak-end lest it burn, fire that way carry!
take the fire over there, so that the end of the windbreak doesn't catch alight} _{pitaru-jelbi
extent of drought
e.g. limits of the rainfall.
naupara mita pitaru-jelbi parala wapaia nauta kuljakuljata
this country drought border is lying, he here green
in this area it has not rained, whereas here it is green} _{kilpa-jelbi
end of the cold weather; end of winter
also the beginning of winter.
kilpa-jelbi ngaiana matja mudana warai, karari ngaiana woldrakanjani
winter's end we already finished have, now we in summer
we already have the end of winter behind us; now we are having summer} _{woldra-jelbi
beginning or end of summer
as in paragraph 4.
Entry 187 [8] is ditji woldrajelbi 'autumnal equinox', halfway between summer and winter.} _{kantajelbi
extent of grass
i.e. the limit of where the grass ceases and no more rain his fallen.
kanta-jelbi naupara jerra doku parai ngaiana naka wirarinanto kuljakuljani
grass-limit this yonder side lies, we there want to walk about in the green [grass]
the perimcter of the grass Iwhere the grass begins) is on the other side (of the hill); let us go over there to make camp ("stay")} _{ngara-jelbi
limit of water
as far or as high as the water has stood or is standing in a lake.
ngapa-jelbini ngato warukati nandrana warai
at the water's edge I emus killed
I speared the emus at the edge of the lake (water)} _{manjura-jelbi
limit of manjura

where the manjura (a species of edible grass greatly sought after) begins or ends.
manjura-jelbi naka Ngarlangarlangalani ja Paruwalpani, naka ngarlajerra panila manjura
limit there at Ngarlangarlanga and at Paruwalpa, there further on that way nothing
there at Ngarlangarlanga and Paruwalpa the manjura ceases [to grow]; there is none further on} _{billi-jelbi
edge of a string-bag

jinka mati palpa jinkianau! ngato billi-jelbi nanaia wirdi ngankananto
string strong some give! I string-bag end her long want to make
give me some strong string; I want to extend (or enlarge) my string-bag} _{Kunari-jelbi
edge of Cooper Creek
on the banks, or at the end, or along the boundary of Cooper Creek.
Kunari jelbini pita mudai
Cooper Creek on the bank trees cease
trees cease to grow on the boundary of the Cooper Creek} _{dako-jelbi
end of sandhills
where the sandhills terminate and the stony plains begin.} _{marda-jelbi
edge of stony plains
where the stony plains begin or terminate.} _{para-jelbi
end of hair, hair tip

para-jelbi wokaribju! wata ngana wordu wokaribamai
hair-tips (reckoning from the roots of the hair) break off! not me short break off!
cut off my hair, but don't: cut it off [too] short} _{poto-jelbi
trading border

Reuther: "sachen-Grenze".

limits of any district within which such things, as red ochre or stone for stone-knives, etc. may be obtained.
poto-jelbi nau ja parana wirila wapaia, wapanimai mamaterila
property boundary he to lie is approaching (coming nearer) go to get for yourselves
the area of the property is not far away now (for people are coming along with their goods); you go too, so that you acquire something for yourselves} _{punga-jelbi
edge of wurley
wall of a hut

punga-jelbi jerra maru ngankau, punga maruni ngamala
wurley end yonder wide make, wurley in wide to sit
push the wall of the wurley further out (build it bigger), so that we can live in a spacious [home]} _{makamba-jelbi
extent of a large conflagration
limits of where a bushfire burnt itself out} _{jama-jelbi
end of a fishing net
either end of a net.

jama-jelbi parai kajari wodajelu
net-end is lying creek up to the bank
the net is lying in the water from one creek-bank to the other} _{pungarla-jeli
extent of shade
area of shade from one tree} _{ngalpuru-jelbi
verge of darkness

ditji matja wirina [warai]
Reuther omitted the auxiliary verb.
ngalpuru-jelbi karakarala
sun

already gone down, darkness verge near-by
the sun has already set, and darkness is closing in} _{kalka-jelbi
verge of night
[period of] time that divides day and night.
kalka-jelbini wata turaramai, wokara pataiati
evening on the verge don't sleep, neck [will] hurt otherwise
don't immediately lie down to sleep as soon as night comes on, lest you develop a pain in the neck during the night} _{muntja-jelbi
point of sickness
point at which the infectious epidemic has just ended, or a current epidemic has started.
karari naka muntja-jelbi parana wirila wapaia, kanata muntjs marapu, nganako, bakana ninkida wokaraiati
now there point of sickness has arrived I to lie and enter, people sick many, who knows, also this way may come
the infectious disease has set in (arrived) over there; who knows whether it may not come this way also?} _{ngura-jelbi
boundary of a camp
[line of] outer wurleys in the camp.} _{paratara-jelbi
edge of a plain
verge or farthest limits of a plain.} _{wondiri-jelbi
edge of a boundary
quite close to a boundary.
ngaiani wondiri-jelbini ngamananto, wondiri tanani wata wokaribala
we boundary on the edge want to sit down, boundary their not to break off
we want to camp close to the boundary, so that we do not come inside their borders} _{mita-kamaneli-jelbi
extent of friendly territory
borders wherein one's friends are living.} _{pariwilpajelbi
skyline, horizon
also as far as the eye can reach.
pariwilpa-jelbi nauja worku parana karitjila wapaia
skyline he roundabout to lie is turning
the skyline extends all around} _{palto-jelbi
end of a road, end of a track

palto-jelbi ngapajelu parai
end of the track until water is lying
the end of the track extends as far as the lake

or: the track ceases right at the water's [edge].} _{tidna-jelbi
extent of footprints
the outer limits of where footprints are to be found, or the particular spot where footprints cease.
tidna-jelbini ngani wirarina warai
to the footprints-limit I walked about
I went out as far as where footprints are no longer to be seen} _{poto-jelbi
end of things

Reuther: "Sachenende". The author is inclined to translate consistently with 'things'. However it also means 'gifts', etc.

last of the bride-price, on the part of the bridegroom to the father of the bride.
poto-jelbi ngana jinkialu noamarali
last of the bride-price me give until husband and wife (or: with a wife)
give me the bride-price for the fact that you now have a wife
Thus says the young bride's father.} _{buturu-jelbi
beginning of a dust-storm} _{kana-jelbi
end of people
area-limit of where the last people live. In the main this implies the distance from water, over against waterless country where nobody can live [anyway].

this word originates from the legend of Katakuntjirina, the muramura, who coined the terminology for the various jelbi [words].} datini step, terrace; notch, nick, groove when the 'native' people dig a well, they build steps or terraces on two sides, to be able [firmly] to implant their feet whilst climbing or descending. _{ngapatjili datini

Reuther inadvertently wrote "dati".

steps to a [soakage] well} _{ngapatjilini jerra datini kurana tarau!
at the [soakage] well yonder on steps to place come up
when coming up from the [soakage] well, tread on the steps} karlana to speak evil of a person; to spread malicious rumours; to slander or libel someone _{nuluwata karlajila, nauwa tiri pantjijila
he there evil speaks, he is becoming angry
he is starting to say nasty things, so that it is likely to lead to trouble} _{nejiai! tanali jidna karlana warai jaura madlentjali
0h elder brother! they you slandered words with bad
0h brother, they have been slandering you with malicious gossip} _{nulia karlana warai jaura madlentjali noani nunkanani
he slandered words with evil wife his
he slandered his wife with malicious gossip} karlakarlana to dislike; not to accept; to be dissatisfied with; unable to tolerate; to despise; to hold in contempt _{pitjiri billi nuluwa kanali karlakarlana warai
tobacco-bag he man not accept did
this man did not accept the tobacco-bag (as a form of remuneration), because it was not good enough for him} _{marda-kalara, kalti, pirra, karlakarlana
not to like a stone axe, spear, or wooden dish} _{nulia mauarli karlakarlana warai, ninaia morla jinkianimai!
he hungry dissatisfied was (for the small amount), him more give
because of his enormous hunger he is not satisfied with so little; give him more to eat} _{mankara karlakarlana
not to like a girl

nulia mankara karlakarlana warai, nani wata mudla ngumu
he girl doesn't like, she not face pretty
he doesn't want that young maiden for a wife, because she does not have an attractive face} _{widla karlakarlana
for a woman to dislike

nania widla materi nankanani karlakarlai, nania materi kulnuni milkiriji
she woman husband her cannot tolerate, she man on one has an eye
she cannot tolerate her husband, because she has her eyes on another man} _{ngapa karlakarlana
to dislike the water} _{kana-baka karlakarlana
to despise a person's ways

Reuther: "Menschenart".

to hold a certain manner of people in contempt} karlakarlarina not to like; to feel dissatisfied with; to feel a disdain for this word has the same meaning as karlakarlana, with but one difference, namely that this word karlakarlarina governs the accusative, whereas the other governs the dative; furthermore, whilst karlakarlana refers to a person or thing, karlakarlarina refers to a process that goes on inside one's own person. karlakarlanietja displeased or dissatisfied person; disdainful or scornful person jidna wata ngato ngantjai, jidni poto-karlakarlanietja you not I like, you despiser of things I can't stand you, for you despise [all manner of] things this word originates from one of the muramura of the Pillatapa people. Once when he was going out hunting, his wife wanted him to take along his children, but he was unwilling (karlakarlana) to comply. kandrungana kandru-nga-rna to snore _{kana kandrungana
for a person to snore

kana nauja kandrungajila, ngapurianimai!
man he snores, be quiet! this man is snoring; be quiet, so that he is not disturbed} _{kindala kandrungana
for a dog to snore} _{warukati kandrungana
for an emu to call
to make a peculiar [thrumming] sound [in the throat] as it walks along.} _{kalatura kandrungana
for a turkey to snore
it is claimed this bird [can] be heard from a considerable distance, while it is standing asleep behind a bush.} kandrunganietja kandru-nga-rna-yitya snorer kalibilibili karlipilhipilhi butterfly feminine gender. _{kalibilibili barubaru
yellow butterfly} _{kalibilibili kanta kudla
green butterfly} _{kalibilibili dakadaka
gay-coloured butterfly} _{kalibilibili maralje
red butterfly} _{kalibilibili waruwaru
white butterfly} _{kalibilibili waka
small butterfly
when butterflies approach the fire at night, singeing their wings and falling [into the flames], this is an indication that it will be windy next day.} the muramura Pintanganina coined this name. Once when he came to Lake Hope and found a certain bulrush growing there, he simultaneously discovered a butterfly which he called a kalibilibili. karlapankarina to feel pain. to experience pain _{ngani palkuta karlapankariji muntja manila
I body pains feel sickness to receive
I [can] feel pains in my body just as if I am going to take ill} _{tidna karlapankarina
to experience pains in the feet

ngani tidna karlapankariji dilkala
I foot experience pain (he) on a prickle
I [can] feel pains in my feet, for there are prickles stuck in them} _{mara karlapankarina
to have painful [or sore] hands
e.g. from digging.} _{milki karlapankarina
to have painful [or sore] eyes

mitali ngaianina dakana warai, ngaiani milki karlapankariji
sand us blew against, we eyes are hurting
the wind blew sand into our faces, so that our eyes are painful} _{talarala karlapankarina
for a rain-walker to feel a sense of pain as it strikes against his body

talarala ngani dala
Normally spelt tala cf. No. 3071.
karlapankariji, kati pani
rain-walker
Reuther here uses an awkward non-Dictionary word: "Regenaner", which is virtually untranslatable in English
I skin feel pain, covering without
as one who walks in the rain, I feel the pain on my skin, as I am wearing no clothes} _{mangatandra karlapankarina
to have a headache
after one has been carrying something on the head.

ngani mangatandra karlapankarijila, jura wapanau turu manila
I headache sufferer,
Reuther: "Kopf Schmerzenaner". Another instance of a Diari idiom which the author found difficult to translate.
you go firewood to fetch
my head is hurting (from so much carrying); you go and fetch the firewood} _{kana karlapankarina
to suffer bereavement
e.g. at the loss of a child.

nauja kana karlapankarijila, wata ngaiani ninaia morla jupananto
he person sufferer,
Reuther: "Mensch Schmerzaner".
not we him more want to distress
the man is already deeply depressed [or bereaved]; we don't want to distress him any further
by forcing him to come with us.} _{noani karlapankarina
to dissociate from one's marriage partner

pilki turarau, ngani karlapankariji jinkangu jela turarala
elsewhere sleep; I am withdrawing from (to) you together to sleep
you [go and] sleep elsewhere; I am withdrawing, for I don't want to sleep together with you [any longer]} _{jaurani karlapankarina
to reject an invitation

jaura jerralu padakanau, ngaiani jaurani karlapankarinani
words (invitation) to over there take away, we the words while not accepting
I "go with" your invitation elsewhere; we will not accept it} _{karlapankarina kurana
to speak sharp words

nauja jaura jatana karlapankarina kurana warai wapala
he words to speak bitingly laid down to go
he uttered [some] biting words as he walked off} karlapankarinietja person who suffers constant pain kaparina to feel pain, to experience pain same as karlapankarina. kaluwana to inhale; to draw (water), to fill (with water), to moisten (with water) derived from kalu liver and wana to breathe deeply, that is, 'to breathe in and out', (for the liver to breathe in and out) e.g. like a pair of bellows. The meaning of the word derives from the fact that when an empty skin-waterbag is being filled, it gives a peculiar gurgling (or rumbling) sound when it is near to full. _{ngapa kaluwana
to fill in water

kaluwau pirrani, ngato ngantjai dapala
water pour into the bowl, I like to drink
pour [some] water into the bowl so that I can have a drink} _{mita kaluwana
to broadcast sand

mita kaluwau punga kokuni
sand spread out wurley into the hole
spread out [some] sand inside the wurley} _{paua kaluwana
to pour out seed

jerra kaluwau billindru, ngato mauarli dapananto
seed over there pour out from the [net-]bag, I hungry want to slurp
pour out some seed over there, so that I can satisfy my hunger} _{poto kaluwana
to accumulate goods

minandru nulia poto kaluwai ngamalkala
why he things gathers to have?
why does he accumulate (so many) things for himself?} _{pitjiri kaluwana
to take chewing-tobacco out
of a net-bag} _{kirra kaluwana
to gather up the boomerangs} _{kanja kaluwana
to scrape the coals together} _{marukutu kaluwana
to collect-red ochre} _{kupa kaluwana
to give birth to a child

mina kupa nandru dankana warai? kanku nandru nina kaluwana warai?
what child she has borne? a boy she has borne?
what sort of a child has she given birth to? Is it a boy child? (The meaning of this phrase is somewhat circumscribed, as it sounds offensive when translated into German)} _{turu piriri kaluwana
to push firewood together at a fireside
when it is burnt out in the centre. cf. kaluwinkana.} this word is derived from the legend of Nurawordupununa, who, when he was once confronted with a long journey, first poured water into his bags (water skins) and then set out on his trip. kangu kangu perspiration; heat masculine gender. In the majority of illustrations that follow I am inclined to believe that kangu has adjectival force. Where Reuther has translated it with 'perspiration,' 'warm' may have been more to the point. Unidiomatic translations sound ludicrous, but I was forced in translating to follow what he wrote. _{kangu ngakana
for perspiration to run down

kangu ngakaiwa woldrali
perspiration is running down because of the heat
the perspiration is running down as a result of the heat} _{tidna-kangu
feet perspiration
indicating a man who always likes to stay sitting in camp.

kana nauja tidna-kangu ngamaiwa, wata nauja wirariji bakana
man he foot perspiration is sitting, not he is walking about too
this man is a [real] stay-at-home, for he doesn't go walkabout} _{punga-kangu
house-perspiration
cosy wurley.

punga ngakanita kangu pirna, ngato nanaia wata wokaribala nganai
wurley mine perspiration great, I her not tear down will
my wurley is nice and cosy; I will not tear it down} _{tinka-kangu
night perspiration
humid night.

jakajai! tinka-kangu pirna nganana warai
goodness gracious! night perspiration big was
gracious me, last night was really humid} _{mudla-kangu
perspiration of the face} _{mita-kangu
perspiration of ground
hot country

ngaiani ninkida mitakanguni ngamai
we here in perspiration of the ground are sitting
we are camped here in a hot country} _{ngura-kangu
camp perspiration
this is said of a man who is a stay-at-home.

kana naujata ngura-kangu, ngurali nauja ngamai pungani nunkanani
man he stay-at-home, constantly he sits in wurley [in] his
this man is a stay-at-home; he never ventures to leave his wurley} _{ngapa-kangu
water perspiration
warm water

ngapa naujata kangu, ngaiana burkai
water he warm, we are wading through
the water is warm; we are wading through it} _{kanguni wapana
to travel in the heat

wolja ngaiana ngamai mitata kilpalu, kanguni wapaliati
soon we sit ground until cool, in perspiration otherwise go
let us sit down until it gets cool, otherwise we shall have to travel in the heat} _{ngalpa-kangu
bosom perspiration
warm bosom, when warming each other

wata naka ngankamai ngura, ngaldra ngalpa-kangu ngankijiribamalila, kangu jiritjibala
not there make a camp, we both bosom perspiration to prepare ourselves perspiration to awaken
don't make your camp ready over there, (as separate from mine), but sleep alongside of me (in my bosom), so that we warm each other up and do not freeze} _{kangu jauana
to spread perspiration
to spread warmth, i.e. warm earth from the fire, on which to sleep

ngura nauja malti. kangu jauamai, kilpali nganaiati tinkani
camp he cool, perspiration spread out, cold otherwise [will] become during the night
it is cold here in the camp; spread out some warm earth from under the fire, so that we don't freeze during the night} _{mara-kangu-putuku
sparing of hand-perspiration
not to exert the hands, as when throwing weapons

nganita marakangu putukuluwai ngamai, ngato kirra kaluwana pararalapa
I hand-perspiration chary of sit, I boomerangs to accumulate have lying
so far I have not grabbed for a boomerang, but now I have them ready in the event of a fight} _{kana-ngurakangu
people camp perspiration
when people in a camp stick together

kana-ngura-kangu ngaiani jela ngamani warulandru
people camp perspiration we together when sitting from of old
we have always stuck together in our camp} _{ngura-kangu
camp perspiration
this is said of married couples who have kept each other warm.

noa nunkani matja palina warai ngura-kanguta, ja nulu karari ngatata nankani ngura-kanguni ngokai
wife his already deceased camp-perspiration, and he now sister her to the camp-perspiration adds
his wife, with whom he used to warm himself in camp, recently died; now he is marrying her sister, in order to keep himself warm with her} _{mangawaru ngura-kanguni ngamibana ngariau, pudlaia ngamananto noamarra
widow camp-perspiration set down, both should sit married couple
incorporate the widow into the fellowship of the camp (or marry her to someone in the camp), so that both can live together as a married couple

it is not looked upon with favour, if a widow marries someone in a camp other than the one in which her deceased husband has lived.} _{jinka-kangu
sweat-girdle
this is the name given to the string of human hair which a father hands over to his son on the day of circumcision. However long this string may be, it is wound around the loins in the form of a belt and is worn by the son with [great] pride.} kangurina to get hot; to warm oneself; to perspire ngani kilpali karari ngamai, ngani kangurinanto turuni I cold today am sitting, I myself want to warm at the fire I am freezing cold today; I shall stay at home to warm myself at the fire kanguetja perspirer this word is derived from the legend of Wariliwulu, the muramura. While she was in the earth she perspired profusely, but as soon as she came out she was chilled to the bone. kadi kardi brother-in-law masculine gender. ego's wife's brother or ego's sister's husband. kadimarra kardi-maRa both brothers-in-law masculine gender. one of whom has given the other his sister as a wife. the muramura Malkakalijantapirina and another muramura exchanged their respective sisters for a wife, and then called each other kadi. kalari daughter-in-law mother speaking. When the father is speaking, the word is taru. feminine gender. Paldriniwulu [a female muramura] gave to her son a wife and called her kalari. kaku kaku sister feminine gender. brother speaking. the gloss should be 'elder sister' (in contrast to ngathata 'younger sister'. It is used by bother brothers and sisters. karitjina kartyi-rna to turn over; to go around _{pungani karitjina
to walk around a wurley} _{ngapani karitjina
to walk around water (lake)} _{mukali karitjina
to turn over in one's sleep} _{dakuni karitjina
to walk around the sandhill} _{mita karitjina
for the ground to change

mita matja karitjina warai, karari kuljakulja pirna najina
ground almost turned over (transformed), now green very to see
the earth has changed her dress as a result of the rain, so that it is now looking very green} _{maru karitjina
for the country (open spaces) to be transformed

maru matja karitjina warai paua pirnani
country already transformed seed into much
the country has become so transformed that there is now lots of seed available} _{pariwilpa karitjina
for the skies to change or be transformed

pariwilpa matja karitjina warai, karari ngaiani ninaia ngumu najila wapaia
the sky already transformed, today we him well [can] see
today the sky is [completely] changed, for it has cleared} _{doku karitjina
to turn one's back upon

minandru jidni doku karitjiji, urlujera
Officially spelt ulu in the Dictionary cf. No. 3065.
ngamamai?
why you back turn, straight ahead sit
why do you turn your back on us? turn around [and sit straight]} _{pilpa karitjina
to distort eyebrows
to show an angry face

nauja kana pilpa karitjina warai jaura ngurunguru jatala
he man eyebrows distorted words strong to say
the man distorted his eyebrows to say something very nasty} _{milkitanka karitjina
to distort the eyes

nauja milkitanka karitjina warai, nauja wariwarini karakara
he eyes distorted, he to exhaustion near
he is near to exhaustion, for he is already distorting (or turning up) his eyes} _{mandra karitjina
to turn one's stomach around, to turn over one's body

jera mandra karitjiau, kana wulu ngaldra kangu ngankijiribamalila
this way stomach turn, people two both of us perspiration (warmth) to make ready
turn your body around this way, so that we [can] both warm each other up

when two friends are on walkabout during the winter, they often sleep arm in arm in order to keep each other warm.} _{watara karitjina
for the wind to change direction

watara nania karitjila wapaia, naniwa jerrala ngakai
wind she has changed, she from that direction is blowing
the wind has changed; it is now blowing from that direction} _{kana baka karitjina
for people's appearance
Reuther's "Menschenart" is a strange expression to use in this context. Normally, it means 'human nature' or 'people's ways'.
to change or be transformed
to assume a better [physical] appearance. When conditions are dry, the people get lean for want of better food; but after it has rained, they assume a better [physical] appearance.

karari kana-baka karitjiji, karari ngaiana palku ngumula kanta taji
now people's looks change, now we body for the good of vegetables eat
the people are now getting to look better, for we have vegetables to eat for the nourishment (benefit) of the body} _{ditji karitjina
for the sun to pass its zenith, for the sun to transcend the middle of the day

ditjita matja karitjina warai, jiritjianau mukandru ngaiana wapala mauarli ngantini
sun already has passed over, get up from sleep, we to go hungry after animals
the sun has already passed its zenith; arise from sleep [and let us] go hunting} _{miljaru karitjina
for the time of night to pass
when midnight has passed and time is moving on towards morning.
miljaru naujata karitjijila, ngaiana muka bakana turarala
night-time he turns over, we sleep also to lie
midnight has passed; we want: to lie down and sleep, too
[The above remark might be made] when, for example, negotiations have lasted until past midnight and folks have grown tired.} _{ngapa karitjina
for water to change [appearance]
when mud has settled and water has cleared.

ngapa matja karitjina warai, karari ngapa ngumu
water already has changed, now water good
the mud in the water has already settled down; the water is now clear

When, upon digging out a waterhole, the water is turbid and muddy, some clean sand and lime are cast in at night; in the morning the water is clear. If the water in a stagnant pool is turbid, some of the water is dammed off and distilled after the same manner.} _{paru karitjina
for fish to change [location]
when fish change their position according to the depth of the channel, the net is lowered at the deepest spots.
ninkida ngaiana jama worai, paru ninkindrupara karitjinanto jamani wirila
here we net cast, fish from those here should change position into the net to enter
we are casting the net in here, so that fish from around here may enter the net} _{ngapa karitjina
for water to turn brackish

ngapata nanina karitjina warai kaldri pantjila
the water she has turned brackish salty to become
the water has turned brackish, so that it tastes salty} _{mita kana tulani karitjina
for the country to look different to a stranger
e.g. as when a person unfamiliar with the country sees a geographical feature and thinks it is within close range because he can see it with the eye, whereas [in actual fact] it remains [almost as far] away from one elevation
By "elevation" is probably meant the 'crest of a sandhill'.
to the next.
mitata kana tulani karitjina warai, ngaiana ditji wirinani wokarala wapaia
the country people to strange looks different, we sun as [it] was setting arrived
the strangers thought that the place, to which we planned to come, was close at hand, but we arrived there only as the sun was setting} _{pirra karitjina
for the moon to change
e.g. when the "old" moon changes to a new moon. The moon is called pinaru
old man when it is waning and when it rises later each morning. It is called pirra kuparu
young moon when it waxes bigger.
pirra nauja karitjina warai, karari nauja kuparu
moon he has changed, now he young; kuparu actually means a young animal

the moon has changed; it is now new (a young) moon} _{kajiri karitjina
for a channel to change course

kajiri nauja ninkida karitjiji
channel he here changes
here the channel strikes a new course, (or changes direction)} _{Kajiri karitjina
for the Milky way to change [direction]

the tip of it, when pointing northward at night, is called kurpa, whereas the tail of it, when pointing southward, is woda. kajiri karitjina means that the kurpa is changing direction towards the west during the course of the night.
Kajiri-woda tinkawirdi karitjiji tidnankarandru jendakarajelu
Milky Way tip during the night turns from north until west
during the night the Milky Way turns from north to west
This changing of direction on the part of the Milky Way indicates to 'native' people the time [or hour] of the night.} _{ngapa wilpa karitjina
to go along a channel} _{karitjina tikana
to turn around and come back, to object, to turn back, to return

ngaiana wapala nganai, ja wolja karitjina tikala nganai
we go will and soon to turn come back will
we will go but will soon be back again} karitjimalkana kartyi-ma-lka-rna to turn, to turn around, to reverse, to turn over _{nganti karitjimalkana
to turn over meat
on coals

nganti karitjimalkamai wora kulnula wajila
meat turn over side one to cook
turn over the meat on the coals, in order to grill the other side} _{pita karitjimalkana
to reverse a spear (wood)
The tip of a spear must never face [in the direction of] the camp, when making a visit, and the like.} _{poto karitjimalkana
to barter or exchange goods, to offer one article for another

pudlalia milingeru karitjimalkai, wata ngamalkani muntali
things both always mutually exchange, not keeping with self
both of them always exchange their goods; neither of them keeps what is his own} _{noa karitjimalkana
to exchange marriage partners

dilpimarra wulali karitjimalkai noa pudlanina
jokers
Reuther: "Necker".
two both are exchanging marriage partners their two
the two jokers are mutually exchanging their wives} _{punga karitjimalkana
to turn s wurley around
to relocate or change the entrance of a wurley according to the direction of the wind.

punga ngato karitjimalkai watarani
wurley I am changing because of the wind
I am altering the wurley (the entrance to it) on account of the wind} karitjimalkaterina to change one's position, to turn over; to renew or change its skin _{muntja nauja munta karitjimalkaterina warai tinkani
patient he himself turned over during the night
in the course of the night the patient turned himself over} _{woma karitjimalkaterina
for a snake to change its skin

woma naujata kurikurila karitjimalkateriji
snake he to green (new) changes skin
a snake changes its skin for a new (green) one} karitjinietja sneaker; one who is always hanging around near-by this word is derived from the legend of Nurawordupununa, the muramura. Once, after swallowing a kangaroo, he changed (karitjina) into a katimarkara crocodile. kura hoarse; harsh, raspy _{ngaru kura
hoarse voice

kana jidni ngaru kura, minarla? a-ai, wima ngaiani pirkina parana warai tinkawirdi
man you voice hoarse, wherefore? 0 no, corroboree we performed sitting during the night
man, why is your voice [so] hoarse? Oh no, that's because we sat around performing at the corroboree all night} _{muntja kura
for a sick man to be hoarse} _{mita kura
dirty ground, dusty ground

watarali mita kura ngankai, ngandandarina ngaiana wapala
wind ground dusty makes, unable we to go
the wind obscures the countryside (with dust), so that we cannot go out. On the one hand, it obliterates [all] tracks; on the other hand, we cannot sight the emus} _{pirra kura
soiled dish
one that no longer looks new.

buturali pirra kura ngankai
dust dish tarnishes
dust makes the dish look tarnished or worn} _{milki dura
dull eye, lustreless eye

ngani pinaru, milki ngakani kura, ngato bulu najiji
I old man, eyes mine dull, I unable [to] see
as an old man, my eyes are dull; I cannot see [very] well any more} _{jaura kura
hoarse words

jaura kura nauia jatai. wata kanali ngarai
words hoarse he speaks, not people hear
he has a hoarse voice, therefore the people cannot understand him} _{kunmieli kura ngankai
the fog obscures} kurarina to become hoarse ngaru nunkani kurariji, nauja wolja mudananto wonkala voice his hoarse becomes, he soon should cease to sing his voice is getting hoarse; he must soon stop singing kurala kura-lha person who has developed a hoarse voice as a result of illness, but is now getting better. kadiwirina kartiwirri-rna to go right inside, to disappear composed of kadi raw, uncooked) and wirina to go in), the word [literally] means 'to go in raw'. it really signifies to go right inside (not merely half-way), and to disappear, e.g. to crawl inside the ground as do goannas (kapiri), snakes, insects, frogs, and the like. _{mitani kadiwirina
to slip into the ground
to disappear from the face of the earth.
warula ngaiani mirka jeribaka ngamana wonti, karari marapu matja mitani kadiwirina warai, nejijeli, kakajeli, ngapili, ngandrali
long ago we ants like sat, today many already into the earth have disappeared, brothers, sisters, fathers, mothers
once upon a time we were as numerous as the ants; but today many have disappeared from the face of the earth: brothers and sisters, fathers and mothers} _{mita kadiwirina
for the ground to collapse

Reuther: "Erdrutschen"

when thunder rolls in the distance, this is believed to be the rumbling of the earth as it tumbles into the abyss. At that very moment a landslide is [said to be] taking place at the far end of the earth. [It is thought] that even where caves and gorges are to be found, such collapses of earth took place in days of yore. The shaking of the ground during thunder is [regarded as] proof of this.
mita nauwa kadiwiriji. ngaiana ngaiala ngarai
earth he there slips off, we voice are hearing
yonder in the distance a landslide is taking place, for we [can] hear its rumbling} _{mita-tali kadiwirina
for a landslide
Reuther has here translated the Diari word literally, viz. "Erden-zunge" ('ground-tongue'), without giving the nearest German equivalent or defining the idiomatic meaning of the Diari term. The context, however, suggests that a 'landslide' or 'collapse of earth' is meant.
to disappear [over the edge into the abyss]
for the soul of a person struck by a thunderclap to slide into the ground. 'Landslide' is [merely] a roundabout way of speaking, because for a person to have been struck dead is never mentioned. [By way of this periphrase] it is intended to express the thought that a person has disappeared from the face of the earth.
mita-tali kulno kadiwirina warai
landslide one has slid down a hole
a man has disappeared from the face of the earth} _{mita-tali kadiwirina
for a landslide to speak, for the earth to utter [a sound]
it is assumed that the soul of a person who has been struck dead [by a thunderclap], in contrast to the soul of a person who has died, wanders about inside the earth towards the south, and emerges there. If, soon after a murder has been committed, it thunders in the distance, this is [regarded as] a sign that the soul of the murder-victim is now coming up out of the ground.
nauka mita-tali kadiwiriji nari kulnuni, nina pingali matja nandrana [warai or paraia
he landslide is speaking (rumbling) dead man because of one, him blood-avenging troop already has killed
the earth is rumbling because of a dead man, whom a troop of blood-avengers has killed} _{mita-tali jeri
Reuther inadvertently wrote "jerli".
kadiwirina
to roll like a landslide
to give off a dull roar just like the earth, as when the rain makes a rustling sound near-by.
talara naka ngaranau mita-tali jeri kadiwirila wapaia
rain yonder hear landslide [like] is making a noise
listen to the rain yonder, how the earth is booming, that is to say, how the rain is splashing on the ground} _{ngapa kadiwirina
for water to recede, to drain into the ground, to soak into the ground

ngapa pratjana matja kadiwirina [warai], karari ngapa pani
water all already soaked in Iinto the ground), now water without
all the water has soaked into the ground, so that there is none lying about} _{japali kadiwirina
to crawl or hide away in fear

japali ngaiana kadiwirina parana
In error Reuther wrote pararana, which means to cross over etc. cf. No. 2590. To lie down is parana cf. No. 2626.
pungani, wolja nauja pildripildri ninkidala terkaiati ja ngaianina nandraiati
out of fear we to hide away lay (crawled away and sat) inside the wurley, soon he thunderstorm this one here lest it stood and us lest it struck
for fear we crept into the wurley, for we were afraid the thunderstorm would soon be over-head and might strike us} _{paja kadiwirina
for birds to dive under water
i.e., waterbirds [in their attempt to escape] from birds of prey.
paja nauja matja kadiwiriji tiritirini japa
bird he already is diving because of the hawk
a [water] bird just dived under [to elude] the hawk} _{ngura worla kadiwirina
for camp-wurleys to disintegrate and disappear

ngura-worla matja kadiwirina [warai], karari mita pilkila
camp-wurleys already in ruins, now country different
the camp-wurleys have already fallen into [complete] ruin, and the country is now looking quite different} _{ngapa-kudna kadiwirina
for a waterhole to disappear
for water to have dried out.} _{paru kadiwirina
for fish to disappear and die

paruta matja kadiwiriji, wata paru kulno morla ngamai
fish already dead, not fish one more sits
the fish are already dead; there is not one that is still alive} when the lakes become salty, the fish die. During an interview in April 1966 with the late Rev. W. Riedel, who spent 6 1/2 years among the Diaris at Killalpaninna from 1908-1914, he described how putrid these dead fish smelt during a north wind, so much so that Europeans doused their clothes with eucalyptus oil to make breathing less odious. kadiwiribana kartiwirri-ipa-rna to cause (something) to disappear; to scare or chase away _{ngilbieli paru kadiwiribana warai wimali
opposing sorcerer
Reuther: "Gegenbeter".
fish has scared away with a [magical] song
an opposing sorcerer has scared the fish away with his totemic
Reuther: "Goettergebetsgesand".
song} _{dakokojeli woma kadiwiribai
stranger to the sandhills snakes is scaring away
a stranger to the sandhills is scaring the snakes away

when hunting for snakes, nobody will take along a person who is not familiar with [or at home in] the local sandhills, for it is believed that no snakes will be caught [if he does], for the reason that snakes creep into their holes at [the sound of] a stranger.
wata kana ko wiralkamai dakuni, nau woma kadiwiribaiati
not person ignorant lead about on sandhills, he snakes otherwise scares away
do not lead a person around [with you] who is not at home in your sandhills, otherwise he will [only] scare the snakes away} _{watarali kadiwiribana
for the wind to chase away

talara nanaua nandruja watarali jerra kadiwiribana warai, ngaianangu wata talara wokarananto
rain her she wind that way chased, towards us not rain should come
the wind chased away the rain in that direction, so that no rain should come our way} kadiwiribanietja kartiwirri-ipa-rna-yitya opposing song-maker masculine gender. Reuther: "Gegenbeter" one who causes something to disappear, Reuther: "Verschwindenmacher". so that, for example, no rain comes up, or no fish are caught. this word comes from the legend of Darana, whose followers were once scared off (kadiwiribana) by other muramura. They crept into (kadiwirina) holes, but since these holes were not deep enough, they could hide only their heads. [As a result] their feet were chopped off. kamana to be greedy, to be selfish consuming everything, sharing nothing. _{nganti kamana
to consume all the meat
and not give any away.

ngato tajila nganai ninaia nganti jidna kamana, wata jidni ngakani milini wirarina warai
I eat will him meat you to slight, not you mine with followers went walkabout
I shall eat all the meat [myself] just to put you at a disadvantage, for you did not accompany my followers (men) in the chase} _{poto kamana
to hold back gifts (things)

jura ngaianangu wata jinkina warai, jeruja ngaiani jurana poto kamala nganai
you to us nothing have given, so we you things withold will, i. L. since you have not given anything to us, we too shall not give any gifts to you} _{mankara kamana
to keep back young girls
not to let young girls marry outside [one's own group]} _{jinka kamana
to withhold string} _{paru kamana
to hold back fish
not to distribute any fish

jundru wata jama dakana warai, jeruja ngaiani jinkangu paru kamai
you not fishing-net have woven, so we to you fish are keeping back from
you did not help weave the fishing-net, so we are not giving you any fish} _{karuwali kamana
to keep back young men who ought to be circumcised
not to circumcise our youths with yours.

minandru jura karuwali ngaianina kamana warai, wata jura ngaianina karkana warai jelali wonkala?
why you youths ours have kept back,
Reuther: "zuruecksetzen".
not you us have invited together to sit?
why did you keep back our [uninitiated] young men who ought to have been circumcised, by not inviting us to circumcise them together with yours?} _{nari kamana
to withhold a condemned (dead) man [from others]
not to invite others to [eke out] blood revenge, but to kill the man oneself.

minandru jura nari kamana warai, jura wata ngaianina karkana warai jelali nandrala?
why you dead man kept back, you not us have called together to kill [him]?
why have you withheld the condemned man from us, by not inviting us to join you in killing him?} _{ngapa kamana
to drink water on one's own

judla ngana ngapa kamana warai, minandru judla ngana bakana wata ngundrana warai
both of you me water have drunk alone, why you both me also not have thought of?
why did both of you drink the water on your own? why did you both not think of me, too?} _{pitjiri kamana
not to part with any chewing-tobacco
but to chew it in secret.

pitjirita worderu juralu tajina warai kamana, ngaianita bakulu ngamananto wata tajinalu?
chewing-tobacco how until you have chewed not to part with, we until in vain are to sit not until chewing?
up to now you have been chewing tobacco without having shared any with us; are we to sit here in vain, and not have anything to chew?} _{pita kurpa kamana
to withhold weapons
not to exchange any with other people,
ngaiani jurangu pita kurpa kamala nganai
Reuther omitted the auxiliary verb
jura marakarla ngamananto
we to you weapons withhold will, you empty-handed ought to sit
we will not exchange weapons with you any more, so you will have to sit (stand) there empty-handed} Answer: ngaiani bakana jurana kamala nganai tula ja marukutu we also you withhold will stone-knives and ochre and we will no longer barter [our] stone knives and ochre with you _{paua kamana
to hold back seed
not to let people collect any more seed.} _{ngarimata kamana
to hold back a flood
not to let it come down

minandru jura ngarimata kamana warai? ngaiani poto marapu jurangu matja jinpana [paraia]

Reuther omitted the auxiliary verb.

why you flood have held back? we articles many to you already have sent
why didn't you let the flood come down to us? we have been sending you lots of goods} _{mura kamana
to desist from sacred songs, to no longer participate in ceremonies

minandru jura nurujeli mura ngankana warai, ngaianina kamana?
why you quickly (in advance) sacred ceremony I ("god") made, us to place at a disadvantage

Reuther: "zuruecksetzen".

why did you conclude the sacred ceremony
Reuther: "Goetterfeierlichkeit".
so soon, without our being with you? Did you want to place us at a disadvantage?} kamamalina to hold (something) back from one another _{minandru judla milingeru kamamaliji, judla matja kamaneli nganai?
why you two always from each other withhold? you two friends are?
why do you two always hold things back from each other, seeing that you are friends?} _{kindala kamamalina
for dogs to keep things [such as food] from each other} kamanietja greedy selfish person There were once two muramura, who secretly shared everything with each other, but to a young man camping alongside of them they gave nothing (kamana). Later on when the young man caught an emu, he did not give any portion of it to them; he, too, [practised] kamana. katatara kathathara bird with green plumage feminine gender. its [associated] muramura was Kakapitina. No. 3270 under No. 3910 Scherer has a footnote "According to J.G. Irrgang, the katatara is the green shell-parrot". Howitt (1904: 780) gives "katatara (shell parakeet)", and Fry (1937: 272) has "katatara shell-parrot".. Contemporary speakers use the term to refer to 'budgerigar', Melopsittacus undulatus. kakaturu [type of] waterbird feminine gender. its [associated] muramura was Watapajiri. kapiri kapirri type of goanna masculine gender. kapiritjilpi kapirri tyilpi spines Reuther: "Warzen" 'warts'. or prickles of the kapiri lizard masculine gender. it is claimed that if the blood of this lizard drips on a human body, 'warts' will grow there. kantiterina to flow out, to run out cf. Nos. 283-286. _{buru! paua pratjana kantiterina warai
oh, dear! seed all has run out
oh dear, the seed has all run out or been spilt} _{padi kantiterina
for caterpillars to crawl out
when lots of them have been caught [in a dish] for roasting.} _{ngapa kantiterina
for water to run out, drip down, seep through, or ooze out} _{mita kantiterina
for sand to trickle through

punga jinkani wata ngumu, ninkida mita milingeru kantiteriji
wurley yours not good, here sand (earth) always trickles through
your wurley is not well built, for sand is constantly trickling through at this spot} _{talara kantiterina
for rain to pour down
for clouds to pour down [in bucketfuls].
naka talara kantiteriji kana panini, minandru wata ninkida kantiteriji?
yonder clouds pour out people without, why not here fall downs
there, where no people are living, the rain is pouring down [by the bucketfuls]; why doesn't it rain here, too?} _{kana kantiterina
to pour out people
to give free vent to one's angry words, to utter these without restraint.
ngopera nauja murlali ngamana warai, ja karari nauja kantiteriji
at first he kindly sat and now he lets loose
at first he was friendly to us; now he gives free vent to his angry words} _{mangatandra mita kantiterina
to brush the dust from one's head

ngana mitali todina warai tinkani watara pirnali, ngani karari kantiterinanto mangatandra mita
me sand (earth) has buried in the night wind by big, I today myself must dust off the head sand (earth)
during the night I was almost buried with sand; now I must brush the dust (sand) off my head} _{jaura kantiterina
to pour out words
when the heart is overflowing.
kana woderi? ngani jaurali kantiterinanto
people where? I words want to pour out
where are the folks? I should like to pour out my heart to them} _{kana mita kantiterina
for people to shake off the ground
for people to leave a [certain] place.
nauja kana mita kantiterina warai wapala
he man ground has shaken off to go
this man has left the place to go [elsewhere]} _{pitjiribilli kantiterina
for a tobacco-bag to get empty
to empty itself out.
pitjiri-billi nania naka kantiterina warai, wata nania ngaianangu wokarana warai buru kulnuta, wata ngaiana kalala jinkila nganai
tobacco-bag she there has emptied herself, not she to us has come portion one, not we compensation give will
the tobacco-bag over there has got empty, [so that] not one particle of tobacco has come our way; therefore we are not going to forward anything in return} _{kana-palku kantiterina
to shake off a man's body
for a man to grow lean.
jidni juaripirna ngamana warai, jidni pitarani kana-palku kantiterina warai
you plump-very have sat, you in the drought man's body have shaken off
you used to be very stout, but during the drought you have lost a lot of condition (have grown lean)} _{kanta kantiterina
for grass to scatter everywhere
when swept away by the wind.} _{kana kantiterina
to shake off people
to dissociate or separate oneself from people.

nauja kapakaparata tanani kanani kantiterina kurai, nau wapai
he ringleader their people is withdrawing, he is going
the ringleader is parting company from their people (is shaking the people off) by going away} _{para kantiterina
to disentangle one's hair
to rub hair with fat, so that one can run the fingers through it.
kana naujata para kantiteriji, nara nulia morla wirdi ngamalkai, nulia ninaia kara wolja wokaribala nganai
man he hair is combing, hair he more long has, he him perhaps soon cut off will
the man is combing his hair (with his fingers); he has very long hair and will soon probably cut it off
This was [customarily] done with a stone knife.} _{muntja kantiterina
to shake off an illness
when a person is on the road to recovery, and has thus shaken off the illness and left it behind.
nauia muntja kantiterina warai
he has shaken off his sickness and left it behind
he is showing himself alive and well, having got up for the first time} _{kunkunku kantiterina
for rotten wood to run out
of a hollow tree, i.e. when the rotten interior of a hollow tree trickles out [from time to time].
watarali pita-koko nana wijabai ja kunkunku kantiteriji
the wind tree-hole (hollow tree) her shakes and the rotten [interior] trickles out
the wind is shaking the hollow tree, so that the rotten interior is trickling out} _{panga-billi kantiterina
for a caterpillar-nest to shake empty

panga-billi nau matja kantiterina warai, panga mitani wirariji
caterpillar-nest he already has shaken empty, caterpillars on the ground are crawling around
the caterpillar-nest is already shaken empty, for the caterpillars are crawling around on the ground} kantiterinietja one which runs out person who can't keep anything for himself; string-bag that constantly develops a hole and consequently gets empty [or loses its contents]. this word is derived from the legend of Darana. Darana once hung string-bags full of food on a tree. When his two young sons noticed these, they knocked holes into them with their boomerangs, so that they spilled their contents. kantji kantyi real, true, genuine; really, truly, certainly, indeed adjective and adverb. _{kana kantji
real man

kana kantji naka, wata pita
man real there, not wood
that's a real man there; it's not a tree} _{kanata nauja kantji wokarai
man he indeed is coming
the man is indeed coming (this way)} _{buka kantji
bread for sure
Scherer's claim in the footnote on the following example that "only the future tense is possible in this context" is an error, as verbs preceding the future auxiliary ngana-yi must take the future inflection -lha, not the participial -rna seen here. If anything, we might have expected wiRaRi-rnanhi 'wander about-imperfDS' as the verb form here, since the main verb is parra-yi 'is lying' whose subject is puka 'vegetable food', while the understood subject of wiRaRi-rnanhi is 'we'.

buka kantji parai tajila, wata morla karari wirarina [nganai]

Reuther omitted the auxiliary verb. Only the future tense is possible in this context.

bread certainly lies to eat, not more today to go out
there is certainly food still available; we [shall] not go out [for any more] today} _{nganti kantji
real meat
also an animal.} _{ngapa kantji
real water} _{poto kantji parai
the things [are] definitely available
the articles are definitely there} _{jaura kantji
honest words
i.e. true or reliable words.
kana nauja jaura kantji, morlalu jatani-(kana)
man he words true, positively speaking (man)
this man speaks honest words; he may be trusted

the suffix -ni in jatani (from jatana
to tell) requires a noun to be assumed. It should read jatani-kana
informing man (which covers the point well, but cannot be expressed in German).-ni, then, is the syllable that binds a verb to a noun.} _{maua kantji
real famine
i.e. a genuine famine which prevails.
kana jidni maua kantjiwai? ngaiani maua bakana wapala
man you famine[-victim]
Reuther: "Hungersnot-wirklicher".
really? we hungry also to go
nan, are you also suffering in this famine? or: are you also the victim of hunger? we, too, are leaving on account of the famine} _{mudla kantji
face indeed
actually alongside of or in front of me (or us), meaning someone who is there in actual fact

ngujangujarla! kana nauja mudla-kantji kudina ngariji
alas, man he face truly to conceal descends
alas, the man who was always present with us, sinks (to his grave)} _{minka kantji
real hole
i.e. (here is) certainly a hole.} _{punga kantji
real wurley} _{milki kantji
one's very eyes
i.e. visible, obvious to see.

milki kantjini nnato kirra nunkani manibana warai
eyes real in front of I boomerang his have taken away
I have taken away his boomerang in front of his very eyes, (he was looking on)} _{kantji wapana
positively to go
adverb use.} _{kantji ngamana
positively to stay
adverb use.} _{kantji tikana
positively to turn back
adverb use.} _{kantji terkana
positively to stand
adverb use.} _{kantji karkana
positively to invite
adverb use.} _{kantji jatamalina
to fight a real (verbal) battle
adverb use.} _{kantji dukarana
actually to take out
adverb use.} _{kantji kulkujiribana
positively to keep
the word kantji expresses absolute certainty, and is applicable in the case of practically all verbs.
adverb use.} kantjirina kantyi-ri-rna to appear; to turn up; to come in sight; to become visible _{mangawaru kantjirina
for a widow to put in an appearance
in the camp at night, when it is growing dark.
Reuther does not specify here but this applies to widows in mourning. Entry [2] suggests that this context is what he had in mind.} _{karuwalila kantjirina
for uninitiates to put in an appearance
in the camp at night, because they, too, like the mourning widows, have to keep their distance during the day.} _{kana tula kantjirina
for strange people to put in an appearance} _{pinga kantjirina
for a troop of blood-avengers [suddenly] to turn up} _{mita kantjirina kantjirina
for the countryside to become visible
after a fog, or at dawn.} _{pirra kantjirina
for the moon to appear
e.g. the new moon.} _{jaura kantjirina
for words to come forth
out of the heart, which until now had lain hidden.} _{talara palku kant jirina
for rain clouds to come up} _{buturu kantjirina
for dust to rise up} _{kupa kantjirina
for a child to appear
then it is born.} this word bears reference to the muramura, Darana, who actually (kantji) saw the rain descending after he had prayed for it. Diari can Wkb can Ngam can Jaur can kandrimoku kandrimuku type of weapon masculine gender. used also for digging. S. Gason spells the word "kundriemookoo" and describes the weapon to be "of semi-curcular shape, 2 ft. 6 in. long, to one end of which is attached by resin a flint, forming a kind of axe or tool used in making weapons". a [certain] muramura had a kandrimoku and a mariwiri in his wurley which he [magically] 'sang'. Thereupon they came alive. Today they appear as two stars in the heavens. kaukaungana kawukawu-nga-rna to respond; to act in accordance the word, composed of kau yes and ngani I means 'I say yes'. tanali nina karkana warai ja nau kaukaungana [warai] Reuther omitted the auxiliary verb they him called and he complied when they called him he [acted in accordance and] went Scherer's footnote here is incorrect and there should not be the auxiliary wara-yi since this is a dependent clauses where -rna marks 'imperfective same-subject' function. No. 306, No. 307, No. 308, No. 309 when Wirrakidnina, the muramura, invited Darana to a ceremonial feast, the latter responded. ketjaketjana katya-katya-rna to suffer, to suffer pain; to hurt _{kana ketjaketjana
for a man to suffer pain

kanata ngani palku ketjaketjaila muntjaia
man I stomach am suffering pain towards sickness
I am experiencing pains in my stomach, which probably indicate some illness} _{mangatandra ketjaketjana
to suffer headache

ngani mangatandra ketjaketjai
I head suffer
I have a headache} _{milki ketjaketjana
for eyes to be painful, to suffer from a climatic eye-disease} _{bankitiri ketjaketjana
to suffer from stitches in the side} _{tidna ketjaketjana
to be footsore, or to have painful feet
Similarly of all members of the body.} _{mitali ketjaketjana
to suffer [pain] on account of or due to sand (ground)

Bung eyes from heat dust and flies were prevalent and very painful among 'natives' and Europeans alike at Killalpaninna.

mitali (abl.) ngani ketjaketjai, wata ngani wapala nganai
on account of the ground I (feet) suffer pain, not I go will
my feet are in pain from the hot sand (ground), therefore I shall not be going} _{pitali ketjaketjana
to suffer pain from a splinter

By mistake Reuther wrote "gestossen" 'bumped' instead of "gestochen" 'pricked'.

pitali ngani ketjaketjai, ngani dakaterina warai
because of a splinter I have pain, I myself have pricked
I am suffering pain because of a splinter [with which] I pricked myself} _{kapa ketjaketjana
to have pains in the loins, to suffer diarrhoea} _{turujeli ketjaketjana
to suffer from burns
to have burnt oneself in a fire} _{jaurali ketjaketjana
to suffer from words that have been spoken
to be unwilling to put up with a conversation, or to feel senstive to being needled.

jaurali ngani ketjaketjai, wata ngato ngantjai ninkida ngamana
because of words I suffer (discomfort), not I like (or want) here to sit
I dislike this conversation; I don't want to stay here any longer} _{ngara ketjaketjana
to have heartache
not to know what is the best thing to do.

ngani ngara ketjaketjai, tanali ngana pingaia karkana warai, ngani wapananto kara pani kara
I heart hurt, they me for blood-revenge have called, I should go either not or
I don't know what is the best thing to do; they hive called me to [join] a troop of blood-avengers. Shall I go, or not?} _{kalu ketjaketjana
for one's liver to suffer
to be hungry [or to suffer pangs of hunger].

ngani kalu ketjaketjai, buka pani ngani
I liver am suffering, bread not I
I am hungry, but have nothing to eat} _{ketjaketjana jinkina
to cause pain, to bring about suffering
adverb use.

ngani nunkangu ketjaketjana jinkila nganai, nulia ngakani nejini jaura madlentji ngamalkana warai
I to him pains give will, he my against elder brother words malicious has had
I will cause him some pain (hit him), for he has said some bad things about my [elder] brother} this word bears reference to the two muramura, Pildra and Jikaura, who once fell into an argument, so that they came to blows and thereby caused each other mutual pain. kekilja kikilya smooth, slippery; clear, clean; [level; limp] also kikilju _{mita kekilja
slippery ground

mita nauja kekilja, ngaiana worku burkananto kekilja panini
ground he slippery (boggy), we roundabout want to wade through boggy without
it is boggy to wade through the water at this spot; we shall go right round where it is not boggy} _{pita kekilja
smooth spear

pita nania kekilja, ngato nanaia ngantjai manila
spear she smooth, I her want to take
this spear is smooth; that's the one I would like to take along} _{pariwilpa kekilja
clear sky
i.e. a cloudless sky.

pariwilpa nauja kekilja, talarapalku pani
sky he clear, rain clouds none
the sky is clear; there is not a rain cloud in sight} _{paratara kekilja
level and vegetationless plain
a perfectly level (horizontal) stretch of country that has neither grass nor bushes growing on it.

paratara nania kekilja, wata nankangu kanta punkai kulno
plain she vegetationless horizontal, not to her grass is growing one
this plain is very level and vegetationless; there is not even one blade of grass on it} _{panto kekilja
level lake
a dried-out lake-bed without any low mounds [or undulations].

panto nania kekilja, wonpa pani
lake she level, mounds none
the lake-bed is smooth; there is not a single mound to be found on it} _{marda kekilja
smooth stone

marda nauia kekilja, ninaia maniamai ngaianangu ngardu pidala
stone he smooth, him take to us ngardu
type of edible seed) to pound
this is a smooth stone; take it, to pound some ngardu seed for us} _{munari kekilja
steep bank
i.e. falling away vertically.

munari nauja kekilja, ngaiana ngandandariji tarala paja nandrala
bank he steep, we unable to climb up birds to kill
the bank is too steep; we are unable to climb up and kill the birds (that have made their nests here)} _{paru kekilja
smooth fish

paru nau kekilja, ngato ngandandarina warai nina patala
fish he smooth, I unable was him to hold firmly
the fish was too smooth for me to be able to grasp it [firmly]} _{tjutju kekilja
slippery snake
also quick, lively, or one that glides away quickly.

mindri jera tjutju ninaia patala, nauja kekilja, nauja minkani wiriati
run this way snake him to grab, he lively, he into hole otherwise [will] crawl inside
run here quickly and grab this snake, otherwise it [will] glide into the hole [and elude us]} _{kapi kekilja
smooth egg
with reference only to emu eggs.} _{nganti kekilja
limp animal, pliable animal, flexible animal
with reference to game that has been killed.

nganti nauja kekilja, ngato ninaia wajinanto nguru ngankana
animal (killed) he limp, I him want to cook hard to make
the animal (that has just been killed) is [too] limp; I will cook it and make it hard, so that it will be easier to carry} _{pita kekilja
smooth tree
i.e. one having a smooth trunk.

pita nania kekilja, kana bulu katiji karawora-kapi ngarilkala
tree she smooth, people unable [to] climb up eagles' eggs to bring down
the trunk of this tree is [so] smooth, that no man can climb up to fetch down the eagle-eggs} _{mudla kekilja
round face, smooth face, full face

mudla kekilja nania mankara nganai, noa ngakani jeri

face full she girl is, wife like
the girl has a lovely face, just like my wife

Things that are beautiful in others [a man] always compares with himself. Constantly he says:
ngani jeri
I similar
like myself, or as beautiful as myself} _{kana kekilja
handsome man, splendidly developed man

kana nauta kekilja baluru ngumu, ngani jeri
man he naked (i.e. not hairy) handsome, I similar
this man is hairless and handsome, just like me} _{mandra kekilja
sleek body
when one's stomach does not protrude, but slopes away level with one's chest.

kana nguja mandra kekilja nauja, ngani jeri
man type body uniform lie, I similar
this man has a well-balanced physique,
Reuther: "ist eine Gleichfoermige Leibesart".
like myself} _{marda tula kekilja
smooth stone-knife} _{doku kekilja
smooth back
i.e. with no scars on the back.

kana nauta doku kekilja, dokutjinpiri pani
this man has a smooth back; he has no scars

the wiljaru, that is those who have transgressed the moral code, receive these scars on their backs.} _{pilpa kekilja
evenly-shaped eyebrows
i.e. not puckered or wrinkled.

kana nauta pilpa kekilja, milbirimingiri pani
man he eyebrows smooth, forehead wrinkles without
this man has evenly shaped eyebrows; his brow is unwrinkled} _{tidna kekilja
smooth, soft feet
i.e. without [toughened] soles.

tidna ngani kekilja, wata ngani worita wapala nganai
feet I soft, not I far go will
I have tender feet, therefore I cannot go far

[On the other hand], the soles of the feet, through [constantly] walking barefooted become as hard as hooves.} _{mara kekilja
soft [smooth] hands} _{tali kekilja
strange or unintelligible tongue
i.e. when a man speaks in such a manner that he cannot be understood.

tali kekilja nauja, ngato ninaia bulu ngarai
tongue smooth lie, I him not hearlit>he speaks in such a manner, that I cannot understand him} _{njurdu kekilja
smooth [coat of] fur

kindala nauja njurdu kekilja, ngato ngantjai ninaia manila
dog he fur smooth, I want him to take
this dog has a smooth coat; I would like to have him} _{paua kekilja
smooth, polished seed
i.e. when it feels soft and fine.

ngurawonpa nauja pauatandra kekilja, marali bulu patani, morla ngumu pirrali kaluwananto ngurawonpa
(type of seed) he seed-grains smooth, with the hand unable to catch hold, more good with a dish should enclose [or scoop up]

ngurawonpa has [such] smooth seed-grains, that one cannot gather them up by hand; therefore I had better take along a dish} _{pariwilpa kekilja
uniform sky
i.e. when it is covered with an even spread of rain clouds.

pariwilpa matja kekilja, talara pirna godala nganai
sky already evenly-spread (the rain clouds are not broken up), rain big fall down will
the sky is already [completely] covered in rain clouds; there will probably be a heavy downpour of rain} kekiljerina kikilya-ri-rna to slip, to slide derived from kekilja. _{kana kekiljerina
for a person to slip

ngani kekiljerina warai ja kapi billini wokaribana warai
I slipped and eggs in bag smashed
I (i.e. my feet) slipped and smashed the eggs in the string-bag} _{mandra kekiljerina
for the body to shrink together
to have grown thinner.

ngani mandra kekiljeriji, mauarli ngani
I body am falling in (collapsing) hungry
my stomach is shrinking together, for I have had nothing to eat} _{billi kekiljerina
for a string-bag to slip down, or fall down

billita jinkani matja kekil jerina warai pitandruta, paua matja nangaterina pratjana mitani
string-bag yours already has fallen down from the tree, seed already spilled all on the ground
your bag has fallen down from the tree, and all the seed has spilled out onto the ground} String-bags are usually hung on trees, so that the dogs cannot get to them. _{ngapa kekiljerina
for water to flow downstream

ngapata nauja kekiljerila wapaia, wolja nanaua pantuta jinkila nganai
water he is flowing down (gliding softly, as it were, over the ground) soon she there lake give will
the water is coming down quickly, so that it will soon fill the lake down below} _{mara kekiljerina
for one's hand to slip off

mara ngani kekiljeriji, kaparamai pita miri ngankala, tala pani nauja
hand I slip, come wood high to make, bark without he
my hand is constantly slipping; come, help me to lift up the wood, for it has no bark; consequently one cannot hold it firmly} _{mita kekiljerina
for the ground to collapse

ngakani pungandru mita kekiljerina warai, karari ngato worai nakaldra
my from the wurley ground has collapsed, now I am throwing up again
the ground collapsed around my wurley, [so] now I am heaping it up again} _{ditji kekiljerina
for a shooting star to fall

ditji naniwa kekiljeriji kana jelana tirimaliji
star she is falling dawn, people there are fighting
a shooting star is falling over there as a sign that the people there are fighting} _{kekiljerina ngarina
to slip down and go down
to slink away.
adverb use.

woderi nauia kana kekiljerina ngarina warai? jura nina wata talku najinajibana warai
where he man slipped away? you him not properly kept under surveillance
where did that man [manage to] escape? you did not keep him under proper surveillance} _{kekiljerina kurana
to slip and lie down
to make up one's mind to steal away.

kanali ngana milingeru patariani ngani kekiljerina kurana warai
people me always when holding securely, I to sneak away have decided
since the people wanted to keep me a permanent prisoner, I made up my mind to sneak away} _{kekiljerina wirarina
to slip and walk around
to slink or prowl around, or suddenly to pop up at one place and then another.
adverb use.

kana naujata kekiljerina wirariji, wata nauja ngura kulnuni ngana
man he to slip is walking about, not lie place in one stays sittinglitthis man always gets about in a sneaking manner; he never stays sitting in one place for long

the origin of this word is attributed to the muramura
Kekiljana. He is so named because there exists on the northern side of Lake Eyre a smooth (Kekilja) limestone pillar; that is the very place where he turned to stone.} kipana to bump or run into; to prod, to probe around in; to stare at; to reach; verbally to stab, to make stinging remarks about; to whisper into someone's ear; to cover a good deal of ground, to lay a track behind _{kokuni kipana
to poke [or probe] around
Reuther: "hineinstoeckern"
inside a hole
e.g. a hollow tree.

pita wokaribamai, ngato koko kipananto, pildra kara nunkangu ngamai
stick break off, I [inside] hole want to probe around, opposum perhaps towards him is sitting
break off a stick: I want to rummage around inside the hole and feel whether there may not be an opossum sitting there} _{minka kipana
to probe around inside a hole, hollow, or burrow

minka jerra kipau, ngato datjananto
burrow over there probe around inside, I to meet up together

According to Reuther's official definition of datjana, cf. No. 162, it means 'to search, follow up, etc.'

you poke around inside that hole, while I dig into it from the top

this is done, in order not to have to dig up the full length of the burrow.} _{padi kipana
to probe around for caterpillars, to hook caterpillars out

ngami damau, padi ngaldra kipala Kunarani
hook carve, [or whittle] caterpillars we both to hook out in the Cooper's Creek
whittle [and make ready] a hook with which to extract caterpillars (from trees) in the Cooper's Creek

these are wood-grubs as thick as a finger, which bore their way into the trees; when extracted by means of a hook, they are eaten.} _{kauri kipana
to poke out rats
a long thin root, known as a witjiwitji, on whose end a clump of resin has been attached, is shoved into a rat hole to probe around. The rats, thinking this to be a snake, come jumping out, whereupon they are bashed to death.} _{milki kipana
to poke one's eye
i.e. to run into something.

pitali ngana milki kipana warai. ngani butju dikai
wood me eye has poked, I blind am returning
I have poked myself in the eye with a piece of wood, so that I cannot see my way home} _{jaurali kipana
to give a verbal prod

Reuther: "anstoeckern".

i.e. to make a stinging remark.

warle ninawa jaurali kipana warai, nurupirna nauwa jerra wapai?
who him with words has prodded, quickly very he that way is going?
who made stinging remarks at him for him to be suddenly walking away?} _{dalpa kipana
to whisper into someone's ear

kana tananaua dalpa kipau, tana jera wapananto muntja najila
people those there ears whisper into, they hither ought to come (go) sick man to see
quietly tell the people there that they should come here to visit the sick man} _{mita kipana
to cover a good deal of ground
i.e. to leave the track behind.

kana naujata mita kararila kipani, wata nauja ngamana warai terti
man he ground today pushed back (man) not he has sat down middle

Reuther's literal translation at this point is awkward as well as a little ambiguous: "Heuteaner zurueckstiess (Mensch)"

this man covered the distance in one day in that he kept going, without resting half way} _{paru kipana
to stab fish
this word is used in reference to pelicans, when they bring the fish up out of the water with their long beak.} _{kipana ngarina
to run down into
i.e. to reach.
adverb use.

woderi ngarimata mudla?
where flood face?
where is the beginning of the flood
i e. how far has it come by now.

Answer:
pantula nulu kipana ngarila wapaia
lake
Reuther: "See-er" pantula. The inherent meaning is probably: the flood that is 'heading fur the lake.
lie downward ran into
it has reached the lake} _{kipana tarana
to poke around in an upwards direction
adverb use.

padi nanaia ngato kipana tarana warai
caterpillar her I poked around for upwards
I poked around upwards and hooked out this caterpillar} _{kipana ngarina
to poke around in a downward direction
to look out upwards.
kipana ngariau, kauri marapu kara minkani ngamai
poke around dawn [inside], rats many perhaps in the hole are sitting
probe around down inside the hole; there may be lots of rats sitting around in there

adverb use.} _{kipana najina
to look at with probing eyes
i.e. to stare at or fix one's gaze upon.
kanali muluwa milkieli kipana najiteriji, milki nauia tjerkara
man he with eyes himself sees, eyes he sharp
that man looks at one with probing eyes, for his eyes are sharp and penetrating

adverb use.} kipaterina to pick oneself, to poke oneself, to pick at oneself _{manatandra kipana
to pick teeth

manatandra ngani kipateriji
I am picking or cleaning my teeth} kipanietja one who pokes or probes around inside this word, derived from kipana, is taken from the legend of Pitikipana, who opened up the stomachs of his servants by poking them with a wona, so as to enable them to ease nature. kintjakintja kintya-kintya tired of bored with; peeved at; exasperated by, displeased with, fed up with _{nejini kintjakintja
annoyed with one's elder brother

kana nauta jiunkani nejini kintjakintja, wata nulu turu waltibai
man he his elder brother annoyed with, not he firewood carries hither
he is annoyed with his elder brather, and so he isn't carrying in any firewood} _{jaurani kintjakintja
bored by words
i.e. fed up with the conversation.

kana nau jerra jaurani kintjakintja? minandru nau wata wokarana jela ngankamalila?
man he there by words bored? why he not comes hither together to engage in conversation?
is that man bored by the conversation? then why doesn't he come here to talk things over with us?} _{noani kintjakintja
bored or fed up with one's wife

noani naupara kintjakintjawai noani nau wata wonki ngamani
with his wife this man bored, with his wife he not settled down

Oddly Reuther translates wata wonki ngamani with: "nicht fest sitzender-(Mensch)"

he is tired of his wife, therefore he does not stay with her constantly

in the German language we would change such adjectives to verbs so as to say to be bored with, 'to have had enough of, or 'to be fed up with'. However, the 'native' tongue objects to this [procedure] by adding the suffix -ni to the subject [of the sentence]. To expresses our German 'to be fed up with' by using the derivative form of the intransitive verb, and saying kintjakintjarina. If the meaning of the word could have been expressed by means of a transitive verb, kintjakintja would probably have assumed the form of a verb with the -na verbal ending.} _{manu kintjakintja
sick at heart
i.e. to have no pleasure in life.

kana naua manu kintjakintja, nulu wata noa ja kupa ja kamaneli ngarangarai
man he at heart sick, he not wife and child and friend cares for
this man has no pleasure in his wife, children and friends; that' s why he doesn't provide for them either} _{bukani kintjakintja
sick of bread
i.e. to have an aversion against bread.

bukani nau kintjakintja, nulu ngantjai paru
bread he is sick of, he wants fish
he is sick of bread; he wants fish [for a change]} _{muntani kintjakintja
annoyed with a sick man

kana jidni muntjani kintjakintja wata jundru buka ngankibai?
man you sick man annoyed with, not you food are preparing?
[apparently] you are annoyed with the sick man, since you are not preparing any food for him?} _{butjuni kintjakintja
displeased with a blind man} _{potuni kintjakintja
vexed about goods and chattels} kintjakintjarina kintya-kintya-ri-rna to be dissatisfied, to feel peeved, out of sorts; to be tired or fed up, to be annoyed or angry _{kanani kintjakintjarina
to feel annoyed with people, to want nothing to do with them

nauta kanani kintjakintjariai, wata nulu kulno karkarkai jela wapala
he there with people is annoyed, not lie one coaxes together to go
that [man] wants to have nothing to do with people, and so he is asking no one to go with him} _{mitani kintjakintjarina
to be disenchanted with the country

ngani nunkangupini mita tulani kintjakintjariai, wolja ngani tikala nganai mita kamanelia

I with this country unfamiliar disenchanted, soon I return will to a friendly (home)
I am disenchanted with this unfamiliar landscape, therefore I shall soon be returning to my [own] native country} _{minkani kintjakintjarina
to feel annoyed about a hole

minkani ngani kintjakintjariai, nganti panini ieri
about the hole I feel annoyed, animals without like
I feel annoyed about the hole (as to digging it out), for I suspect there will be no animals inside} _{pungani kintjakintjarina
to feel annoyed about a wurley

ngani pungani kintjakintjariji, nauia milingeru mita godateriji
I about the wurley am annoyed, he always sand rains dawn
I feel annoyed about my wurley, because sand is constantly trickling through} _{tepini kintjakintjarina
to be bored with life, to be sick of life

jura ngana nandrala wokaranimai, ngani tepini ngakanani kintjakintjariai
you(plural) me to kill come[imper.], I towards life mine am bored with
you come and kill me [by all means]: I am bored with life} _{pauani kintjakintjarina
to be sick [at the sight] of seed
i.e. sick of collecting it.

widla jura pauani kintjakintjariji? wapanau paua nandrala pitaraia
women you towards seed are sick? go seed to collect for a famine
are you women sick of collecting seed? just go and collect seed in the event of a famine!} _{ngani munta wapala nganai kana manina dikana,
More accurately: tikana.
terita jura kintjakintjarinani
I myself go will people to take to return (to bring hither), young men you when discontented
I myself will go to invite (call) people hither, [seeing that] you young men are discontented about going} _{billini kintjakintjarina
not to want a net-bag
not to accept a net-bag.

ngani billini kintjakintjariji, ninaia jura jerra waltani
I the net-bag do not want, him you that way carry
I don't want the string-bag; take it along with you} _{ngapani kintjakintjarina
sick of water
i.e. not to take water along (for the bother of having to carry it).

worderu jidni ngapani kintjakintjarina warai, jidni tertielildramata?
how you towards water have been tired, you now thirsty [also]?
you protested about taking along water; now you are thirsty, after all} _{materi ngakani kintjakintjariji muntjali
husband mine is disagreeable because of illness
my husband is disagreeable on account of his illness} _{kana tanaua ngaianangu kintjakintjariji, wata tana ngantjai wokarala
people those towards us are angry, not they want to come
those people are angry with us, therefore they don't want to come} _{jamani kintjakintjarina
to be annoyed about a fishing-net
because no fish are getting caught in it.
jamani jura wata kintjakintjarianau, nanaia jama mindrilkamai worala ngapa mikarini

Reuther erroneously wrote mikirani.

towards the net you not should be annoyed about, them nets take along
Reuther added 'quickly,' but the Diari word is not in the text
to throw water into deep
don't get annoyed about the net; take it to another spot and cast it into deep water

Scherer's footnote 2 here shows a misunderstanding. The Diyari expression mindri-lka-mayi literally means 'run together with!' and hence there is a sense of speed that Reuther's "quickly" in his translation captures.} _{wimani kintjakintjarina
to feel exasperated over a song
i.e. to be unwilling to put up with the song.

wata ngani tuldrila nganai, ngani kintjakintjariai wimani
not I dance with will, I dislike [or can't put up with] the song(dat.)
I shall not participate in the dancing, for I can't tolerate the song} _{kupani kintjakintjarina
to be annoyed with children

kupani nauka kintjakintjariji, kupa milingeru jindranani
with the children he (here) is annoyed, children constantly when they cry
this [man] is annoyed with the children when they constantly cry} _{mauarli kintjajintjarina
to be contentious because of hunger

nulia widla nandrana warai mauarli kintjakintjarina, nunkangu buka palpa jinkianau!
he wife beat hungry to be contentious, to him food some give
he beat his wife because he was hungry and she had brought him no food; give him some of your [food]} kintjakintjaribana kintya-kintya-ri-ipa-rna to aggravate, to annoy nulia ngana kintjakintjaribana warai jaurali nunkanali he me has annoyed with words with his he has annoyed or exasperated me with his words kintjakintjarinietja kintya-kintya-ri-rna-yitya one who is constantly annoyed kintjakintjaribanietja kintya-kintya-ri-ipa-rna-yitya person who likes to anger or annoy other people this word bears reference to the muramura Pirnawarankana, who said to his followers (servants): "You go after bukatu; I am [too] annoyed (kintjakintjarina) to go such a long way". kirrapara type of fish masculine gender. from kirra boomerang and para hair. This fish is thin and flat, similar to a boomerang, and has whiskers around the snout. Meaning: that which is as narrow as a boomerang and wears whiskers around the snout. the muramura Mandramankana nominated this fish as a mardu. contemporary speakers give "kilapara" as 'bony bream fish', Nematalosa erebi. kindala kinthala dog masculine gender. Perhaps more often spelt kintala by Reuther. this word signifies as much as ngara wordu to breathe quickly, e.g. a sick man who takes short and quick breaths. The [dog] was given this name because it takes short and quick breaths when it runs, and soon lies dawn in the shade [to rest]. In other words, it [can] not last long without water. the dog makes its first appearance among the various muramura, and for that reason is [regarded as] a sacred animal. A dog may never be killed, and when one of them dies there is big lamentation. Yes, it has even happened that people have had to sacrifice their [own] lives for the sake of a dog. Names of dogs of the various muramura are in the following entries. It is remarkable that, quite contrary to German grammatical rules, Reuther wrote the names of all these dogs without capitals, in spite of defining them as noun (which in German always begin with a capital) Pirilana name of dog of muramura one with a white spot on the forehead. Reuther writes "Plesze" instead of "Blesse. the sandhill, on which the present-day Mission station is situated, has this name given to it, for it is here that the male [member] of Darana 's two dogs is supposed to be buried. The sandhill came into being because of the dog. Tjakulani name of dog of muramura feminine gender. quite black. . This [dog] was the female [companion] of Pirilana. The sandhill to the east, immediately adjoining the one at the Mission station, bears the name after her. Kaljarana name of dog of muramura vicious dog. Mudlamana warana name of dog of muramura masculine gender. wide snout. Tilpirini name of dog of muramura feminine gender. white. Miljakirina name of dog of muramura masculine gender. one trained to abstain from food. i.e. a small eater. Pantupajani name of dog of muramura feminine gender. composed of panto lake, paja bird, and -ni she. [This dog] dug [her]self a burrow in the steep bank of the lake, as directed. Paumankarina name of dog of muramura masculine gender. to run to and fro, alluding therefore to the one that runs to and fro. composed of pau sound of footsteps, manka hither and thither, to and fro, -ri intransitive verb marker, and -na he. This is something that can be heard from the patter of his feet. Even without immediately seeing him, one could hear him running to and fro. Tuntukurarani name of dog of muramura feminine gender. one who puts (a lot) into her stomach. composed of tuntu stomach, kurarana to put into, and -ni she. Inadvertently Reuther wrote "-na he", etc.. Nuradupununa name of dog of muramura masculine gender. composed of nura tail, dupunu short, and -na he. Parakana name of dog of muramura masculine gender. composed of paraka slope, incline and -na he, meaning '[the one on] the slope, because he was fond of sitting there' Karakarajilini name of dog of muramura feminine gender. composed of karakara near, jili ticklish, and -ni she, denotes 'one that feels ticklish when approached [or] the ticklish one'. Tirmigandrani name of dog of muramura feminine gender. composed of tirmi forehead, ngandra to catch, and -ni she, denotes 'one that has a white spot on the forehead', and [is good at] catching game, that is to say, can run fast. Meaning: the fast runner with a white spot on her forehead. Nurapudawuluna name of dog of muramura masculine gender. composed of nura tail, puda white, wulu two, and -na he, means 'one that has two white hind legs and a white tail'. Kikarani name of dog of muramura feminine gender. composed of kikara yellow and -ni she, means 'one that always passes yellow urine'. Kiliakiparani name of dog of muramura feminine gender. composed of kila vulva, kipara urine, and -ni she, signifies 'one that is everlastingly voiding urine'. Ngandrikupani name of dog of muramura composed of ngandri mother, child, and -ni she, means 'mother that is always sitting among her little ones (children)'. Kanguna name of dog of muramura masculine gender. compound of kangu perspiration and -na he, means 'one that continually perspires'. Wontamanina name of dog of muramura masculine gender. compound of wonta wanderer and manina to fetch, means 'one that always goes hunting on its own'. Parakalina name of dog of muramura masculine gender. compound of para hair, kali knob; knot, and -na he, means 'one that has lumps of hair hanging down'. Turuwajalani name of dog of muramura feminine gender. made up of turu back, wajala bent, crooked, and -ni she, denotes 'one that is hump-backed' or 'the hunch-back'. Marupillakani name of dog of muramura feminine gender. composed of maru plain, pila black, and -ni she, denotes 'black one that roams around on the plain'. Kimalina name of dog of muramura composed of kima swelling, ulcer and lina nulia he with transitive verbs, denotes 'one that has a bad sore'. Pankilaparaparakana name of dog of muramura masculine gender. made up of panki side, -na- he and parapara (adverb, derived from paraparana to lie), describes 'one that lies on its side'. Tampakurarana name of dog of muramura composed of tampa stomach and kurarana to pour into, to stuff up Reuther wrote "hineinfressen" 'to eat into', but must have meant to say hineinstopfen. means 'to pour or stuff into the stomach'. This indicates [a dog] that always keeps on stuffing its stomach full, in other words, a gluttonous [animal]. Tulamiliana name of dog of muramura masculine gender. made up of tula stone knife, milia to refrain from eating, to go hungry and -na he, suggests 'stone knife that is hungry due to "fasting"'. This, [of course] is a metaphor: just as a stone knife is not satisfied when it has to "fast", i.e. when it is not used, and it is there to be used, so also a dog [is not satisfied] when it is forced to go without food. Worawakuna name of dog of muramura masculine gender. composed of wora side; cheek, waku uneven, one-sided, and -na he, denotes 'one that has unidentical cheeks'. Taninkulana name of dog of muramura masculine gender. compounded of [tanina] bark of a tree and kula[na] to press apart, to widen, signifies 'the one that presses the bark apart'. dishes were [customarily] made from the bark of a tree. When these dry out, they [tend to] shrivel together, especially from both sides, lengthwise. The dog referred to sat inside one of these [dishes], and pressed it apart. Hence his name. Pirnawarankana name of dog of muramura masculine gender. comprised of pirna big and warankana to leave on his or her own; to cast behind; to leave behind and go on ahead, denotes a big dog that runs on ahead of the others. Pajaminkani name of dog of muramura feminine gender. made up of paja bird, minka hole, burrow, and -ni she, indicates 'one that sits on a bird's nest', in other words, that digs out a round hole, like a bird which makes its nest in a hollow. Wartjijampana name of dog of muramura masculine gender. made up of wartji fat, ngampu almost, nearly, and -na he, indicates 'one that is almost fat; the semi-fat one'. Mardabuluna name of dog of muramura composed of marda stone, bulu white; bright, and -na he, signifies 'white stone or one that is the colour of a white stone'. Womatundrunu name of dog of muramura composed of woma [type of] large snake, tundru stomach, and -nu he, signifies 'dog that has a fat stomach like a woman', i.e. the fat-bellied one. Tjakulani name of dog of muramura In error Reuther quotes "No. 1", but in fact Tjakulani was previously mentioned in No. 2, which appears under the marginal No. 646. Talpalina name of dog of muramura masculine gender. derived from talpana to stare at, denotes a dog that looks fixedly at a person. Kulkitjirini name of dog of muramura feminine gender. composed of kulki crest on the head and tjiri straight; stiff, denotes '[a dog] whose hair on the head stands stiff and straight up'. Kakurupillawuluna name of dog of muramura masculine gender. derived from kakuru type of bush, also called wirra, ala black, wulu both and -na he, signifies 'dog that has the colour of a wirra bush mixed with black, i.e. the ashen-gray one'. Kantapanturuna name of dog of muramura masculine gender. composed of kanta grass; hair, panturu firstborn and -na he, denotes 'first-born one that has a beautiful fur'. Wiriwarunkani name of dog of muramura feminine gender. derived from wiri string, waru white, and -nkani (from nankani her), means 'her white string'. Katakatalkatjarina name of dog of muramura derived from kata louse, katalkana to snap with its teeth, -ri the intransitive verb marker, and -na he, signifies '[a dog] that searches for fleas with snapping teeth'. Tamarani name of dog of muramura feminine gender. Karankarani name of dog of muramura feminine gender. derived from karankara lean, thin and -ni she, means 'lean, skinny one'. Kajiworana name of dog of muramura composed of kaji mark, symbol and wora side, signifies 'one that has markings or that is spotted on the sides'. Kularana to shed skin masculine gender. in other words, the scabby or mangy one. Taparani name of dog of muramura feminine gender. derived from tapa wound, sore and -ni she, denotes 'one that has sores'. Jeltjani name of dog of muramura from jeltja lean and -ni she, means 'thin, skinny one'. Parakatindritindrina name of dog of muramura masculine gender. derived from paraka shore; slope, tindritindri to wag the tail and -na he, denotes 'one that sits on the shore in the shade and wags his tail'. Parakapaiawalpuna name of dog of muramura derived from paraka shore, paja bird, walpu bone and -na he, denotes 'one that is sitting on the shore [of the lake] in the shade, with a bird-bone in its mouth'. Maljaworani name of dog of muramura feminine gender. composed of malja dirt; mud, clay, wora side and -ni she, denotes 'one that has been lying dawn in the mud and consequently is dirty on the one side'. Talpakarunu name of dog of muramura masculine gender. composed of talpa ear, karu grey and -nu he, denotes 'one with grey ears'. Wotibujurunu name of dog of muramura masculine gender. composed of woti (from wotina to build), bujuru type of bush and -nu he, denotes 'one that likes to scratch a hole for himself under a bujuru-bush'. Nguluwarilanina name of dog of muramura masculine gender. derived from ngulu forehead, warila big, wide and -na he, denotes 'one that has a broad forehead'. Ngarantjarina name of dog of muramura masculine gender. derived from ngara heart and tjarina to grow tired, denotes 'one that soon tires'. Turupillanina name of dog of muramura masculine gender. from turupilla coal, means 'one that is as black as coal'. Mudlawangana name of dog of muramura masculine gender. composed of mudla face, wanga short, [and] -na he, means 'one with a short snout'. Kakarlatajirina name of dog of muramura derived from kakarla entrails, bowels and tajiri twisted, means 'one that has twisted bowels'. Jurijurini name of dog of muramura feminine gender. from jurijuri vein and -ni she, indicates 'one with prominent veins'. Jiripitjina name of dog of muramura masculine gender. Makilani name of dog of muramura feminine gender. Wiljaruna name of dog of muramura masculine gender. from wiljaru black, means 'black one'. Ngaruntunu name of dog of muramura feminine gender. derived from ngaruntu sleepy, dreamy, indicates 'one that is lazy and continually lying down'. Palkurunu name of dog of muramura feminine gender. from palkuru type of bush, means 'one that digs her hole under a palkuru bush'. Turpakundruna name of dog of muramura masculine gender. compound of turpa dust, kundru back, spine, and -na he, means 'one that has dust on its back'. Kiparalipatapataworana name of dog of muramura masculine gender. composed of kipara urine, -li the transitive verb marker, patapata moist earth and worana to throw, specified 'one that covers (with sand) the ground that has been wetted by urine' (as dogs are accustomed to doing). Karluwarankana name of dog of muramura masculine gender. composed of karlu testicles, warankana to disappear and -na he, indicates 'one that has lost its testicles'. Tjarluwarina name of dog of muramura masculine gender. comprised of tjarlu froth and warina to hang dawn, denotes 'one whose froth is dripping [from the mouth]'. Kunpakurani name of dog of muramura feminine gender. made up of kunpa young offspring, kurana to lay dawn; to give birth to and -ni she, indicates 'one that is continually having pups'. Minkaturpana name of dog of muramura comprised of minka hole, burrow, turpana to turn, to spin, to dig, and -na he, means 'one that is continually digging holes'. Kirrawatana name of dog of muramura masculine gender. derived from kirra fangs and watawata secretly signifies 'one that furtively steals away to bring something back in his [sharp] fangs'. Dakarini name of dog of muramura feminine gender. derived from dakarina to scratch, signifies 'one that scratches with her paws'. Kunpaburuna name of dog of muramura masculine gender. composed of kuna dung, excreta, buru (from burubana to cover up), and -na he, denotes 'one that covers up his excreta'. Mukariparkinina name of dog of muramura derived from mukari type of shrub and parkina to run means 'one that runs like a mukari shrub'. [The point is that] the mukari shrub extends its branches in all directions. Mangatandramaruna name of dog of muramura masculine gender. composed of mangatandra head, maru black, and -na he, denotes 'one with a black head'. Wajawarilina name of dog of muramura masculine gender. made up of waja black, warili long, and -na he, means 'long, black one'. Pilpantana name of dog of muramura compounded of pilpa cheek, and -na he, denotes 'one that has white cheeks'. Tjiriwodana name of dog of muramura from tjiri type of timber, woda branch or thick piece of wood, and -na he, means 'one that has scratched its hole under the reclining branch of a tjiri tree'. Kanakudnana name of dog of muramura masculine gender. from kana person, man, kudnana to dung; to excrete, and -na he, means 'one that excretes like a human being'. Pintabulunu name of dog of muramura feminine gender. from pinta union between two, bulu unable, and -nu she, signifies 'one [i.e. a bitch] that was connected to a [male] dog (during the mating season)'. Talpanunduna name of dog of muramura masculine gender. from talpa ear, nundu short, and -na he, denotes 'one that has short ears'. Tjiripalkurana name of dog of muramura masculine gender. from tjiri type of tree, palkura [a type of] bush, and -na he, indicates 'one that dug its hole under a tjiri bush'. Karliriritirini name of dog of muramura feminine gender. comprised of karli already, tiritiri or tirimalina to fight one another, and -ni she, signifies '[bitch] that fights with other dogs'. Wontamarlirana name of dog of muramura masculine gender. from wonta hill; back, marlirana to grow smaller, and -na he, indicates 'one that bends his back together (when he gets angry, so that he looks smaller)'. Tipabillina name of dog of muramura masculine gender. composed of tipa tip of the tail, billi net; tuft, bundle, and -na he, signifies 'one that has a bushy tail'. Wonawakuruna name of dog of muramura masculine gender. from wona hill, wakuru always, and -na he, denotes 'one that constantly sits on a hill'. Kuraworana name of dog of muramura masculine gender. from kura bristly; shaggy, wora very and -na he, denotes 'shaggy one'. Marduwarana name of dog of muramura masculine gender. derived from mardu totemic group, Reuther: "Geschlecht". wara there, yonder, and -na he, signifies 'one from the totemic group over that way'. Kutjani name of dog of muramura feminine gender. from kutja feathers (i.e. white) and -ni she, means 'white one (as white as feathers)'. Tjumutupani name of dog of muramura feminine gender. from tjumutu to grasp, to hold, to catch and pani no, not, indicates 'one that catches nothing'. Murdataraparani name of dog of muramura from murda to catch hold of, tara leg, and parani (from parana to lay dawn), indicates 'one that grabs its prey by the leg, (drags it home), and lays it down'. Jurluparani name of dog of muramura feminine gender. from jurlu straight ahead, parana towards the goal; right ahead, and -ni she, hence 'one that goes straight after its quarry'. Karkataraparani name of dog of muramura feminine gender. compounded of karka (from karkana to call; to bark), tara upper part of the thigh, parana to pursue, to follow right on after, and -ni she, denotes 'one that goes straight for her quarry, moving her legs forward (or running hard) and barking'. Waritjintana name of dog of muramura masculine gender. one that has lost sight of the animal it is chasing and so searches around [for it]. Wontjirini name of dog of muramura from wontjiri long and -ni she, hence 'one that has long legs'. Tirtamaruna name of dog of muramura masculine gender. derived from tirta dog, maru black, and -na he, meaning 'black dog'. Kaltjarana name of dog of muramura masculine gender. From kaltjara fast, swift and -na he, meaning 'one that is a fast runner'. Ngapamunarina name of dog of muramura derived from ngapa water, munari slope, incline; bank and -na he, meaning 'one that digs its hole on the sloping bank near the water's edge'. Killarani name of dog of muramura feminine gender. Mankaratimpiworani name of dog of muramura feminine gender. one that takes no notice of the girl in the centre. Kilkilani name of dog of muramura feminine gender. from kilki black and -ni she, means 'black one'. Wondupani name of dog of muramura feminine gender. derived from wontu not able to hold and pani no, denotes 'one that cannot be held back [or restrained]'. Wurukupani name of dog of muramura feminine gender. from wuru white, young ones; and -ni she, indicates '[a bitch] that has white pups'. Pajajakarana name of dog of muramura masculine gender. from paja bird, jakara tooth and -na he signifies 'a bird-eater', Reuther: "der Vogelzahn". because he [would] chase birds and eat them. Maltarawarirana name of dog of muramura derived from maltara emu feathers, warira below, and -na he, denotes 'one that is the colour of emu feathers (grey)'. Paratarani name of dog of muramura feminine gender. one that rambles and wanders about on the plains. the names of the dogs mentioned above originated from the muramura. The majority of these had dogs [living] with them or led dogs about [on their wanderings]. For this reason the dog is a sacred animal to the Aborigines; his usefulness, of course, also speaks in his favour. In order to show respect for his own muramura, a man readily called his own dog by the name of the muramura s dog. Moreover, the dog is held in such high esteem, that it was also included in the list of mardu. While they were still small, pups were taken from the burrows of wild dogs and domesticated. A lot of attention was devoted to them. Their snouts were scorched, so that they learnt to love the fire and became accustomed to people at the same time. If a dog went astray, an [artificial] dog's head was made up and the [relevant] totemic song was chanted. This was expected to entice the dog back [home]. In an Aboriginal camp there were usually one to four dogs, to whom the utmost attention was given. However, since the 'native' people have come by our European dogs, everybody now owns a considerable number. When [ever] a tamed dingo died, there was great distress; one mourned for it, just as though it was a human being. It has happened that people have suffered the loss of their own lives for the sake of a dog. The latter was especially the case, when one man's dog bit another's dog to death. If the owner of a dog died, one took comfort in the latter; if the dog also died, one again remembered his master and prepared for revenge. Once, in the vicinity of Blanchewater, a dog by the name of Pilpanta died. The people sat down together, and the whole camp was in mourning. They painted themselves in the same colours as those of the dead dog, crawled around on all fours, and chanted the sacred song of the muramura whose name the dog had borne. When this was over, they made atonement by hitting one another over the head, until they were covered in blood. kindala jampa kinthala yampa wild dog; dingo kindala ngurala kinthala ngura-lha camp dog i.e. a domesticated dog. killa kirla vulva feminine gender. female sexual organ. kidni kini kidni penis masculine gender. male sexual organ. kidniljurka soft, moist, boggy occurs in Reuther's comparative vocabulary list with gloss "spread, cover up". _{mita kidniljurka
soft or boggy ground

karari mitata kidniljurka, ngaiana ngandandariai wapala
now ground saturated, we are unable to go
the ground is now [so] baggy, we are unable to go} _{kanta kidniljurka
luscious or freshly-grown grass

kanta kidniljurkani ngaiana ngamai, jerto marapu
grass in luscious we are sitting, satisfied much
we are now camped in luscious grass and have plenty to eat} _{pita kidniljurka
tree that is sending up new sap or sprouting fresh leaves

pitata nauja kidniljurka wotiwotilata
tree he showing new signs of life sprouting leaves
the tree has burst forth with new foliage} _{pariwilpa kidniljurka
overcast sky
full of moisture, as it were, i.e. the heavens are so thickly covered that the rain has only to fall.
pariwilpa matja kidniljurka, wolja talara marapu godala nganai
heavens already full of moisture, soon rain much fall dawn will
the heavens are covered with such thick and heavy rain [cloud], that the rain has only to fall} _{jaura kidniljurka
very juicy words
powerful words, wards that strike home.
tanani jaura kidniljurkala, jura ngankamalianau, pinga wokaraiati
their words very juicy, you discuss [between yourselves], blood-avengers otherwise [will] come
their words (statements) are important; discuss what you are going to do in case a troop of blood-avengers comes

that is to say, one has heard through the grapevine that the enemy is planning revenge.

-la indicating personally.} kidniljurkarina to become juicy; to be baggy; to get moist; to get soft; to be important; to reach agreement pitata kidniljurkariji, woldrakania karakara trees full of sap, summer near the trees are bursting forth; summer is near kima kima swelling; inflammation masculine gender. _{mara kima
swelling of the hand} _{ngulku kima
gum-boil, abscess in the gums} _{kalu kima
ulcer of the liver} _{kuldru kima
inflammation of the back} _{pantja kima
swelling of the leg} _{tidna kima
swelling of the feet} _{milki kima
inflammation of the eye
thus of all the members of the body.} _{kima pakina
for an ulcer to burst} _{kima puraterina
for an ulcer to discharge
when an ulcer has burst and is running [or weeping]} _{kima kututu
hard swelling; blind boil} _{kima kirraburu
inflammation that comes of itself} kimarina kima-ri-rna gradually to swell up, to become swollen; to fill up _{tuna kimarina
for an arm to swell

nguna ngakani kimarina warai tinkani
arm mine swelled up in the night
my arm swelled up during the night} _{jaurali kimarina
to be brimful of words

kana naujata jaurali kimariji, winta nauja pakila nganai?
man he with wards is swelling up; when he burst will?
this man is brimful of words; when will be blurt them out?} this word originates from Nimpiwalakana, the muramura, who once developed a big ulcer which he called a kima. kintjalkuru shining, glistening, bright, brilliant, glimmering, sparkling from kintja light; bright, and kuru wholly, entirely; hence, meaning: 'quite bright', i.e. clean and bright, without being soiled or showing a dirty spot or having any admixture of impurities. _{marda kintjalkuru
brightly shining stone

marda naujata kintjalkuruwai, ngato ninaia dikalkai
To be more consistent with Reuther's spelling, this should actually read tikalkai.
ngamalkala jaua ngankala
stone he shining, I him am carrying back to keep onion-bulbs to make
this is a nice bright stone; I will take it back with me for the jaua chants

these jaua stones are broadcast, after the example of the muramura, in places where jaua has come up after a rain.

While this is going on, the ceremonial songs of the respective muramura are sung to the Mura, in order to invoke his blessing, so to speak so that the jaua may prosper and a particular grub may not spoil it by the time it has advanced to a fairly ripe stage.} _{mita kintjalkuru
clean sand

mita naujata kintjalkurula, matja ninaia watara worarana warai pratjana
earth (sand) he clean, already him wind has heaped up all
the sand is clean; the wind has heaped up all of it} _{ngapa kintjalkuru
clear water

ngapa nauja kintjalkurula murkulata, kaparanau ngaiana ngapa ngumula jungali kaluwala
water he clear [without] mud, come we water good with waterskin to draw
this water is clear and unmuddied; come here, let us [fill] our skin bags} _{pariwilpa kintjalkuru
clear cloudless sky

pariwilpata kintjalkuru, talara palku pani
sky clear, rain clouds none
the sky is clear; there are no rain clouds about} _{ditji kintjalkuru
bright sun

ditji naniwa kintjalkuru, mintjina taranateriji
sun she bright (clean), to shine is coming up of itself
the sun has came up, brilliant and clear} _{tudna kintjalkuru
pure unsoiled gypsum

tudna nanapara dukarau jerra, kintjalkuru nanapara, nanaia ngaldra tikalkala
gypsum this take out (dig) over there, unsoiled (not mixed with dirt) this, she both of us to bring back (to the camp)
dig out that gypsum [over there], for it is very clean; we want to take it home with us} _{milki kintjalkuru
bright eye, clear eye, far-seeing eye

milkitandra kintjalkuru nauja, worita nulia najiji
eyeball far-seeing he, far he sees
he has sharp eyes, therefore he can see a long way} _{tali kintjalkuru
clear or distinct voice
literally, 'tongue'.

tali kintjalkuru nauja, wima ngumu nulia wonkai
tongue clean he, song good he is singing
he has a clear voice, hence he can sing well} _{karu kintjalkuru
glistening-white hair

karuta nauia, kintjalkurulako marulata
grey-beard
Reuther: "Grauer".
he, otherwise shining black
the one who usually was beautifully dark (a man with reference to his hair) has now turned grey, or: he is now grey, who was formerly dark and handsome

in this two-clause sentence the emphatic ending -ta and the indefinite suffix -lako stand out very clearly. In the first clause karuta is the subject, so also marulata
black in the second clause. The suffix -lako following kintjalkuru indicates the transformation that has taken place in respect to the man's hair. The sentence therefore reads: 'the man is now grey who once was handsomely dark'.} _{milbiri kintjalkuru
clean forehead
high forehead, over which the hair does not hang down.
milbiri nauja mintjiji parapara
forehead he high very
he has a high forehead

Is this a correct idiom? According to Dictionary No. 2619-24, parapara mintjina means: to shine fiercely hot.} _{kalka kintjalkuru
clear night
pure night air and a clear cloudless night-sky with moonlight.
kalkata naujerra kintjalkuru marrai woldrapirnaia
evening he over there clear is shining (emerging) towards greater heat
evening there shows up bright and clear; tomorrow will be a very hot day} _{tiriputu kintjalkuru
clean (white) downy feathers
e.g. to be nicely decorated with white downy feathers at a sacred ceremony.
the white down-feathers of pelicans are pasted an to the [human] body with blood. These are regarded as very beautiful, if they stand out well against a black body. Hence a lot of attention is devoted to sticking the feathers on, so that they do stand out well.
tiriputu nauja kintjalkuru, nulupara ngaiana wima wirila nganai
down-feathers he clean (beautiful), this [man] us ceremony pass by will
this man is wearing very beautiful down-feathers; he will outshine every one of us (look smarter than we) at the ceremony} _{dalpa kintjalkuru
clean ears
very good hearing, or keen hearing.

dalpa jidni kintjalkuru, worderu jundru ngarana warai woritata?
ears you clean, how you heard a long way?
you have good hearing; how can you hear from such a distance?} _{kaldra kintjalkuru
clear voice
audible from afar.

jidni karkau, kaldra kintjalkuru jidni
you call, voice clear you
you call; you have a voice that can be heard over a greater distance} _{malka kintjalkuru
clear or beautiful markings

malka kintjalkuru nauja wirina warai, nguja-najina nauia mintjinani
markings beautiful (clear or outstanding) he slipped into, to sort of see (to measure, compare)
Reuther: "Art-sehen"
he when shining (resplendent)
he has painted himself in bright colours, so that he will be more conspicuous compared to the others} _{paua-tandra kintjalkuru
clean seed
without any husks.

paua naujata kintjalkuruwai, ngurdi pani nauja
seeds he very clean, husks none he
the seed is very clean, for there are no husks among it} _{njurdu kintjalkuru
beautiful fur
smooth and clean.} _{palto kintjalkuru
well-worn track, free of undergrowth

palto kintjalkuru nauja, nunkangu ngaiana wapananto nina mankamankala
track well-trodden he, towards him we want to go him to find
that is a well-worn track; we ought to go to find it} _{maru kintjalkuru
lovely [and] black; glossy black; resplendent black
in order to have a resplendent black body, a man rubs himself with fat.
kana naujata maru kintjalkuruwai ngani jeri
man he black shining I like
he is a resplendent black man like myself

ngani jeri
like myself is a characteristic [expression] of the 'native', for he always believes himself to be beautiful.} kintjalkururina to gleam, to glitter, to sparkle, to shine derived from kintjalkuru e.g. of a snake when it has put an a new skin, or of a native man when he has decorated himself for a ceremony. kintjalkururietja that which has put on a new skin; person who eagerly decorates himself more attractively than others Reuther: "der Haeuter". However, should not the Diari term read: kintjalkururinietja? this word is derived from the legend of Jelkabalubaluna, whose wife Ditjiminkani shone forth resplendently as Mother Sun, when she rose at Ditjiminka. kilpa kilpa cold weather, winter masculine gender. _{kilpa nauia matja wokaraila
winter he already [is] coming
winter has already come} _{kilpa-jelbi
verge of winter or cold weather
autumn. This term signifies the time when summer passes over into winter.
kilpa-jelbini ngaiana pungamoku pirna wotinanto pada kurala ngurunguru
at verge of winter we hut support-beams (centre posts) big want to erect damp earth to lay dawn strong
at the beginning of the cold season we must ram in a solid centre-post, so that it will be strong enough to stand up to a lot of wet ground} _{kilpamandra
winter stomach
mid-winter.

kilpamandrani ngaiana ngamaita
in the winter-stomach
This idiom has a parallel in Aranda. 'Stomach' in Aranda is tnata. Tnatala = abl. (used of people) means 'in the presence of;' (used of places) it means 'in the centre of,' e.g. alkira tnatala 'in the centre of the sky: in the vault of heaven'; laia tnatala 'in the middle of the lake' etc. Similarly in Diari, the postpositional mandrani means inside of, in the middle of cf Reuther's Diari Grammar, Vol.V. p.28.
we are sitting
we are now in mid-winter} _{kilpa-mudani
at the end of winter

matja kilpata mudaila, ngaiana kararita karara dijanila manina parala
Reuther inadvertently wrote pararala, (pararana meaning to lead through; to cross over). However, to lie down is parana.
wapaia
already cold weather is ending, we now north wind searing to receive are lying dawn
winter has already ceased; we have now come to experience the hot north winds} kilpa kilpa cold, damp respectively kilpali In the first three instances, as well as in 10, 11 and 12, kilpa is undoubtedly an adjective, but it looks to me as if, in the remainder of cases, it has been treated as a noun. _{ngapa kilpa
cold water

ngapa nauja kilpako, ngaiana wata burkananto
water he cold (indefinite), we not ought to wade through
the water is probably too cold; we ought not to wade through it} _{pada kilpa
cold damp floor

mita nauia pada, ngaiana mita bakunanto muja mankamankala ngurani jauala
earth he damp, we earth ought to dig dry to find in the wurley to spread out
the earth is cold and damp; let's dig in search of dry earth to spread around inside the wurley} _{watara kilpa
cold wind

watara naniwa jerrata, kilpa ngakala wapaia, ngaiana turumania ngankananto, turumanjali wapala
wind she yonder (definite) cold is blowing, we fire-stick want to make with fire-stick to go
the wind from yonder is blowing chilly; let us kindle [some] firesticks to take along as we go

if it was cold [when] the 'natives' were travelling at night, they waved firesticks in front of their stomachs to keep themselves warm. At this some 'white' people often became suspicious, [thinking] that this waving of firesticks was the signal for an attack. On the north side of Lake Kunki [the Coongie Lakes?] it once transpired that a band of 'natives' approached [a 'white' camp] with flaming torches. Several stockmen who were camped in the neighbourhood, believing they were under attack, shot down several of the 'natives'.} _{kilpali ngarrana
to shiver from the cold

kilpali ngani ngarrai, turu jera maniau ngaiana tarala
from the cold I am shivering, firewood hither fetch we to set alight
I am shivering from the cold; bring some firewood here to kindle} _{kilpali ngamana
to (remain) seated because of the cold

kilpali ngaiana ngopera ngamananto kangurila, mita ngururinantulu
because of the cold we first want to stay sitting to perspire, ground until it is strengthened
we first want to stay sitting [in camp] because of the cold, in order to warm ourselves and until the ground has warmed up (grown strong)} _{kilpani wapana
to travel in the cold

kilpani ngani jerra wapala nganai marda manila
in the cold I thither go will millstone to fetch
I will go there during the winter to fetch myself a millstone} _{kilpani jiritjina
to get up in the cold weather
to get up early in the morning.
kilpani ngaiana jiritjila nganai jamaia
in the cold we get up will because of the net
in the morning we will get up while it is still "cool" and fetch the fish [that are caught] in the net} _{kilpali dakana
to be affected by the cold, to be overwhelmed by the cold

kilpali ngana wolja dakana warai matarla ngankala
by the cold
This should be translated as the agentive case (kilpali) viz. 'the cold has been boring through me,' i.e. I have been riddled bv the cold.
me soon stabbed shivering to make
I was soon cold by night, so that it made me shiver

matarla, as an adjective, is difficult to translate in this context. It describes the sensation of one's shivering from the cold and the chattering of one's teeth.} _{kilpali ngani pantja danu nganana warai wapalata ngaldra
because of the cold I knee weak became to go we two
I have grown stiff from the cold, so that neither of us can go any further} _{mita kilpa
cold ground

mita karari kilpa, ngaiana wata wapala nganai
ground now cold, we not go will
it is now winter, [so] we will not go} _{tidna kilpa
cold feet
to have freezing feet

wapamai ngapa manila, ngani tidna kilpa
go water to fetch, I feet cold
go and fetch some water; my feet are frozen} _{mara kilpa
cold hands} _{kilpa nguru
another cold [season], winter
or: insensitive to the cold.} this word originates from the muramura Wipaburuburunu. She was kilpa nguru, that is to say, insensitive to the cold. Wkng cold Ngam cold Jaur cold kilpawoldra kilpa waldra one year cold and hot weather combined, i.e. summer and winter. _{kilpawoldra ngani naka ngamala nganai, kilpa kulno kalkana talara godananto paltuni
cold-hot [weather] I there stay will, cold one to wait rain ought to fall on the way
I shall stay there for one summer and a winter [i.e. for one year], and, if rain falls after the winter, I will return} _{kilpawoldra kulnuni ngaiani ninkida ngamana warai nuluwa narieli
cold-hot [season one] we here were sitting he there died
while we were camped here once for a whole year, he passed away
i.e. the one who lies buried yonder} kiri kirri clever, skilled, informed _{kana kiri
clever man

nauja kana kiri jaura ngumu jatala
he man clever words good to say
he is a clever man, for he can speak well
[i.e. he is an accomplished speaker].} _{milki kiri
sharp eye, [trained eye]

nganita milki kiri, ngato nganti naji kantjilalu
I eye sharp, I animals see in reality
my eyesight is keen; in reality I [can] sight game at a glance} _{mangatandra kiri
clever head

nauja kana mangatandra kiri, nulia marapu ngundrai
he man head clever, he much thinks
he has a nimble brain (clever head) and thinks a lot
he reflects and deliberates on everything.} _{mitani kiri
familiar with the country

jidni mitanita kiri, ngaldra tintateriati
you country acquainted with, we two otherwise get confused
you are familiar with the country, otherwise both of us would lose our way} _{pirrani kiri
skilled in making coolamons

buru! nauja pirrani kiri, nulia pirra dakai ngumu
oh, he in [respect to] a coolamon skilled, he coolamon makes well
he is skilled in making coolamons, for he has made an excellent one} _{kirrani kiri
skilled in making boomerangs} _{billini kiri
skilled in weaving string-bags} _{paltuni kiri
familiar with the way, to know the way} _{woldrani kiri
notwithstanding the heat
not to take any notice of the heat.

tanapini kana pilki, woldrani kiri, tanangu jela ngaiana wata wapananto, woldrani mangapunku paliati
these people different, in heat disregardful, towards them together we not want to go, [in the heat] ignorantly otherwise [will] perish
these are quite different people, they ignore the heat; we don't want to travel in company with them, lest we perish} _{wimani kiri
to know the ceremonial songs

Reuther: "die Gebetsgesaenge" literally, 'the prayer-songs'.

to know ceremonial songs accurately

wimani nauja kana kiri, pratjana nulia ngujamai
in ceremonial songs he skilled, everything he knows
he is well-versed in the ceremonial songs, for he knows them accurately} _{murani kiri
well-versed in the legends

murani nauja kiri, pratjana nulia talku kaukaubai
in the legends skilled, everything he correctly relates
he has learnt the legends correctly, for he relates them very accurately} _{kiri ngankana
to teach to become skilled; to train
adverb use.} _{kiri pantjina
to grow skilled} _{kiri najina
to see cleverly
to envy, to want to have

wata jundru poto ninaia kiri najiamai, kana mandrujeli pudlali ninaia ngamalkai
not you things him clever see, people two they both him possess (have)
you should not want to have this article, for it belongs to two [other people]} _{kana kiri najina
to envy people

minandru nuluka kiri najina warai pudlana wapala, warani, wata pudla wapananto
why he cleverly has seen both to go, leave alone, not both should go
why does he envy them both (by looking askance at them) for wanting to go? leave the matter lie! they shall not go!} _{mita kiri najina
to spy out the land

minandru judla kiri najila ngarina paraia?
why you two cleverly to see have come down?
why have you come here to spy out the land?

Answer:
a-ai, ngali paruntani ngamala nganai
no we both at fishing sit will
no, we don't want to do that; we have came here only to fish} _{kaltini kiri najina
to be envious of a spear} kiririna kirri-Ri-rna to learn; to practise derived from the adjective kiri. _{kirrani kiririna
to practise boomerang-throwing} _{pirrani kiririna
to acquire the art of making a wooden dish} _{billini kiririna
to practise the weaving of string-bags} _{kulno parana kiririna
to grow accustomed to sleeping alone
out in the open, away from the camp.
ngani marka wapala nganai, kulnulu parana kiririna

Should this not read: kiririla?

I (into) uninhabited area go will, alone to lie (to sleep at night) to grow accustomed
I will go into uninhabited country to get used to sleeping on my own} _{murani kiririna
to learn the [sacred] legends

nganita murani matja kiririna warai
I in the legend already versed
I have already learnt the legend} _{tirimalinani kiririna
to practise [the art of] fighting
throwing weapons.

pitjieli tirimalina ngaiana kupa kiririna wonti
with bark to fight each other we children practised
by throwing bark [boomerangs] at each other we children practised together the [art of] throwing weapons} _{tarakana kiririna
to practise or learn swimming

ngakani ngaperali ngana kiririna wonti ngapani jerankerijelu tarakala, nulia ngana nguna kulnujeli patana wonti
my father me taught in water as far as the other side to swim, he me arm with one held
my father taught me to swim in the water as far as the other side, by holding me firmly with one arm

kiririna is literally, 'to go across', therefore 'in the water' is added, as one can also tarakana or 'go across on dry land'.} _{jaura kiririna
to learn rules and regulations;
Reuther: "Gesetzesvorschriften"
to rehearse rules and regulations
or engrave them freshly on the memory.

jaura jerra jatau, ngani jera, jaura kiririla

In error Reuther wrote "jua jerra jatau", but jua jatana means: 'to answer each other back at night'. cf. Dictionary No. 4037-29.

voice that way speak, I this way, rules and regulations to learn
you speak in that direction, and I [will do so] in this direction, to impress the rules and regulations upon them anew} _{nari-billi widmaterina kiririna
to learn to put on the death-cap} this head-decoration is worn by the leader (mudlakutja) of a troop of blood-avengers. kiririamai naribilli widmaterina, ngaperi jinkani naribilli widmaterina wonti nari morlalu nandrala learn death-cap to put on (to put yourself inside), father your death-cap wore dead until certainly more to kill you learn now to wear the death-cap, for your father always wore it during a vendetta Scherer's translation here contains "(Page 473)" however it is not clear what this refers to. _{mura duldrina kiririna
to learn the ritual performances for a sacred ceremony

Reuther: "Die Formen bei Goetterfesten einlernen".} kirijirbana kirri-Ri-iyirpa-rna to teach someone else kirilalu kirri-lha-rlu skill this word is derived from the legend of Dimpiwalakana, who taught his sons to play the kulauara game which they learnt. in all other dialects: kiri. kinkana kingka-rna to laugh _{kanani kinkana
to laugh about a person (dat.)
nauja ngakangu kinkai milingeru ngana ngirkibala
he me (dat.) laughs at continually me to ridicule
he is constantly laughing at me, in order to ridicule me} _{pirkinali kinkana
to laugh at play
"pirkinali" glossed as 'ablative'.} _{pildra nurali kinkana
to laugh during a game of possum-tail
"nurali" glossed as 'ablative'.} kinkalkana kingka-lka-rna to cause to laugh; to laugh at, to deride _{pirnarani wata kinkalkamai, nauja wangiwangi
aged man not laugh at, he poor (helpless)
don't laugh at an old man, for he is helpless} _{tali karpakarpa kinkalkana
to laugh at a man when he talks in a bad way
i.e. when he stutters.} kinkanietja kingka-rna-yitya laugher; one who laughs kinkalalu kingka-lha-rlu laughter; laughing up to the point of laughing. this word originates from the legend of Matjamarpinana. Once, while travelling along, he came to a camp where the people laughed him [to scorn], so that he went away in shame. See Reuther's version of this legend in Vol. X, pp.167-175 in the original. Wkng to laugh Ngam to laugh Jaur to laugh Jandr to laugh kutjera kutyarra ear; leaf of a tree masculine gender _{kutjera ngani buru, parapara jera jatau
ear I blocked up, loudly this way speak
I cannot: hear well; speak loudly into my ear} _{pita kutjera
leaf of a tree

pita nania kutjera butulaku
tree she leaves nice and green
the tree has lovely green leaves} _{kintala kutjera
dog's ears} _{tjukuru kutjera
kangaroo ears} kutja kutya feathers; [scales] masculine gender. Reuther partially duplicates this entry in No. 961. _{paja-kutja
bird feathers} _{paru kutja
fish scales; fins
Reuther writes this as "paru-kutja".} _{tjutju kutja
insect wings} _{mudla kutja
leader of a blood-avenger troop
the latter is so named because of the distinction given him by the feathers that are stuck into his head-decoration; ears of all the animals.
Reuther writes this entry as "mudla-kutja".} kidakidana kirdakirda-rna to sigh; to groan _{muntja kidakidana
for sick people to groan

muntja nau kidakidajila, najila jerra mindriau!
patient he is groaning, to see that way run
the patient is groaning; run quickly to see [what is the matter]} _{mukali kidakidana
to whimper or groan in one's sleep
as the result of a dream.
mukali naupara kidakidai, ngapurianimai!
in sleep this person (there) is whimpering, be quiet (silent)!
this person is whimpering in his sleep; keep quiet (lest he wake up)!} _{pitala kidakidana
for wood-carriers to groan} _{wapandru kidakidana
to groan from [excessive] walking

naupara kidakidai, tara patana wapanandru worita
this person is groaning, legs to hurt from walking far
this man is groaning because his legs are aching from the long walk} _{tidna pitali kidakidana
to lament or complain because of a splinter in the foot

ngani tinkawirdi milingeru kidakidana warai, tidna pita ngani wirina warai, nanaia dukaranimai moku tirieli
I during the night constantly moaned, foot splinter I walked into, her pull (or dig) out bone with sharp
I had run (trodden) a splinter into my foot and therefore moaned the whole night; dig it out with a sharp bone!} _{pitimokujeli kidakidana
to groan on account of lumbago

pitimokujeli ngani kidakidai, billi waltanala
on account of the tailbone I have pain, string-bag having carried
I have been carrying a heavy string-bag, therefore my lumbar region is giving me pain} _{dapali kidakidana
to cry because of a wound} _{kutjera bururina kidakidana
to groan because of ear-ache

kutjera burujeli ngani kidakidai, bulu ngato ngarai kanata
because of earache I am groaning, unable I hear people
I am groaning because of earache, therefore I cannot understand the people} _{manatandrali kidakidana
to moan, whimper because of toothache} _{woldrali kidakidana
to moan because of the heat

woldra nania patiji,
Should not this verb form read "patai"? I do not know of a Diari verb "patina". However, patana can definitely mean to ache, give pain etc. cf. Dictionary No. 2619-12, No. 2832-2.
ngaiana ngamajila, woldrali ngaianana nandraiati, ngaiana kidakidai
warmth she oppresses, we are sitting (staying), by the heat us otherwise [will] strike, we are gasping
the warm [air] is very oppressive; we are staying at home so that we do not get sun-struck; we are gasping enough [for breath] as it is} _{kidakidana ngamana
to become bored
adverb use.

jama pirna ngato dakana warai. karari ngani kidakidana ngamai
net large I have woven, now I am bored
I have woven a long net; now I am feeling bored} _{mauarli kidakidana
to pine with hunger

ngaiana waru mauarli kidakidana wonti buka wontila, ja karari ngaiana buka ngamalkai
we once with hunger pined food to find, and now we food have
formerly we almost starved for want of food, but now we have enough} _{minka bakuna kidakidana
to puff and blow whilst digging a hole} _{kupali kidakidana
to cry or whimper because of the child

naniwa kupali kidakidai. kupa dankala
she because of the child is whimpering, child to give birth to
she is whimpering at the birth of her child, until it is born} kidakidanaterina kirdakirda-rna tharri-rna to groan to oneself; to be moaned at; to be forced to groan out of pain or sorrow. tanalipini kanali ngana kidakidanateriji jaurali tananali these by the people me cause to groan Reuther used the word "greisten" (which does not exist in German). He probably meant 'greinen' as translated above. by speech their these people cause me to groan [inwardly] by the things they say kidakidajirbana kirdakirda-iyirpa-rna to cause something to groan minandru jura ninaia nganti kidakidajirbai, nauja mardu ngakani why you him animal cause to groan, he totem mine why do you torture the animal? it is my totem kidakidanietja kirdakirda-rna-yitya person who always complains straightaway wata nania Reuther wrote "nani" (indicating remoteness of the person referred to), then a little later on "nania" (indicating nearness). Whichever word is used must read the same in both instances. wapala nganai, nania kidakidanietja not she go will, she a complainer she will not go; she is a complainer kidakidalalu kirdakirda-lha-rlu groaning; moaning; complaining kirra kira crescent-shaped throwing-stick, boomerang masculine gender. _{malka-kirra
boomerang made from malka wood} _{patara-kirra
boomerang made from patara gum tree wood} _{katatja-kirra
boomerang made from katatja wood} _{kuluwa-kirra
boomerang made from kuluwa wood} _{kirra-puntuwa
boomerang made from puntuwa wood} _{kirra-wajaka
boomerang made from wajaka wood} _{mananda-kirra
boomerang made from mananda wood} _{paraka-kirra
boomerang made from paraka wood} _{majamaja-kirra
boomerang made from majamaja wood} _{palkura kirra
boomerang made from palkura wood} _{kirra-malka

mardu symbols marked on a boomerang
often the owner engraves the symbols of his mardu or totem
Reuther: "Geschlecht".
[on a boomerang], as, for example: Diagram 3 goes here (a) woma
large edible snake (b) markara
type of fish; (c) majaru
[type of] rat, (d) kirrapirra
longish type of fish, (e) karawora
eagle, (f) tidnamara
type of frog, (g) kurauara
pelting rain, (h) padi
type of caterpillar (i)malura
type of waterfowl} _{kirrangamiringa
boomerang with head of a pelican} _{kirra nguradilla
small type of boomerang
or kuriwirikirra. Painted black, white and red, and serving as a sign to summon men together when a group is about to go hunting.} _{kana mapani kirra
boomerang used to summon or call men together
this is sent from camp to camp, so that men congregate on an appointed day for a [combined] emu hunt.} _{kirra kudakulno
emblem of Papapapana} _{kulpi-kirra
[boomerang] given to uncircumcised youth
on the night before he is driven out of camp until the time that he is made a man.} _{kirra kata
[sound of] boomerang beating time at [sacred] ceremonies} _{kirra mindra wulu
name given to two friends who have always been known as bosom friends} _{kirra jutju
days named before a [big] hunt
when everyone is busy working on boomerangs.} _{kirra wirari
long boomerang} _{kirra maru
boomerang that is thin at both ends and thicker in the middle} _{kirra mariwiri
very large fighting boomerang} _{kirra marakanti
boomerang that is broad at both ends and round in the middle} _{ngura kirra
crooked legs
[probably bandy-legs].} _{kajiri kirra jeri
creek
Reuther: "Wasserlauf" literally 'watercourse'.
[that twists and turns] like a boomerang

kajiri nauja kirra jeri parana karitjila wapaia
creek he boomerang like to lie turns round
the creek winds about like a boomerang} _{nauja pirra godaila kirra jeri
he moon falls down boomerang like
the moon appears like a boomerang} _{dako kirra jeri
(crooked) sandhill like a boomerang} _{paltu kirra jeri
(crooked) track like a boomerang} _{kirra wakamoku
curved molar or grinder
of an animal.} _{When a man dies, it is said:
nauja kirra matja manina warai
he has already taken his boomerang
like one who has gone hunting.
Of a woman it is said:
matja nania wona manina warai
she has already taken her digging stick
as though she has gone to dig up animals.} _{kirra waparu
as when boomerangs fly to and fro during a fight} _{kirra manja
boomerang that is lit
as a flaming torch at one end and hurled soaring into the air.
boomerangs were traded in by members of the Marula tribe for the exchange of red ochre, hair-string, black ochre, and stone knives. An old boomerang that is found may be picked up and used only by the old [men].} kirrala kira-lha person that has been killed by a boomerang kirraetja kira-yitya person who is never without a boomerang; one who is constantly making boomerangs Reuther: "Wurfholzaner". kirrarina kira-Ri-rna to curve or bend; to grow as crooked as a boomerang kirrarinaterina kira-Ri-rna tharri-rna to curve (e.g. a stick) for oneself; to become bent with age kirrarijirbana kira-Ri-iyirpa-rna to bend kirralalu kira-lha-rlu curve, bend this word originates from the legend of Tirrawuldruna, who once came across a bent tree, made two boomerangs from it, and called them kirra. Wkng boomerang Wkb boomerang Jaur boomerang Jandr boomerang kinkalju smooth; fleshy; greasy, slippery _{mita kinkalju
slippery ground
after rain.

mitata kinkalju, wolja ngururila nganai, wolja mita nguruni wapala
ground greasy, soon dry out will, soon [ground] on dry to go
the ground is slippery at present, but it will soon dry out, so that we can walk on dry ground} _{nganti kinkalju
slippery or greasy meat

nganti nauja kinkalju, ngaiana wolja turu tarai nguru ngankana wajila
meat he slippery, we soon fire are kindling hard to make to cook
the meat (of the emu) is slippery, (so that we cannot carry it very well); we shall soon kindle a fire to cook it firmly} _{paru kinkalju
slippery fish
smooth fish.

paru ngato bulu patana warai, nauja kinkalju
fish I unable to grab was, he smooth
I could not hold the fish firmly, for it was too slippery ("smooth")} _{paua kinkalju
soupy, soup-like seed
when it has been pounded.} _{tjutju kinkalju
slippery snake} _{kana kinkalju
hypocritical smooth-talker

kana naujata kinkalju, wata nauja jaura morlalu jatai
man he smooth (tongue), not he words sure says
this man has a glib tongue, he doesn't tell the truth} _{buka kinkalju
newly-baked bread} _{mita kinkalju
damp earth

mitata kinkalju, wolja kanta punkala nganai
ground moist, soon grass grow will
the earth is now damp (from the rain); soon the grass will be growing} _{kana kinkalju
person who gives everything away

kana kinkalju nauja, poto pratjana jinkini
man generous he, things all giver-away
this man is very generous; he gives all his things away} _{padi kinkalju
very mobile caterpillars
when they crawl along the ground from one grass stalk to another.} _{nganti kinkalju
smooth [skinned] animal
such as snakes, fish, and the like.} _{billi kinkalju
extendable stretchable string-bag
which expands when it is stuffed full.
billi nania kinkalju, paru marapu ngato kurarala nganai
string-bag she extendable, fish many I put inside will
the string-bag is extendable; I will put a lot of fish in it} _{kudnamaljura kinkalju
soft salt-riverbed

kudnamaljura kinkalju, wata ngaiana wapananto, wiriati
salty riverbed soft (boggy), not we want to go, otherwise [will] sink down
this is a saltmarshy riverbed; we don't want to cross it, lest we sink down in it} _{mara kinkalju
soft delicate hand
when it has often been in water.
mara ngani kinkalju, ngato wata wona patananto bakula
hand I soft, I not digging-stick want to grasp to dig
my hand is very soft; I cannot hold a digging-stick to dig at present} _{mana kinkalju
drooping bottom lip

mana kinkalju nauparata, jaura pirna nulu ngamalkai
mouth drooping this one, words big he has
this man has a drooping bottom lip; he has a lot to say

it is [commonly] accepted that such people have a lot to say and that they make biting remarks.} kinkaljerina to propagate; to disperse; to be slippery derived from the adjective No. 785. _{kana kinkaljerina
for people to propagate themselves

buru! kana tanaiata kinkaljeriniteriji bakana ninkida ngura pirna
ah, people they are propagating themselves (multiplying), also here camp large
the people here have considerably propagated themselves (for the sake of strength in numbers and superiority over other tribes); there is now a large camp here, too} _{paru kinkaljerina
for fish to be slippery

paru tanaia billini kinkaljeriji, ngato ninaia wolja karpana ngarinani nguru ngankala
fish they in the string-bag are slippery (carried on the head), I him soon to tie together when taking down firm to make
the fish in the string-bag are slippery (so that the bag on top of the head does not stay put very well); I will soon take it down and tie it more firmly together} _{mita kinkaljerina
for soil to slip off

mita nauja milingeru kinkaljeriji pungandru
earth he constantly slips off from the wurley
the soil persists in slipping off [the roof of] the wurley} _{mauarli kinkaljerina
to grow slack
Reuther: "schlapperich" instead of schlappig.
[and] weak from hunger
e.g. no longer to feel strong.

mandra ngani kinkaljeriji, mauarli ngani
body I slack, hungry I
I do not feel strong, because I am hungry} _{paua kinkaljerina
for seed to run over

paua billi kinkaljerina nania, billi kulnu jera jinkiamai kurarala
seed string-bag runs over she, bag one hither give to pour into
the seed-bag is running over; hand another one here to pour [the seed] into} _{kupa kinkaljerina
for chIldren to disperse

minandru jura kinkaljerina warai, wata jela pirkila?
why you separated, not together to play?
why did you disperse and not play together?} kinkaljerinaterina to slip out kinkaljerinietja one that slips out in reference to fish. kikara mouldy; putrid; stinking, vile, rancid _{nganti kikara
bad-smelling meat

nganti kikara nauja, wolja nauja dunka pantjila nganai
meat bad-smelling he, soon he stinking become will
the meat already has a bad smell; soon it will be vile} _{buka kikara
mouldy bread

buka nauja kikara, ngandandarina ngaiana tajina ninaia
bread he mouldy, to be unable we to eat him
the bread is mouldy; we cannot eat it} _{paua kikara
mouldy seed

talarali nauja paua kikara ngankana warai, ngaiana ninaia witjibananto
through the rain he seed mouldy has made, we him want to spread out (to dry)
through the rain
Actually, talarali is here in the agentive case (not in the abl. as Reuther will have thought). The sentence should therefore be translated: 'the rain has made the seed mouldy.
the seed (in the pit) has gone mouldy; we must dry it out again} _{kanta kikara
half-rotten grass
when it has been tied into a bundle while still green, and remains compact and moist.} _{pitjiri kikara
mouldy chewing tobacco
when it has become moist inside a string-bag.} _{billi kikara
fouled up string-bag

Reuther's "erstockt" 'choked' may suggest that the mesh of the bag has been fouled by rubbish', thus not letting the fresh air through.

billi nania kikara, ngaiana ngandandariji nania manila paruja
bag she choked, we unable her to take for fish
the [mesh of this] string-bag is fouled up; we cannot use it for fish} _{jama kikara
fouled up net

Reuther: "erstocktes Fischnetz". Probably another instance in which the mesh (pl.) are fouled with rubbish in oar.} _{punga kikara
reeking hut
on which the grass which covers it has been lying for a long time.
punga nauta kikara ngakani, ngato punga dukarai mita ngumuni wotila
hut he foul-smelling my, I hut am pulling down ground on good to build
this hut is [certainly] giving off a foul smell; I will pull it down and build another on clean (good) ground} _{ngapa kikara
vile-smelling water} _{pantu kikara
vile-smelling lake
when it is fairly dried out.} kikararina to become vile-smelling kikarala smelly meat kikaralalu mouldering, putrefying kipara kipaRa urine masculine gender. _{kipara kikara
vile-smelling urine} _{kiparali ngana mangatandra-pua karitjimalkana warai. mangatandra ngana parawaribana
Should not the form of this verb read: parawararibana? cf. Dictionary No. 2477 and No. 2710.
warai
urine (abl.) me brain (head-pus) turned around, head me confused (delirious) makes
the urine has turned my head, so that I am dizzy

it is assumed, of course, that when urine smells, it has an effect on the brain. Kipara is urine of the male sex. Of the female sex it is said: puratandra patana
gall [or bladder] is painful.} kiparana kipaRa-rna to urinate used of animals only. the word used in respect to human beings is: maltirina to cool oneself off; to relieve oneself The same idiom applies in Aranda: while ngulera means 'cool,' the derivative verb ngulerama means 'to cool off or to relieve oneself. kiparanietja kipaRa-rna-yitya one who constantly urinates for animals or humans. Of course, one would not be allowed to say this, if the person concerned were within earshot. kiri kirri move! a mutilated verb which is now known only in its imperative [form], and even here has the imperative endings: -au,-anau,-amai, and -animai. kiriau! move aside is the singular form. Plural is kirianau!. The emphatic for move aside is singular kiriamai! and plural kirianimai!. The original verb was kirina, and kiri probably had adjectival significance. _{kiri!
make room; move aside!

kiri! ngani pungandru dunkananto palaraia
move aside! I out of the wurley want to crawl to without
move aside! I want to crawl outside, (from inside to outside)} _{kiri!
let go!

kiri! ngani wapananto, ngana wata patau!
let go, I want to go, me not grab!
let me go! don't detain me, for I want to (or must) go} _{kiri!
move aside!

kiri! jerrariau! kangunto malti ngani turarananto
move aside, that way, with perspiration cool I want to sleep
Move aside in that direction, for I want to be cool to [be able to] sleep, [whereas here alongside of you] I am perspiring} _{kiri!
out of the way!

kiri! ngato wolja dijala nganai
out of the way, I soon throw will (with a weapon)
get out of the way, lest I hit you, for I will soon be taking aim} _{kiri!
leave me alone
it is of no consequence; I will take no notice of it

kiri! ngani wapananto wondiri wokaribala
leave me alone, I want to go boundary to cross (break off)
I now care no longer about the (tribal) boundary; I am going to cross over it (they may say what they like)} _{kiri!
step aside

kiri! ngani bakana ngapa tapananto
step aside, I too water want to drink
step aside a little; I, too, want a drink of water} _{kiri!
get out, or crawl out

kiri! punga nania ngakani
crawl out, wurley she mine
get (crawl) out of my wurley; it belongs to me} _{kiri!
go home

kiri! mitani ngakanani ngamapata
go home, in country in mine squatter

Reuther: "Sitzer" literally 'sitter'.

go home to your own country! you have now been sitting around here long enough} kiringana kirri-nga-rna to drive off; to chase away; to drive out; to scare away this word originates from the legend of Kirlawillina, who once drove off a teri young man, saying: kiri, kiri! ngato nanaia mankara japanguru ngankananto jinkanimata go your way for now: first I want to make the maiden fearless; then she shall be yours ko kuwu ignorant; unable _{kana ko
ignorant people; heathens} _{ngani ko
I don't know

ngani ko, wata ngani najina warai
I ignorant, not I have seen
I don't know, for I haven't seen it} _{wimani ko
not versed in the sacred chants

jidni wimani ko, wapamai, jidna milkila ngankananto
you in the sacred song
Reuther: "Goettergebetsgesang".
unversed, go, you wise ought to make
you are not versed in the sacred song; go and let yourself be instructed} _{paltuni ko
not acquainted with the track

paltuni ngani nunkangupara jerra ko, ngaldra jela wapani milkilali
in the track I towards this one that way not acquainted, we both together going by knowing (abl.)
I am not familiar with the way to that place; let us both travel together, since you know it} _{murani ko
ignorant of ceremonial rites

Reuther: "Form der Goetterfeierlichkeit".

muranita ngani kolu, wata ngani milkila nina najinala
in the ceremonial rites I ignorant until, not I knowledgeable him to see
I am not conversant with the ceremonial rites, for I don't know if I have already seen them} _{ngapani ko
inexperienced in water
not knowing how to swim} _{pungani ko
not skilled in wurleys
unskilled in the building of wurleys} _{kirra dakala ko
unskilled in making boomerangs, unable to make a boomerang} _{mitani ko
not to know the country, unfamiliar with an area} _{kana ngujamala ko
unable to recognise people} _{kana tidnani ko
unable to identify the people's footprints} _{ngura ko
not to know a place} _{mardani ko
not to know [one's way around in] the hills or ranges} _{ngapa kudnani ko
not to know the depth of the water} _{wondirani ko
not to know the tribal boundary} _{jaurani ko
[ignorant of] news
not to know the latest happenings.} _{mudla ko
not to know or recognise a face} _{billini ko
impractical in the weaving of a string-bag} _{muntjani ko
unable to diagnose an illness} _{narini ko
ignorant of someone's death} _{ditjini ko
not to know the constellations
of the stars} _{kamanelini ko
not to know the whereabouts of a friend} _{kupani ko
not to know the present whereabouts of a son or daughter} _{jaura jatala ko
unable to make a speech} korina kuwu-ri-rna to grow ignorant; to forget _{kanani korina
to be no longer able to recognise people} _{mitani korina
to be no longer familiar with the country} _{jaurani korina
to forget news
or a story.} _{wimani korina
to forget a sacred song} _{malka kurala korina
to be no longer able to decorate oneself properly} this word is derived from the legend of Ngurapatana, who no longer knew the sacred songs of the other muramura. koko kuku hole, excavation; burrow masculine gender. _{patara koko
hollow gumtree} _{minka koko
burrow inside of a cave
where animals breed or bring forth their young.

minka-koko nauwa jerra datjangai, ngaiana ninaia bulu bakula nganai
cave-hole he there goes deep, we him in vain dig out will
the cave-hole there goes down at a steep angle; we will not [be able to] dig the animals out} _{marda-koko
stone cavity

Reuther: "Stein-Hoehle". cf. page 174.

marda-kokuni woma pudla ngamala wapaia
in stone-cavity snakes both are sitting
the two snakes are nestling in a stone cavity (or: underneath a stone)} _{ngapa koko
waterhole; deepest spot in a lake

ngapa kokuni paru mapateriji kilpani
water in a hole fish congregate in the cool weather
in winter fish congregate in (inhabit) the deepest places} _{kajiri koko
deepest spot in a creek-bed

kajiri kokuni jama jerra woramai, naka paru wirila nganai
creek in the deepest spot fishing-net there cast down, there fish go in will
cast the fishing-net that way in the deepest part of the channel; there the fish will enter} _{mana-koko
mouth cavity

manakokujeli jundru ngana jutapata ngankai, wata ngani karari wapala nganai, bulu ngantini dankaiati
because of (abl.) the cavity of the mouth you me hinder are making, not I today go will, in vain after animals otherwise [will] meet
because of your gaping mouth you have prevented me from going hunting today, for I will not meet up with animals, anyway} _{mudlawilpa koko
nasal passage

mudlawilpata ngakani burula, ngani ngandandariji ngararankana
nasal passage mine blocked,
Reuther: "Verstopftaner".
I unable to breathe (to move the heart)
my nasal passage is blocked; I cannot breathe properly} _{dalpa koko
earhole

dalpakoko ngakani bururina warai ngarala
earhole mine is blocked to hear
I have become hard of hearing} _{milki koko
eye-socket

milkikoko ngani patai, milingeru najina
eye-socket I is hurting, always to see
my eye is painful, because I have always had to look hard
e.g. during a hunt.} _{billi koko
area inside of a string-bag

billikoko ngakani karla poto panini, jinkiamai poto worduwordu ngato kurananto
bag-space mine empty things without, give things short I want to put in
the space inside my string-bag is empty; give me [some] little knick-knacks to put in it} _{punga koko
space inside a wurley; room area

pungakoko ngakani maru, kana palpa ninkida wirinanto turarala
interior wurley-space mine ample, people several here ought to go inside to sleep
my wurley is spacious; several people can still come in here to sleep} _{marukoko
deep circular valley

Reuther: "Talkessel".

marukokuni kanta pirna punkai
in the deep circular valley grass big grows
lots of grass grows in the deepest part of the valley} _{wima-koko
corroboree trumpet

Reuther: "Gebetsgesangestrompete".

this is a hollow piece of wood, by means of which people are summoned together for a corroboree. It is held inside a hole in the ground, while [the player] blows into the cavity of the hollowed-out piece of wood with all his might, so that it emits a far-sounding!!! [sic] (muffled) tone at night.
wimakoko marrata
In his Diari Grammar (Vol.V, p.28) Reuther writes this postposition with one 'r', viz. -mara
with.
ngaiana mudana jiritjiji
corroboree-trumpet with we to conclude are getting up
at the sound of the corroboree-trumpet we stand up for the last time
i.e. the final act is taking place} _{pajamoku koko
cavity inside of a bird-bone

pajamoku kokuni ngaiani pitjiri kulkana wonti
bird-bone in the cavity we chewing-tobacco preserved
in a hollow bird-bone we used to preserve our chewing-tobacco} _{nguramoku-koko
hollow of a shin-bone} _{mangatandra koko
cerebral cavity} _{pirra koko
space inside a coolamon
i.e. inside a wooden bowl or dish.} kokurina kuku-ri-rna to grow into a hole; to become hollowed out pita nania wolja kokurila nganai tree she soon become hollow will this tree will soon become hollow kokurinaterina kuku-ri-rna tharri-rna middle voice. to dig a hole or excavation for oneself kokuterina to grow hollow of a tree whose centre gradually rots and which consequently becomes hollow of its own accord. kokuetja kuku-yitya lover of holes of birds and animals that nest and live in holes. kokulterkibana to demolish from koko cavity; deepest part and terkibana to erect, therefore literally: 'to establish a hole'. the translation here is incorrect. It means instead 'to turn upside down'. _{pirra kokulterkibana
to tilt a dish
to empty its contents.
pirra kokulterkibamai karla ngankala
dish dip empty to make
tilt the dish to empty it} _{ngapa kokulterkibana
to pour out water

minandru jundru ngapa kokulterkibana warai, mina ngaiana tapala nganai
why you water have poured out, which we drink will?
why did you pour out the water? what shall we drink now?} _{ngapa kokulterkibana
to move water forward
to drive it on, or drive it backwards or forwards.
watara waribakali nandruja ngarimata-ngapa kokulterkibala wapaia
wind by hot (abl.) she flood-waters drove onwards
the hot wind has driven the floodwaters forward and onward} _{kupa kokulterkibana
to tip a child over
when carrying it on one's back, one lets it fall.
jundru wata manjujeli dukai, kupa jundru ngujangujarla kokulterkibana warai
child you not otherwise carry, child you unfortunately threw down
you did not take the child properly on your back, for you unfortunately let it fall (threw it off)} _{kana kokulterkibana
to knock a man over; to throw a man down

ninaka kana ngato kokulterkibana warai, nulia ngana nandrana warai
this man I knocked over, he me hit
I threw this man to the ground, because he hit me} _{munarali kokulterkibana
for a sloping bank to hurl down [water]

munarali ngapa kokulterkibai pantuja
by the sloping bank
Regarding the noun to be in the ablative case, Reuther translates 'the sloping bank'. However, this is an instance of the agentive (or Nominative II) case of the noun, which is peculiar to Diari and other Aboriginal languages. The same grammatical construction applies to paragraph 7.
water flings down to the lake
the sloping bank sends the water (tumbling) down into the lake} _{piriltjali kokulterkibana
for ceremonial head-gear
Reuther: "Kopfschmuck".
to stand [a man] on his head
for ceremonial head-gear to crash to the ground.
buru! piriltjali mita kokulterkibai, japani!
what! (interjection) by head-gear ground to stand on the head, oh dear!
dear me, the head-gear has placed the ground on the [man's] head
In this case, of course, the said head-gear has fallen off the man's head to the ground. 'The meaning of the words is: since the piriltja is intended to stand upright, the ground must be at the opposite end when the piriltja faces downward, in exactly the same way as when the ground would need to be at the feet of a man who stood on his head.} _{mana kokulterkibana
to turn the mouth upside down

Reuther: "umstuelpen".

to use the mouth for precisely the opposite purpose for which it was intended, that is, 'to spit out', 'to vomit'.
nulupini kanali mana kokulterkibai, minandru nulia marapu tajina warai?
this man mouth is turning upside down, why he much has eaten
this man has had to vomit; why has he eaten so much?} _{nilanilali mita kokulterkibai, ngaiana ngarinalu, ja mita matja miririna [warai]

Reuther omitted the auxiliary verb.

by the mirage the ground turns round, we underneath and ground already has risen
through the mirage the ground appears to be turned upside down, so that we are underneath and the ground on top} _{kokulterkibana tarana
for the bottom to be on the top
adverb use.

ngato mangatandra kokulterkibana turarana tarana warai, wokara ngakani ketjaketjai
I head turned round to sleep stood upright, neck mine is hurting
I slept with my head facing downward, therefore I have [this] pain in my neck} _{pirra kokulterkibana
to dip a wooden dish, to tilt a wooden dish, to turn a wooden dish upside down} _{kindalali ninaka warukati kokulterkibai, wolja nauka nari
the dog has brought [or knocked]
This is actually the present tense, but Reuther translated it with the perfect.
the emu to the ground; it will soon be dead} kokoterkana kuku tharka-rna to stand straight _{minka kokoterkana
for a burrow or hole [to run down] perpendicularly

minka nauja kokoterkai, ngaiani ngandandariji morla bakula
hole he perpendicular stands, we unable further to dig
the hole goes down vertically to a great depth; [in that case] we cannot dig any further} _{mita kokoterkana
for land to stand straight
this is a general remark, when the whole country roundabout stands in view from some elevated point.} _{talara-ngura kokoterkana
for a local rain-cloud
I have usually translated Reuther's "Regenstreifen" with 'strip of rain'. Here I have attempted a variation.
to stand directly overhead

talara-ngura kokoterkai, ngapa pirna naniwa godai
the local rain-cloud stands overhead, water much she is pouring down
a local rain cloud is high up directly overhead; we are getting a heavy downpour} _{Kulukupana nau matja kokoterkajila, wolja ngaiana muka parala nganai
Kulukupana (a star) he already stands just opposite, soon we [lie down] to sleep will
the [star] Kulukupana, is already standing right opposite; we [must] soon lay ourselves down to sleep.

this word is taken from the legend of Nurawordubununa, who is said to have once dug out [some] animals; but when one hole went down perpendicularly, he left it alone.} kuda kurda moon masculine gender. also bira. kutji kutyi [evil] spirit; devil masculine gender. _{kutji nauja
he is the devil

also kutji nulia.} _{kutji madlentji
evil human spirit} _{kutji ngumu
noble human spirit

Reuther: "Menschengeist". This term could also be translated by 'nature, disposition'.

According to the way that a man has lived in conformity to pagan [or tribal] law, his spirit is [judged to be] either good or bad.} _{kutji nauja marapiri wirdi ngamalkai ngara manila
devil he finger-nails long has heart to fetch
the devil has long finger-nails with which to hold (take, claw, clutch) the heart} _{kutji nauja mudlawilpa nganinganiri kana japa ngankala
devil he nostrils dilated (like a horse that snorts) people afraid to make
the devil has fuming and foaming nostrils, in order to frighten people} _{kutji nauja puntamilkitiritirila, manka jeri wapani
the devil has eyes in the back of his head and goes along squint-eyed
so that he can cast his furtive glances sideways as well as backwards.} _{kutji nauja maru pirna ja munta ngalpuru
the devil is very black and darkness itself} _{kutji nandrana
to fight the devil

kunkieli nina kutji nandrai ja mara kumari ngamalkai, marani kana kojeli najinanto
witchdoctor he devil fights and hands bloody has, by the hands people ignorantly are to see
the witchdoctor often has a fight with the devil, so that he gets bloodied hands and shows these to [unsuspecting] people

Here a subtle deceit is disclosed. Indeed, these lying prophets often walk into camp at night with bloodied hands, in order to demonstrate how they have fought with the devil, naturally [of course] to enhance their prestige. They simply do not want to admit that the devil is fetching a soul out of their midst. That is to say, when the devil comes to a camp at night to fish around for a soul, the kunki opposes him.

That is a peculiar line of reasoning: first the kunki are inspired by the devil, then they are found to be in conflict with him.} _{kutjieli kana ninaia bakana warai, palku nunkani matja kumari
devil by (abl.)
Reuther did not realise that Diari nouns have an agentive (or Nominative II) case, which is identical with the ablative. Accordingly, I have translated the nouns in 10, 11 and 12 directly as agentives.
man him has skinned (torn off the skin, or: emptied), body his already blood

this is figurative speech and intends to say: 'the devil has already emptied the body (taken out the soul), so that the man still has only blood in him (consequently lives on without a soul, but must soon die'. Taken literally, the sentence reads: 'the devil has torn off the man's skin, so that he now lies in his blood' (like one half dead).} _{kutjieli ngara manina
for the devil to take away the heart

kutjieli nulia nina ngara manina warai, ngara ninaia wontianimai mankamankala, ninaia manila, kana naupini paliati
devil [he him] heart has taken away, heart him search for to find, him to bring, man this otherwise [will] die
the devil has taken away this man's heart; go, [search] until you find it, otherwise this man will die

when the devil has taken away the heart (not the soul), a man goes out of his mind. 'The heart can be snatched back again from the devil by the medicine-man'. By snatching the heart back from the devil's hands, medicine-men acquire great prestige. The sick or deranged man then gets better [and regains his health].} _{kutjieli mungara manina
for the devil to take away a soul

kutjieli nina mungara manina warai, wolja nauja nari
devil him soul has taken away (fetched, robbed), soon he dead
the devil has taken away his soul; he will soon die

in this case the medicine-man can no longer be of assistance. Those who die in this way are called kutjila
devil's own

Reuther: "Teufelaner". This is a non-Dictionary word and is not directly translatable.} _{kunkieli kutji naji turu jeri miranani
the witchdoctor sees the devil as a gleaming fire} _{kutji nauja ngaranani wapai
devil he in the atmosphere wanders
the devil wanders (rules) in space twixt heaven and earth} _{kutji nauja nilanilani ngamai
devil he in the mirage sits
the devil inhabits the mirages

the media of the kutji (as in No. 13 above) are: extreme heat, sandstorms, thunderstorms, night, mirages, etc., in fact, all extraordinary natural phenomena.} _{kutji nauja jidipintani wokarai, ngaiana tapina ngamananto pungani ja najinajibaterinanto
devil he in dust storm comes, we quietly ought to sit in wurley and look after ourselves
the devil wanders about in the dust storms; therefore we ought to remain quiet [in our wurlies] and secure ourselves against him} _{dauadauani-jaura
prohibition

jidipinta mandrani wata kana wirarinanto, kutji nauja wirariji kana mungara manila
dust storm inside of not people ought to wander about, devil he walks about men's souls to take away
nobody should wander about during a dust storm, for at such times the devil is slinking around to snatch souls} _{When a traveller tires on his journey, becomes exhausted and dies, this is a sure sign that the devil has fetched his soul, and therefore [the man] has died. He is kutjila
devil's own} _{When an eclipse of the sun takes place, this is a sign that the devil is passing in front of the sun. As long as the darkness prevails, everybody is scared.} _{kutjieli kana jirijiri ngankai
the devil confuses [or deranges] people's minds

when someone becomes mentally deranged (which does not happen often), the devil is regarded as the cause. It is said: "he has disturbed the man's mind".} _{kutjieli milki nunkani dukarana warai
the devil has taken out his eyes

this refers to the turning or rolling of the eyes by one who is mentally deranged.} _{kutji nauja wirariji pariwilpa ngaranani kana nandrala
devil he wanders about under heaven in space people to kill
the devil wanders about in the aerial region for the purpose of killing people} _{kutji nauja nilanilani karipateriji nilanilani wirila, kunki palpali ninaia najiati nauja wokaranani worananina nulia ngantjai nandrala
devil in the mirage follows into the mirage to enter, witchdoctors several him otherwise [will] see, he when coming anyone he likes to kill
the devil follows the mirages and hides himself in them, so that the witchdoctors can't see when he comes to kill a person} _{talpura woldra pirnani kutji nauja wokarai kanani mungara manila
calm [weather] in great (very hot weather) devil he comes to people souls to take away
during a heat-wave the devil goes out to steal away men's souls} _{kutjieli kana kunki karkai
the devil calls a witchdoctor

the Aboriginal doctor is the devil's accomplice. He says to the witchdoctor:
jundru ngantjai ngaldra wapala jelalu nunkanika nunkanika mitaia? ngana jundru kalkananto, ngato kana kulno nandranani
you like us two to go together to this [or] that country? me you are to wait for, I person one when (until) killing
would you like to accompany me to this or that country? you need only to go along and wait until I have killed a man

Such a journey takes place only in the imagination; the body remains at home in camp.} _{When a man experiences a sense of fright during his sleep, so that he would like to sing out but cannot, the devil is [considered to be] the [preventive] cause in that he puts his hand over him,
kutjieli tinkani ngara nankai kana walkinanto madamardala, tunkubana nauja kana walto pirna
devil in the night heart presses man should roll about restlessly, in the morning he man weak very
during the night the devil squeezes a man's heart, so that he rolls around restlessly (is distressed); in the morning the man feels quite weak} _{when the devil wants to fetch a soul out of the camp without the notice of the kunki, he casts a magic spell over the latter. At night he appears in close proximity to the camp. He now taps himself on the head, thereby [causing] some of his brain to drip into his mouth. This quantity he sprinkles [here and there] over the camp, so that all its inhabitants, including the witchdoctor, are overcome by a deep sleep. The devil can now do as he likes. In this respect the devil is more powerful (greater) than the witchdoctor.} _{kutjieli kunki karkai kana mokujeli
devil witchdoctor calls human with bone
the devil calls the witchdoctor with a human bone
on which he whistles.

Again, of course, the witchdoctor alone recognises this whistle. Often at night he says: "he has called me", and walks out of the camp. Thereby the kunki keeps growing in prestige, and the people are held in constant fear [and suspense].} _{the devil's journeys. When the devil goes on his journeys with his mili
servants, followers, of whom he is said to have many, a string (karalja) is used for the purpose. He himself takes the lead, the ring-leader (kapakapara) tacks on behind, while his mili (or servants) stand in the middle of the string. Thus, away they go, into [thin] air.} _{it is also commonly believed that the devil makes off with people, without there being any trace of his footprints. Thus, when a man is lost so that his footprints cannot be found, the devil is certain to have got him.

Wkng
kutju
devil

Wkb
kutju
devil

Ngam
kutju
devil

Jaur
jerkamata
devil

Jandr
kunki
devil} kutjila kutyi-lha devil's own, devil's victim It is difficult to give an exact English equivalent of Reuther's "Teufelaner". The suffix -aner Diari -la in this context is comparable with the Aranda suffix -rinja 'belonging to'. _{The kunki is 'the devil's own,' because he is inspired by the devil.} _{All those are 'the devil's own', whose heart or soul he has pilfered, so that they have died. The witch-doctor provides the evidence for this.} _{Any person struck by lightning.} _{Anyone who has met with unmerited death by way of accident, e.g. who was buried alive [by falling earth].} _{Anyone out of his wits.} _{Anyone who has made himself guilty of adultery.} _{One who has suffered a sunstroke.} _{The Worana people at Lake Eyre.} _{Anyone who accomplishes something miraculous or supernatural.} _{One who always travels alone.} _{One who has died quite suddenly.} Here the witchdoctor has a wide field, which he also diligently cultivates, in order to keep the people in fearful suspense and to maintain his great prestige. He may, of course, designate first this, then that deceased person as a kutjila. Therefore it is not possible to reckon up all kutjila. No blood revenge is meted out in respect of a kutjila. Wkng devil's own Wkb devil's own Ngam devil's own Jaur devil's own Jandr devil's own kutjirina to become a devil to give oneself over to the devil, or to dedicate oneself to a life of evil. kutjilalu devilishness; devilry kunki witchdoctor masculine gender. [The word] means the equivalent of clever, skilful. rules which the kunki must observe are the following. _{wata kipara nankau!
don't tread where other people have urinated

For this reason a kunki always approaches a wurley from the rear.} _{wata tidnantani wirariau!
don't walk across the ground in front of the wurleys} _{palto pilkini jidni wirarila nganai, wata widlankari jidni wapala nganai
track on other you wander shall, not in the women's direction you go shall
you shall not walk along the paths of the women, but shun them} _{wata madlentji ngankau, jidni nakaldra butjuriati, wata morla kutji najila!
don't commit any evil (e.g. don't associate with women), lest you become blind and can no longer see the devil

as a kunki, one's eyes are opened so that one [can] see the devil coming by day or by night.} _{nganti njurdu japinani, pilki ngamala nganau!
when (they) singe off animal hair, sit somewhere else, (so that you don't inhale the smell)

this destroys the fine sensitive smell of the kunki and is only detrimental to his activity:
pita piltjaru nganaiati
lest your power [or ability] be destroyed} _{kadni jundru wata tajila nganai ja wata nganti mani, butjuriati
you shall not eat any kadni (type of lizard), nor any animal fat, lest you become blind

as in No. 5.} _{wata jundru najila nganai widla tjikatjika patijiritjinani
you shall not look at women, when they stand there stark naked} _{ngura jinkani pilki, ngalje worita ngankamai!
erect your wurley at some distance from the camp} _{noa jinkani jidni kurukurubala nganai, jerra nania kiparananto
admonish your wife to urinate over there (at some distance away, and not where you do)} _{jidni wapala nganai narilu nandrala morlalu, ja munta jidni milki tjenmala nganai
you go will until dead (until the killing) to strike for certain, and yourself you eyes lift up will
when you have committed your first killing, you will receive greater courage to kill more people

this refers to the snitching of souls,
Reuther: "Seelenraub"
which only the kunki and the devil can carry out, as may be seen elsewhere.} _{poto pratjana ngakani ngatola jidna jinkina warai, jundru tananaia ngumu ngamalkau, palpa tintajati, ja jidni munta tintateriati!
things all [mine]
Reuther: "Sicher (Groesse)". This is a strange translation of ngatola, which appears to mean 'my fulness, generosity, magnanimity'.
to you have given, you them well preserve, some otherwise [will] forget, and you yourself otherwise [will] lose
everything that I have given you out of my generosity you may not entrust (or disclose) to anyone [else], otherwise, if you blabber it out, you will forget some things, and if [you blabber out] everything, [you will] forget everything
that is to say, briefly: you will incur your own loss of status.} _{jinkani noani jatamai jidni kunki, nandruja wata madlentji ngankananto
tell your wife that you are a kunki; she shall not commit any evil
i.e. not have intercourse with other men.} _{nandruja pitali jundru ngapajunga bakula nganai, ngapajunga wonku
with this pointed stick you shall skin a snake (a wonku species) and make yourself a waterbag [out of the skin]

said whilst handing over a sharpened stick. A ngapajunga
waterbag is taken along on soul-snitching trips.} _{He now throws something into his eyes and says:
milkitanka jinkani miramai, ngato najinanto mintjinani
open your eyes, so that I can see whether they gleam
i.e. are fiery.

this infers that the kunki are supposed to have fiery eyes which glitter like fire, particularly at night. Their eyes are specially "opened" for [conditions that prevail] at night and during a fog, so that they [are able to] see the devil who steals around in darkness and fog. What a self-contradiction on the part of the devil, for this having had one's eyes "opened" actually prevents his very self in the matter of soul-snitching, because the kunki offer him resistance and do not let him enter the camp (place)! The secret 'schooling' inside the earth is now ended. As both step out onto the earth's surface, the devil [proceeds to] examine his pupil, to see whether he has grasped every [detail] correctly. Placing his pupil on a sandhill opposite himself, he says:
Mai! jundru ngana ngarala nganai, ngato jidna wontjanani

Ngato jidna wontjanani appear to be a later addition by Reuther.
ngani jatanani jinkangu, jundru ngana najinani
now, you are to listen to me [when I try you out]: when I speak to you [and] when you see me
when you see me, then listen to me when I speak to you

Speaking from a position opposite:
jundru ngana morlalu najiamai!
fix your undivided attention on me!
Furthermore:
jundru naji?
[can] you see (me)?
Answer:
kau, ngato jidna naji
yes, I [can] see you
Rejoinder by the devil:
jidni matja kunki
you are a witchdoctor already
Another test-question and lecture:
pita nanipara jinkani patamai, nanawa pita kidnieli dijala
take this stick; when you point it at a tree, the lightning will strike it
Said while handing over a small magic-stick. The kunki does as directed, and immediately lightning strikes the tree in two. The devil [says]:
matja jundru nandrai, matja jidni kunki
right, you have struck (the tree), you are a witch-doctor

Furthermore:
ninapini kirrakirra jidni wokarani kurala nganai jertapaterinu jinkanani
lay this small boomerang on your neck and you will be able to go wherever you like
in, on, or above the earth.
As a 'native' man is in the habit of doing while going along.

Continuing:
tidna kulno miririamai, ngatona najinanto!
lift up one of your feet, so that I can see
whether you can come and join me above the earth without stepping on it.

jera tikamarau
Reuther: dikamarau

ngakangu!
come [back] here to me
Right, he is able to do so, and goes to him. He is now provided with further instruction. The devil says:
nania billita jinkani, jurkumateriamai!
this is your string-bag; hang it around you!
It belongs to his travelling kit. Furthermore:
nania wona jinkani, jidni wapamai dakuja nunkaniwa, wirra pitikokoterkani jundru najila nganai, nanipara pita-kapara jinkani nganala nganai
take this wona,
i.e. a 'digging-stick'.
go over to the next sandhill, and you will find (see) a wirra bush that is lying overturned (uprooted by the wind); you are always to congregate on such bushes

'Native' people never touch an upturned wirra bush, because that is where the kunki come together. If crows settle on top of these, they are [taken to be] wandering kunki. Furthermore, (whilst handing over a tuft of emu feathers):
maltara ninaia jundru jinpala nganai, tananaua kunki karkala
always send this tuft of emu-feathers to distant kunki, whenever they are to come to you; thereby they will recognise that you are a kunki

and will come when you plan to travel together in company in quest of (to steal) souls.

Moreover, (whilst handing over a root for rubbing fire):
nanipara pita turupita, jura turu padakala nganai, bakana nganti wajiwajini
this is a fire rubbing-stick; you shall take this along too, so that you also have fire for cooking meat
Continuing, (whilst handing over a small magic-stick):
nanipara pita,
Elsewhere Reuther calls it a pitawutju cf. No. 499-3 and Vol. X, p.25.
kawolka jeribaka jidni wokarala nganai
this stick gives you the power to come near [to people] like a crow
Inadvertently, Reuther wrote: "like an eagle". However, kawolka is crow.

disguising yourself.
Further:
nauja tiriputu jinkani, kana jidni warlu ngankaterila nganai
these are your downy feathers, wherewith you may dress yourself like an ordinary person
so that they do not recognise you.
Furthermore:
nauja jinkani kodamati, jidni ninkida mangatandrani kurala nganai
that is your kodamati, which you are to fasten to your head in this manner

kodamati is a skin that has been rolled together and when tied onto the head looks like two horns.
Showing him how. Further:
jinka ninaia widmamai mudlawilpani
tie this string through the pierced septum of your nose

The devil:
kutji morlako, judla nganinganiri
for sure, you are now (look more like) a devil, with your twisted nose
At these words the tip of the nose is drawn upwards and the hairstring fastened to the back of the head. Furthermore:
nauja jinkani maltara, jundru atitata jinkani dakala nganai, nandruja jidni kintala jeribaka malka wondraterila nganai
here you have [some] lining (or stuffing, i.e. short emu-feathers); you shall weave yourself shoes, so that your footprints resemble those of a dog
Nobody [will] know which way you have gone, for people [will] think that a dog walked along that way. Furthermore:
jinka ninkida ja kawalka ja karawara ja kirki ja wonduwondu jinkangu karipaterila nganai
here you have a string, and the crows and the eagles [and falcons] and vultures will follow you
This is the string along which the kunki travel about, and the birds are their kunki fellow-travellers. The first one on the string is called Pajapirina, and, as the direction-finder, is the cleverest kunki who finds the water, knows the way, and [fore]sees the dangers, etc. Then follow the crows, and thereafter the eagles. The [very] last [in line], carrying wood and stringbag, etc., is Tirawonpala by name. Furthermore:
pajamoku nauja jinkani ngapa tapani
this is the hollow bone of a bird [to enable you] to have a drink of water
whilst travelling along.

Further:
jidni paja kirki jatanani ngarala nganai, jidni katiwirila nganai wima ngurani
when you hear a kirki bird of prey
According to J.G. Irrgang, this is the 'falcon'.
calling out, duck quickly into a gorge (where at other times sacred ceremonies are held)
for, you see, the kirki bird of prey is a traitor [i.e. betrays your presence]. Again:
wata jidni mita palparani wokarala nganai, windri munarani ngamana wirila nganai
you shall not sit down on flat ground, but may rest only on rising slopes
Secretly and hidden the kunki must go about on his travels in order not to be seen, otherwise other kunki may counter his activities, so that he does not acquire a [single] soul. When all this is finished, namely, when the kunki has received his instructions and been equipped, the devil rubs (wiribana) him up and down with perspiration from his [own] armpit, tears out a bunch of hairs from his armpit, burns them on a [hot] coal, and, [when the latter has cooled], rubs these to fragments in his hand, and again rubs the kunki all over his body. He [now] becomes kutji nguja
type of devil.
Reuther: "Teufelsart".
Finally, the devil breathes on him, implying he has received the devil's spirit (ngurungutana
to ordain; to appoint to an office).} _{kunki ngankana
to make a witchdoctor

Here the skilled witchdoctor confers all his power and authority on someone else by making a witchdoctor out of him.
page 480.} _{kunki manina
for a witchdoctor to restore or make (people) well
page 481.} _{kunkieli kana nandrana
for a witchdoctor to kill people
this refers to the soul-snitching excursions of the witchdoctors} _{kunki wima
devil songs
Since the kunki associates with the devil, the latter also inspires him with magical incantations,
Since these Gebetsgesaenge are of quite a different character and for quite a different purpose than the mura songs, I have translated the term like this.
for which he even provides the exact tonal patterns.
Reuther's use of the word "Ton" would imply not only the general form of the 'tune,' but also the unique style of the rhythm.} mungara mungaRa soul masculine gender. this word is a contraction of mura deity Reuther: "Gottheit". and ngara heart, i.e. 'heart of the deity'. _{mungara is used only with reference to the human soul. also kana mungara
man's soul.
when the sun is in the west, and a person is standing on the western bank of a stationary pool of water, the primary shadow is the body's shadow palkuia pungala. Beyond this, on the water's mirrored surface
Reuther: "im Reflex des Wassers".
the sun casts a soft reflection which is represented to be the soul's silhouette or shadow. In short, it is a mungara.} _{nauja mungara ngakani, nauja ngani mungara narini puntila nganai ja Palkarakarini palkarakarala nganai
he soul mine, he I soul in death go away will (leave) and in Palkarakara upwards ascend will
this is my soul; [when my soul departs in death] I will make my upwards ascent in Palkarakarani

shortly prior to death the soul, since it cannot endure physical pain, leaves the body and wanders southward. For this reason all 'native' people are buried with the head facing south. Without the soul, the body may still live on for some time, but [eventually] it must die. Soon after the body is dead, it is buried. The soul turns around to watch its body being buried, and when it sees the latter being carried to the grave on the head [of two people], it says to itself:
ngakani palkuni kawalka mapateriji
the crows are gathering around my body
The soul now turns towards Palkarakarani, where it ascends upward.} _{mungara is also used with reference to people.
mungara marapu ngaiani
we are many souls
many people} the functions of the soul are ascribed to the heart (ngara). kurlakaru naked; peeled; skinned _{jaua kurlakaru
peeled jaua

i.e. wild onion bulbs.

jaua kurlakaru ngankamai, kurlakaru ngaldra tajila mauarli
small [wild] onions naked make, naked we both to eat hungry
[remove] the jaua skins, so that we can eat them peeled, for we are hungry} _{kirra kurlakaru
plain (bare) boomerang
a boomerang that has been smoothed down, so that no more chips need to be taken off.
kirra nauja matja kurlakarula, jurani jerra najianau!
boomerang he already smooth, yours there have a look at!
this boomerang is already smooth; see if yours are ready also! (Then we can go hunting)} _{pita kurlakaru
barkless piece of wood

punga-moku jerra nandrau, ngaldra nanaia kurlakaru ngankala
wurley-post there cut down, we two her naked to make
cut down a wurley-post over there, so that we can take off the bark} _{marda kurlakaru
smooth millstone

Jelkabalubalulu marda kurlakaru tintana wonti junkali
Jelkabalubaluna millstone smooth squandered in anger

Jelkabalubaluna (the muramura) threw away his smooth millstone in [a fit of] anger} _{pariwilpa kurlakaru
cloudless, clear sky

pariwilpata kurlakarula, puturu ja talara pani
sky cloudless, dust and rain none
the sky is clear, for neither dust nor rain are in evidence} _{mita kurlakaru
clear ground
not covered in grass or bush.

mitata matja kurlakarula, watarali nina worana warai pratjanalu
ground already naked, wind him has swept away until everything
the ground is devoid of grass or bush; the wind has swept all but the last of it away} _{nganka kurlakaru
quite white beard

nguja pirnaru nganka kurlakaru, wata nulia maru kulno ngamalkai
appearance
Reuther: "Art", (generally Meaning: 'sort, variety, species,' etc.)
old man beard quite white, not he black one has
the old man's appearance is quite white, for he has not a single black hair, or: this man is quite white, he hasn't one black hair} _{mangatandra kurlakaru
bald head

nauja pinaru mangatandra kurlakaru, windri ngalkuni nunkangu njurdu parai
he old man head bald, only on temples towards him hairs are lying
the honourable old man is quite bald; only on his temples does he still have some hair} _{kupa waka kurlakaru
small child devoid of hair

kupa nauja ngujangujarla kurlakaru nauja, turu manianimai burluntja,
Also spelt buluntja, cf. Vol.VIII, No.7".
kangu ngankana
child he ngujangujarla naked (on the head) he, firewood fetch warm earth, perspiration to make
oh dear, the child has no hair on its head; go and fetch some firewood to warm the ground, so as to lay [the child] thereon to get warm

ngujangujarla is an expression to invoke sympathy.} _{tidna kurlakaru
tender soles of the feet

tidna kurlakaru jidni, nganita tidna bakabaka
foot tender you, I foot hard
you have tender soles on your feet; I have hard ones} _{mindri kurlakaru
soft-skinned mindri root
edible.

mindri nania kurlakaru waririta
root she soft-skinned fleshy
the mindri root is soft-skinned and fleshy} _{talara marda kurlakaru
pure hailstones

talara marda buru kurlakaru godai, jaua kurlakaru jerri
rain-stone-pieces clean are falling down, jaua peeled like
hailstones are falling down as clean as skinned onion bulbs} _{ngapa kurlakaru
crystal clear water

ngapa nania kurlakaru, karari ngumula, kaparanau ngaiana tapala
water she clear, now good, come we to drink
the water is now nice and clear; come, let us have a drink} _{kurlu-kapi kurlakaru
clean ants' eggs

kurlukapi nania kurlakaru ngamai mirka minkani
ants' eggs they clean are lying ant in hole
the ants' eggs are [beautifully] (very) clean in the ants' nest} _{katjiriri kurlakaru
naked mother-ant} _{tupu kurlakaru
light-grey smoke

turutupu nania kurlakaru dunkai, naka kana jera wapai
fire-smoke she whitish-grey ascends, over there people this way are going
lightgrey smoke is rising yonder; the people over there are coming in our direction} _{mudla kurlakaru
nice, smooth-skinned face

mudla kurlakaru mankara naniwa, ngakani noa jeri naniwa
face smooth girl she, my wife like she
the girl has a face as lovely as my wife's} _{tiriputu kurlakaru
purest white down-feathers} _{tipa kurlakaru
pure white tipa

i.e. a pubic covering of animal-tails, bunched together.

no black [spot] in it.
tipa nania kurlakaru, ngato nanaia maninanto ngamalkala
tipa she pure white, I her would like to take to have
this tipa is pure white; I should like to have it} _{kutja kurlakaru
pure-white tuft of feathers

kutja kurlakaru tanali ngaianangu jinkina wonti kalalaia tulaia
plume (or tuft of feathers) pure white they to us gave in exchange for stone-knives

More correctly, 'stone chisels,' as Reuther himself states two lines further along.

they gave us a tuft of beautiful white feathers in exchange for a stone-chisel} _{dala kurlakaru

More commonly spelt tala cf. No. 3071.

well-skinned hide

dala kurlakaru ngankamai ngapajungaia!
hide smooth, make to water-bag
this is a smooth and well-skun animal hide; make it into a water-bag} _{miriwiri kurlakaru
white maggots

miriwiri kurlakaru marapu mitani palkai
maggots white many in the earth crawl
numerous white maggots crawl around (lie hidden) inside the ground} _{milkitanka kurlakaru
flashing white eyes

milkitanka kurlakaru jidni, jidni worita najini
eye (inner) flashing white you, you far to see
you have white flashing eyes, with which you can see a long way} _{manatandra kurlakaru
white teeth} kurlakarurina to turn white; to become smooth; to grow bald; to become clean kurlakarurinaterina middle voice. to grow white, etc. of itself for its own sake kurlakaruribana to make something white, smooth, etc kurlakarurilalu [ act of] turning white this word derives from the legend of Jelkabalubaluna, whose two wives brought him some nicely-peeled jaua [onions]. kunngara kunngaRa sound e.g. the 'rushing' of water; the 'whistling' of wind; the 'rustling' or wings; the 'crackling' of fire; the 'buzzing' of flies, etc. _{watara kunngara
howling of the wind, blustering of the wind

watara nania kunngara kantjila
wind she howling really
one can really hear the howling of the wind} _{talara kunngara
swishing of rain; hissing of rain

talara-kunngarata nania wokarala wapaia
swishing of rain she has come
the swishing of the rain has reached [our ears]} _{mana kunngara
audible breathing in and out
also breathing through the mouth (during sleep, however, not snoring).
minani tanana manakunngara maninateriji mukanita?
why they mouth sounds take for themselves in sleep?
why do they make oral sounds for themselves during sleep? or: why do they breathe in and out [so] audibly?} _{tidna kunngara
tripping [or pitapat] of feet

kana ngaramai! tidnakunngara wapanani
people listen to! sound of feet when walking
listen, [that's the sound of] people! don't you hear their pitapat as they walk along?} _{kana kunngara
sound of people
more by way of anticipation.
kana-kunngara ngaramai Kaparamarani mapaterinani
sound of people hear in Kaparamara when congregating
(in anticipation or from hearsay) listen! do you hear [the sound of] people congregating at Kaparamara ?} _{paja kunngara
rustling of birds in flight

paja tanaia kunngara ngankai, kanali kara nakandru wokarai
birds they rustling sound make, people perhaps from that direction are coming
the birds over yonder are flying upwards noisily; there must be people coming from that direction} _{turu-kunngara
crackling of fire
when it is burning fiercely.
turujeli kunngara ngankai pirna jerkina
the fire crackling makes big to burn
the fire crackles, when it is burning strongly} _{muntju kunngara
humming or buzzing of flies

muntju nauja kunngara pirna wokarai, muka jiritjibala
fly he buzzing big comes, sleep to awakens
the fly comes [in] with a great buzz to awaken one from sleep} _{pindri kunngara
whirring sound of grasshoppers

pindri kunngara pirna ngankai kanta pratjana
grasshoppers whirring sound big are making grass all
the grasshoppers are making a tremendous whirring sound, (they are in multitudes); they will eat up all the grass} _{pita kunngara
rustling of trees

pitata kunngara manila wapaia watarali wijawijabanani
trees rustling take by the wind when being moved
the trees rustle [their leaves] when moved by the wind} _{muluru kunngara
audible nibbling (of leaves) by caterpillars
also when the caterpillar larva-fly (moth)
Reuther: "Raubenmutter (Schmetterling)" [sic].
singes its wings at the fireside, flitting about and humming a tune.

muluru ngandri kunngara manina wirila wapaia turuni
caterpillar mother humming (fluttering) to take comes inside to the fire
the moth
Reuther: "Schmetterling" 'butterfly'.
causes a humming sound when it lands in the fire} _{nganti kunngara
sound of an animal
when someone digs up a hole in quest of some animal, the latter moves or snorts or coughs; if one listens [carefully] one can hear this and be convinced that one is not digging in vain.
nganti nauja kunngara karakarala, bakujamai morla, nina patala
animal he noise makes, dig some more, him to grab
the animal (down in the burrow) is making a noise; keep on digging, so that we can grab it} _{ngapa kunngara
rushing of water

ngapa-kunngara ngaramai ngakanani kajirani, nau wolja wokarala nganai
rushing of water hear my in the creek, he soon come will
[can] you already hear the rushing sound of water in my (local) creek? It will soon be coming down} _{wima kunngara
sound of singing

wima-kunngara ngaramai kilinani, ngaiana bakana wapananto najila
the sound of singing hear when dancing, we too want to go to see
do you hear the sound of singing as they dance? We, too, want to go there to spectate} _{kirra kunngara
whirring of a boomerang
in the air.
warle worana warai kirra? ngato kunngara ngarana warai
who threw the boomerang? I the whirring sound heard
who threw the boomerang? I heard its whirring sound in the air} _{majaru kunngara
rustling of rats
when they are coming through the grass [in droves].
majaru matja karakara, kunngara ngaranimai!
rats already near, rustling hear!
the rats are not far away now; [can't] you already hear their rustling [about]?} kunngararina to make a sound kunngarala howler, whistler e.g. the wind. kunngaraetja sound-maker; noise-maker when Darana [the muramura] prayed for rain, he saw the clouds coming up and [could] already hear the swishing of the rain. kulnu one _{kana kulnu
one man; one person} _{nganti kulnu
one animal} _{ngapa kulnu
one waterhole} _{buka kulnu
one [loaf of] bread} _{kanta kulnu
one [type of] grass} _{punga kulnu
one wurley} _{malka kulnu
one sign, mark} kulnuta only one the definite form. buka kulnuta ngato tajina warai bread only one I have eaten I have eaten only one [loaf or piece] of bread kulnuku just one the indefinite form. kulnuku nau wapana warai? did he go only on his own? kulnulu alone used as an adverb in the following. _{kulnulu wapana
to go alone

nau kulnulu wapana warai kapi wontila
he went on his own to look for eggs} _{kulnulu tikana
to return on one's own} _{kulnulu darpina
to turn back alone

nau kulnulu darpina warai ngurani wokarala
he alone turned back into camp to come
he turned back on his own to come home} _{kulnulu wonkana
to sing on one's own} _{kulnulu jatana
to be the sole speaker
with no one to follow on.} _{kulnulu karkana
to call out on one's own} _{kulnulu tajina
to eat (everything) on one's own} _{kulnulu ngantjana
to love one (person) only
and no-one else.} _{kulnulu patana
to be the only one to catch anything
the others being unsuccessful.} _{kulnulu nandrana
to kill only one
animal} _{kulnulu waltana
to carry singly on one's head
with no-one to help.} _{kulnulu japanguru
only one [to be] fearless

nauja kulnulu japanguru kutjini ja kana marapuni ja talarani ja woldrani bakana
he alone fearless of the devil and people of many and of rain and of heat also
he alone is not afraid of the devil, nor of many people, nor of rain, nor even of the hot weather} _{kulnulu tiri
alone angry

tiri pirna jidni milingeru kulnulu, minandru jundru milingeru nandrai?
angry very you always alone, why you always hit? you are the only person to get cross; why do you always hit?} _{kulnulu wajina
to cook on one's own
with no-one else.} _{kulnulu parana tikana
to camp (sleep) alone out bush and then come back} _{ditji kulnulu
for only one day
used as an adjective here.
jidni ditji kulnulu parai? minandru wata ditji mandru parai?
you sun alone are lying? why not sun two are lying?
you are staying here for only one day? why not (stay) for two?} _{kulnulu kulkanietja
sole protector} _{kulnulu ngundrana
to think for oneself} pota time, times _{pota kulnu wapana
to go once} _{pota kulnu najina
to see once} kulnukulnu alone in the presence of many [others]. kulnukulnu ngani terkana paraia tikala I was the only one in the presence of many others to get up and go home kulnurina to detach oneself; to isolate oneself _{kanata nauja kulnurina warai, woderi tana marapu?
man he isolated himself; where they many?
this man has cut himself off, [but] where are all the others?} _{potujeli kulnurina
to withdraw alone with one's goods and chattels

minandru jidni potujeli kulnuriji kulnujeli ngamalkala?
why you with things are going aside alone to have?
why are you withdrawing with your goods and chattels to have them for yourself?} kulnurinaterina to withdraw in one's own interests _{ngantini jidni kulnurinateriji ngana wata jinkini? ngaldra jelali nina nandrana warai?
animal (meat) you are setting apart for yourself me not to give? we both together him have hunted?
are you withdrawing on your own with the animal and giving me nothing (of it to eat), in spite of our having hunted it together?} _{kanani nauwa kulnurinateriji? wata nuluwa kana ngantjai?
from people he nearby over there is dissociating himself? not he people likes?
[is] that man [standing] over there dissociating himself from people, as though he doesn't want anything to do with them?} _{nauwa noajeli kulnurinateriwai? warle nina dilpijiribanateriji?
he married (with wife) is withdrawing? Who him for his own sake (in his own interests) annoyed (teased)?
is he withdrawing with his wife, (both for each other)? Who, then, has teased him?
Here is implied the hidden suggestion that another man wanted his wife.} kulnuetja singular person; eccentric person masculine gender. kulnula kurnu-lha loner; individualist masculine gender. kulnulalu kurnu-lha-rlu [act of] being alone masculine gender. kulnulu kulnulu one by one; each one separately _{kulnulu kulnulu jura wokaranateriji?
alone alone you [pl.] come for yourselves?
each of you is arriving separately?
Why not arrive together?} _{kulnulu kulnulu jidni pitjiri jinkiji?
are you giving chewing-tobacco to each man separately?} _{kulnulu kulnulu wapana
for each person to go separately

minandru jura kulnulu kulnulu wapai nganti dijala?
why you one-by-one are going animals [i.e. game] to kill?
why do each of you go hunting separately?} _{kulnulu kulnulu puntina
to go away one by one

kulnulu kulnulu jura puntiteriji, wata jela wapai
Inadvertently Reuther wrote "wapani", but the simple present tense is required.
jura?
alone alone you for yourselves are going away; not together are going you?
each of you goes his own separate way; why not [go away] together?} _{kulnulu kulnulu palina
to die one after the other

kana kulnulu kulnulu palina warai muntjani warula
people alone alone died in sickness in those days
during those days of sickness
Reuther: "Krankheitsnot".
[and calamity] people died one after the other} _{kulnulu kulnulu mintja patana
to get sick one after the other, to get sick again and again

kulnulu kulnulu nauja muntja patai, mina kana nauja?
alone alone he sick[ness] grasps, what man he?
time and again he gets sick; what sort of a fellow is he?} _{kulnulu kulnulu jatana
to talk repeatedly

jidni kulnulu kulnulu jatai, wata ngaiani bakana
you alone alone talk, not we too
you talk again and again and don't let us get a word in edgewise} _{kulnulu kulnulu jedina
to tell lies again and again

kulnulu kulnulu jidni jedina warai, wata ngato jinkangu morlalu ngundrai
alone alone you have told lies, not I towards you true think
you have lied to me repeatedly; I now no longer believe you} _{kulnulu kulnulu mudla palkina
to go past time and time again
without calling in.

kulnulu kulnulu nauja mudla palkinganateriji, minandru wata kana kulno nau wata wapai?
alone alone he face passes by for himself, why not person one he not is going?
time and again he goes past on his own; why doesn't somebody else go with him?} _{watara kulnulu kulnulu
always the same wind

watara nania kulnulu kulnulu paraparanateriji, wata nania mudai
wind she alone alone is lying for itself, not she ceases
the wind continually blows from one and the same direction, and never abates} kulnukulnuni nganana to be together _{ngaiana ninkida kulnukulnuni nganai mita pilkipilkindru
we here together are country from various
we are gathered together here from various parts (directions)} _{kulnukulnuni ngamana
to live (be) together in harmony

ngaiana ninkida kulnukulnuni nganai kulnukulnuni ngamala
we here together are in harmony to sit
we are together here to enjoy harmonious relations} _{kulnukulnuni
Reuther wrote "kulnunikulnuni" in error.
ngankijiribamalila
jointly to make preparations
for a fight or for a journey} this word originated from the legend of Kakalbuna, whose "people" dispersed, so that he was eventually on his own. kulnujelildra kulnujelildra each one for himself _{jidni kulnujelildra tapau, ngato kulnujelildra tapanani
you for yourself alone drink, I for myself alone while drinking (with reference to edible pounded seed)
you eat on your own, while I eat on my own} _{kulnujelildra kulnujelildra waltana
each one to carry for himself

turu ngaiana waltananto kulnujelildra kulnujelildra
firewood we want to carry each man for himself
let us gather some firewood, but each man for himself and for his own use} _{kulnujelildra kulnujelildra paja dijana
each man for himself to take aim at birds

ngaiana kulnujelildra kulnujelildra wapai paja dijala
we each man for himself is going birds to aim at
each of us is going [out] on his own to catch some birds} _{kulnujelildra kulnujelildra puntina
each one to go off on his own in a different direction

kulnujelildra kulnujelildra ngaiana ngurandru puntina warai ngura kulnuja ja ngura kulnuja
each one for himself we from the camp have gone away camp to one and camp to one
each one of us left camp on his own [to visit] one or another camp [elsewhere]} _{kulnujelildra kulnujelildra paua nandrana
each one for herself to pound [edible] seed

ngaiani paua nandrana warai kulnujelildra kulnujelildra pilki ja pilki tikalkala
we seed have pounded each one for herself another and another to bring back
each one of us pounded seed separately [out bush] in order to bring some back [to camp] from here and there} _{kulnujelildra kulnujelildra nandrana
each one to fight for himself

karari ngaiana kulnujelildra kulnujelildra nandramalina warai
today we each one for himself alone fought a duel
today we had a fight, each man dealing individually with his own opponent} _{kulnujelildra kulnujelildra tapana
to drink one after the other

ngapa ninkida kutu wuldru, ngaiana kulnujelildra kulnujelildra tapananto
water here hole narrow, we one after the other want to drink
access to this water[hole] is very narrow; it is best we go in one after another to have a drink} _{kulnujelildra kulnujelildra punga wotina
each one for himself to erect his own wurley
without assistance

kulnujelildra kulnujelildra ngaiana punga wotinanto, warlewarle ngopera kanta kurala nganai?
we wurleys want to build, who who first grass lay on top will? we want to erect [some] wurleys (here); let's see who will be the first to have his finished} _{kulnujelildra kulnujelildra pita nandrana
each one for himself to cut down a tree

ngaiana pita nandrala nganai kulnujelildra kulnuielildra pirra dakala, wnaiwani ngopera purinanto
we tree cut down will each man for himself a coolamon to make, whose whose first shall fall
each of us will cut down a tree for himself to make a coolamon out of it; let's see whose tree will be the first to fall} _{kulnujelildra kulnujelildra ditji dunkubana
each one on his own to make the sun rise
when each person sleeps on his own and the sun therefore rises for each one separately, as it were.

ngato ngundrana warai naka mandru jeri kana ngamai, ja naka bakana ngato ngundrana warai mandru jeri, kari kulnujelildra kulnujelildra ditji dunkubana warai
I thought there two alike people are sitting, and there too I thought two alike, but each one for himself alone sun made to rise
I imagined two people were sleeping together here and two people were sleeping together there, but each person saw the sun rise separately i.e. each person slept on his own} _{noamarali kulnujelildra kulnujelildra pudlana ditji dunkubana warai
each of the married couple saw the sun rise for himself or herself
they slept apart} _{kulnujelildra kulnujelildra warukati damana
for each one to pluck (skin) an emu on his own

ngaiani warukati marapu nandrana warai ja kulnujelildra kulnujelildra karari damai
we killed lots of emus, and now each man is plucking (skinning) one on his own} _{kulnujelildra kulnujelildra paru patana
each man to catch fish in his own net} _{kulnujelildra kulnujelildra billi dakana
each man to weave his own string-bag} _{kirra dakana kulnujelildra kulnujelildra
each man to make a boomerang for himself} [This word] has its origin in the legend of Malkumalkuwulana, both of whom once came across a youth and circumcised him. Diari one Wkng one Ngam one Wkb one Jaur one Jandr one kuterina kuthari-rna to be angry, to be vexed, to be annoyed; to enchant, to bewitch; to despise, to disregard _{kana naupini milingeru kanani kuteriji tirieli
man this constantly towards people is angry through being bad-tempered
this man has no regard for people because he is bad-tempered} _{ngantini kuterina
not to care for meat

ngani ngantini kuteriji, wata ngato ngantjai tajila, matja ngani jerto
I towards meat am sick of, not I like to eat, already I satisfied
I am sick and tired of meat and don't want any to eat, because I am already satisfied} _{noani kuterina
to be cross with one's wife

ngani noani mauarli kuteriji, wata nandruja buka marapu manina warai
I towards [my] wife hungry am angry, not she food much has brought
I am cross with my wife, because [I was hungry and] she did not bring me much food} _{nejini kuterina
to be cross with one's elder brother

ngani ngakani nejini kuteriji, nulia poto piltjaru ngankai, wata nulu ngana bakana ngundrai
I towards [my] elder brother am cross, he things scattered makes, not he me too considers
I am cross with my elder brother, because he gives things away (hands them out) here and there, but doesn't think of me} _{mita tulani kuterina
to be bored with strange country

ngani mita tulani kuteriji, ngani mita kamanelia tikala nganai
I country to strange am bored with, I country to a friendly return will
I am bored with [this] strange country; I will return to the country of my birth} _{jaurani kuterina
to be sick of [so] much talk

nulia jaura marapu ngamalkai, ngani tanangu kuteriji
he words many has, I towards them am sick of
he always has a lot to say; I am sick of all his blah-blah} _{muntjani kuterina
to be vexed by sickness

muntjani nau kuteriji, nau wolja palinantulu, nulu ngopera wonina warai kuterila ngakani kamanelini
towards sickness he is vexed, he soon until [he] dies, he first started to be vexed [with] my friend
he is vexed to death by his sickness, but he first started to be annoyed with my friend (so now he has his punishment)} _{ngapani kuterina
to put a hoodoo on water

kupa ngakanina matja ngapali nandrala wiri, ngani ngapani nankanguta kuterila wapaia
child mine already water struck, I to the water towards her have enchanted
my child got sick from the water, therefore I have placed a hoodoo on it

a wona maru
old weapon is placed at the water's edge, which is supposed to suck the water up.} _{womani kuterina
to cast a magic spell over snakes

ngaperi nunkani palina warai, woma mura, nulia ngatamurajeli nunkanali womani kuterina warai pandeli
father his died, woma ancestor,
Reuther: "woma-Gott".
he son his snakes enchanted by means of a little stick
his father died, as one who always called on the totemic ancestor
Reuther: "als der die Gottheit immer um Schlangensegen hat"
for the prosperity (blessing) of snakes, and [now] he, the son, has cast a magic spell over the snakes with a pointed stick
He belonged to the snake totem.
Reuther: "Er trug den woma-mura".} _{paruni kuterina
to cast a magic spell over fish

ngaperi nunkani palina warai, paru mura, nauja karari paruni kuterila nganai, paru nari ngankana
father his died, fish ancestor,
Reuther: "Fischgott". It would probably be more intelligible to circumscribe paru mura in terms of 'he was a member of the fish ceremony' or 'he belonged to the fish totem'. Similarly in the case of talara mura in paragraph 12, karku mura in paragraph 4, marukutu mura in paragraph 15 and ditji mura in paragraph 20 'he belonged to the rain totem, yellow ochre totem, red ochre totem, sun totem' respectively.
he now fish enchant will, fish to kill
his father died, as one who always requested the toternic ancestor for the prosperity of fish, [but] now he will cast a magic spell over the fish, causing them to die} _{warukatini kuterina
to cast a magic spell over emus

ngaperi ngakani matja palina warai, ngato warukati kata ngankana warai, ngani kuterina warai
father mine already dead, I emu lice made, I enchanted
my father (who venerated the emu ancestor) has already died, [so] I have cast a magic spell of lice over the emus} _{talarani kuterina
to cast a magic spell over rain

Reuther: "Gottheitverehrer mit Regengebetsgesang".

ngaperi nunkani, talara mura, palina warai, nulia ngapata kurana warai paja mokuni, talarani kuterina
father his, who honoured the totemic ancestor with the rain-ceremony, died; he water put bird into a bone, rain to enchant
because of the death of his father, who honoured the totemic ancestor with the rain ceremony, he has let some rain-water drip into a bird-bone, in order to cast a magic spell over the rain

Sort out these numbers: (page 4914).} _{majarani kuterina
to cast a magic spell over rats, to bewitch rats
Sort out these numbers: (page 493).} _{karkuni
An abbreviated note above the line reads: "found at Mangur". The place inferred is, in all probability, Mangurani.
kuterina
to cast a magic spell over yellow ochre, to bewitch yellow ochre

karkuni ngani matja kuterina warai ngaperandru, ngaperi ngakani matja karku mura palina warai
because of the death of my father, as leader [or master] of the yellow ochre ceremony, I have cast a magic spell over the ochre-pit

sort out these numbers(pp.493-494) here.} _{marukutuni kuterina
to cast a magic spell over brown ochre

Reuther: "als Gelbefarbebeter".

J.G. Irrgang describes this as 'dark pink ochre', obtained from Paratjanla in the Flinders Ranges and traded by the Diaris to the Queensland tribes in exchange for pitjiri. The latter were very fond of it.

ngaperi ngakani, marukutu mura, matja palina warai, ngani marukutuni wapala nganai nankangu kuterila, my father who venerated the brown ochre ancestor has died, and so I am going to cast a magic spell over brown ochre

Sort out these numbers: (page 494).} _{ngapakudnani kuterina
to cast a magic spell over a waterhole
Sort out these numbers: (page 495).} _{kanani kuterina
to cast a magic spell over people, to bewitch people
Sort out these numbers: (page 496).} _{manjurani kuterina
to cast a magic spell over manjura

Sort out these numbers: (page 496-97).} _{pauani kuterina
to cast a magic spell over [edible] seed
Sort out these numbers: (page 497).} _{ditjini kuterina
to cast a magic spell over the sun
Sort out these numbers: (page 498).

kupa ngakani, ditji mura, palina warai, ngato kalala kuterila nganai ditji turu ngankala, kana mankananto ngampu palina ngankala
my child, who belonged to the sun totem,
Reuther: "der Sonnengottheit angehoerig".
has died; in reprisal I will cast a magic spell over the sun and make it so hot that people will find themselves almost compelled to die

Sort out these numbers: (page 498).} _{pitjirani kuterina
to cast a magic spell over tobacco

nauja pitjirani kuterina warai, ngaiana nunkangu kalala jinpananto
he has cast a magic spell over the tobacco; send him gifts (so that he breaks the spell again)

Sort out these numbers: (page 498).} _{billini kuterina
not to want to be reminded of a billi net-bag or dilly bag
e.g. if a father dies, the son burns his father's string-bag and everything that is in it. It always fills him with sadness, when he sees things that belonged to his father.} _{ngatatani kuterina
to act as one's younger brother's deadly enemy

nejijeli ngatatani kuteriji, wondrana ninaia ngatata nandrananto, nulia wata ngantjai ngatata kamaneli nandrala
the elder brother is his younger brother's mortal enemy; he will point him out to them so that they kill him, because he himself does not want to kill one of his blood relatives

Sort out these numbers: (page 499).} _{ngarani kuterina
to bewitch the hearts
of the two sons of Darana.} _{pajani kuterina
to cast a magic spell over birds

nauja pajani kuterina warai, kapi kalkani nunkani kurieli manijirbana paraia
he has cast a magic spell over the birds, because someone recently came and took away his eggs} _{jauani kuterina
to cast a magic spell over jaua wild onions} _{mulurani kuterina
to cast a magic spell over the muluru bird

There does not appear to be a bird of this name. Did Reuther perhaps mean to write malura
cormorant?} _{piranguruni kuterina
to be annoyed with one's de facto wife
Reuther: "Tauschfrau" (literally 'exchange wife').

nauja pirranguruni nunkanani kuteriji, teri kulnujeli nana dilpana warai
he de facto wife his is annoyed with, young man one her has teased
he is annoyed with his de facto wife, because she and a young man have been teasing each other

one meets with jealousy on very frequent occasions, because often it is only too true that one person has no clear conscience over against another.} kuterinietja sorcerer, malicious person kuterilalu sorcery; anger Angry with his two wives, Jelkabalubaluna left them and would have nothing more to do with them. Wkng to become angry Ngam to become angry Jaur to become angry kuri small sprout, shoot, sucker, bud feminine gender. _{pita kuri
tree-shoot
after-growth emanating from the root.
pita nania matja kuri punkai, nanaia wata wokarinanto, nanaia pita ngumu punkananto
tree she already shoot is growing, her not ought to break off, she tree beautiful shall grow
this tree is putting forth new shoots; let's not break them off, so that they turn into beautiful trees} _{kalumba kuri
kalumba shoot
which appear after rain.
talarala kalumba nania kuri punkai, wolja ngaiana tajila nganai
rain-dependent
Reuther: "Regenaner"
(for it grows only after a good rain) kalumba she shoot is growing, soon we eat will
the rain-hungry
Reuther: "regenwollend".

kalumba is now sending forth shoots; soon we will be able to eat [of it]} _{mutja kuri
sprouts or shoots of the mutja bush
Thus also of all plants.} kuri young, tender, delicate, soft _{kupa kuri
delicate [lad]

kupa nauja palku kuri, jurali walkila wapaia kundrukundrujeli
child he delicate, due to the sacred ceremony
Reuther: "Gottheit".
is groaning because of a head-cold
this [lad] is very delicate; the sacred ceremony occasions him to groan due to a head-cold.
it is believed that somebody bears a grudge against the people, and has therefore petitioned his mura [to send] these head-colds.} _{mangatandra kuri
tender head

minandru nulu noa nandrana warai mangatandra kuri
why he wife has beaten head tender?
why has he beaten his wife? she has such a tender head} _{ngaperi kuri
young father
[as in the case] where the parents have died and this young man now acts as father to the children.

ngaperi kurieli, nulia tanana kupa ngamuru ngamalkai
father young, he them children orphans adopts
this young man is adopting the orphaned children [in the capacity] of father} _{mankara kuri
frail young maiden

nulia mankara kuri noa patana warai
he maiden frail wife took
he chose a frail young maiden to be his wife} _{mita kuri
moist or fresh soil

mita nauja kurila ngarinalu, ngampu ngapa mankarnankalalu
soil he moist
Reuther: "Feuchtaner".
below (while digging), almost water until finding
the soil down below got so moist, that we should almost have found water} _{ngapa kuri
cool water

ngapa nauja turuturu mirita, ngaiana ngarinalu ngapa kuri tapananto maltirila
water he lukewarm on top, we below water cool want to drink to cool off
the water up here is lukewarm; let us drink water down below to cool ourselves off} _{kapi kuri
unincubated egg

Reuther (strangely): "Toterganz" instead of "Lidotterganz", then a few lines further on: "mit ganzer Toter" instead of "mit ganzer Lidotter" 'in full yolk'.

ngaiana karnpai kuriningara tajila, wolja tanaia kuparu pantjiati, ngaiana kalkananita
eggs we are gathering with a full [or sound] yolk to eat, soon they young ones otherwise [will] become, we if waiting
we are collecting the eggs to eat [now], with a sound yolk (unincubated), for if we delay, they will [tend to] hatch} _{mura kuri
soft or fleshy roots
to eat, and not dry or straw-like ones.

buka mura kuri ngaiana maninanto tajila mauarli
edible roots fleshy we want to fetch to eat hungry
let us get [some] edible fleshy roots to eat, for we are hungry} _{paua tjanka kuri
finely-ground seed

paua naujata tjanka kuri ngumu, ninaia dakana warai nulu kanali
seed he soft fine good, him has ground he man
that is finely-ground seed, which this man has ground} _{teri kuri
handsome strapping young man

turu mati waltau! jidni teri kuri, palku ngani wakiri
wood heavy carry! you young man finely-built, body I frail
[here], you strapping young man! (flattering language), carry [this] heavy (big) log of wood! my body is [too] frail} _{nganka kuri
freshly-grown beard

nganka kuri jidnita punkai, ngani jeri
beard newly-sprouting you are growing, I similar
you are beginning to sport a beard, like myself
which is nice on other people, like myself} _{tidna kuri
tender feet

ngapani ngani purkana palkaia, ngani tidna kuri, wolja ngani tidna matirila nganai
in the water I to wade went, I foot tender, soon I foot become heavy will
after wading in the water I have tender feet, but soon they will toughen up (get hard) again} _{tala kuri
soft or smooth tree-bark

pita naniata tala kuriwai, pita ngumu nania, marapu wata punkaia
tree she bark smooth, tree beautiful she, many not are growing
this beautiful tree has a smooth bark; not many of its kind are growing} _{mudla kuri
full or unwrinkled face

mudla kuri najiata paliji
face unwrinkled he is dying
he is dying at a youthful age} _{njurdu kuri
smooth skin or fur

nganti marapujeli njurdu kuri ngarnalkai
animals many fur smooth have
lots of animals have a smooth fur} _{diltja kuri
tender muscles

muntjala nauja diltja kuri, nauja ngandandariji worita wapala
sick man (convalescent) he unable far to go
the convalescent has tender muscles, so that he cannot walk far} _{karku kuri
fine yellow ochre} kuririna to sprout; to grow tender kuriribana to cause to sprout by way of a mura [or ceremonial] song kurietja one who eats only fleshy roots kuririnaterina middle voice. to sprout of itself as a result of rain kurila one who is frail in body Reuther: "Zartaner". or a person of fine, strapping physique kurilalu that which is frail, fragile, tender, soft kuri kuri mussel, shell-fish feminine gender. kuri ngaiana kampana wonti ngamalkala kalku wikala jamaia ja billia ja dundruja; kuri ngaiana bakana tajina wonti maramara kajirani mussels we gathered to have reeds to scrape for nets and for string-bags and for landing-nets (hand-nets); mussels (i.e. their contents) we also ate Maramara in the Creek we used to gather mussels[with which to scrape reeds] for the weaving of fish-nets, dilly bags, and hand-nets; Reuther's "Jamen" is a Germanisation of the Diari word jama (in the plural). This is a 'fishing net' that is tied to stakes and hung in the water. However, the dundru which is mentioned in the Diari text is a type of casting net. we also used to eat mussels in the Maramara Creek kuririna to grow into a mussel when it is not yet fully developed. kurila creature that grows inside a mussel kurietja anyone who is particularly fond of eating the creature inside of a mussel kuripikiri broad flat bone Reuther's term, "Knochenblatt", could possibly be translated by 'blade-bone'. feminine gender. from some prehistoric animal, which comes as a trade [article] from the Marungarli tribe and is found in their territory. Some were also cut out and ground to shape Reuther: "zurechtschleifen". from broad animal-bones. The kuripikiri, then, is found in the district of the Marungarli tribe, is passed on as an article of trade to the Karanguras, then to the Ngamanis, coming down finally to the Diaris, and is dearly paid for in kind, The animal, from which it is derived, is CHECK to the 'native' people. This [broad, flat] bone serves as a special mark of distinction, in that a hole is bored into [the top of] it, to hang it up. [For example], the ringleader of a blood-avenging troop carries it in his beard, while a youth about to be circumcised carries it around his neck when he invites people to attend his circumcision. Scherer's translation has "(See page 503)" at this point but the reference is unclear. kuripikiri chest, thorax feminine gender. kuripikirila man who wears the kuripikiri bone masculine gender. kurieli kuRi-yaki secret with reference to things. this word is, basically, the transitive [concomitant] of kuru, respectively kurukuru secretive, seclusive. Only when it appears as an adverb does it assume transitive character, e.g. kurukuru ngankana to keep (something) secret. Originally the intransitive was expressed by kuru 'to be secret or unfamiliar', [and the transitive by] kurujeli 'to keep (something) secret'. For the sake of greater euphony it then became kurieli, but only in more recent times. _{kana nandrana kurieli
to beat a man secretly to death

tanali ninapara kana kurieli nandrala wiri
they secretly killed this man (from one to four or six days ago)} _{kurieli manina
secretly to take, to steal

warle poto ngakani kurieli manina warai pitani katinani?
who thing mine secretly took on the tree while climbing?
who stole my article by climbing the tree (where it was hanging)?

the word 'to steal' has a sharper connotation, because chests and boxes, locks and latches do not exist. It is already [tantamount to] stealing when a man lays a piece of firewood alongside the track on his way out [from camp], and another takes it home and burns it. If a piece of wood is lying alongside the track, this is an indication that it could not simply have fallen there, consequently it was placed there for a reason; therefore no-one is allowed to take it. If someone does take it, he is stealing what belongs to somebody else.} _{paua kurieli dapana
to eat seed in secret

warle ngakanina paua kurieli dapala wiri mauarlita?
who my seed secretly ate hungry?
who secretly ate my seed, so that now I am really hungry?} _{paru patana kurieli
stealthily to fetch fish

warle ngakanina paruta patana warai kurieli jamanita?
who my fish has fetched [secretly] out of the net?
who secretly [went and] fetched fish out of my net?} _{nganti kurieli tajina
thievishly to devour meat or animals

nganti tanalita kurieli tajina warai, ngakangu wata tajinanilu
meat they thievishly ate, to me not until eating
thievishly they ate my meat, without my having had any of it beforehand} _{mankara kurieli manina
to steal a young maiden

mankara nanauajerra kurieli manina warai, wapala pudla
maiden they that way secretly have taken, to go both
in that direction the girl has been secretly abducted, both of them running away} _{kurieli madlentji ngankana
to lead licentious life in secret} kurikantji kuRi-kantyi thief kurikirra kuRikira rainbow masculine gender. [derived] from kuri tender and kirra crescent-shaped throwing-stick [boomerang] _{kurikirra talara dauadauanietja
rainbow as a preventer of rain

buru! kurikirrali talarata wokaribai, wata morla godananto
aye, to be sure, rainbow rain breaks off, not more shall fall
aye, to be sure, the rainbow prevents rain, so that it [must] stop raining} _{dauadauani-jaura
forbidding words

wata kurikirra parparali najiamai! noajeli jinkanali kupa maralje dankaiati
not rainbow steadfastly look at, wife your child white otherwise [will] give birth to
don't stare at the rainbow, otherwise your (pregnant) wife will give birth to a white child} _{kurikirra wata parparali najiamai! jidni mangatandra mardamardariati
rainbow not staringly look at, you head stone otherwise [will] get big
don't stare at the rainbow, otherwise you will develop a stone-sized (very big) head} kuritarana kuritharra-rna to forget derived from kurieli and tarana respectively secretly to ascend kurijiribana vtr. to save or keep (something); to save up or preserve for somebody else _{poto kurijiribana
to save up things

poto nunkani ngakangu jinkiau! ngato kurijiribananto
things his me give! I save up will
give me his things; I will save them up for him} _{buka kurijiribana
to save up food

kanata buka kurijiribau! wolja kutinani
save some food for this man, before it is all gone} _{jinka kurijiribana
to save up string

jinka ninaia jundru kurijiribala nganai, wolja nina jinkila, nau wokaranani
string him you save up will, soon him to give, he when coming
you will save up the string for him, and give it to him when he comes} _{kanku katu kurijiribana
to erect a windbreak
In this instance Reuther used the term Windfang, whereas he usually refers to it as a Windschutzgehege.
for a circumcision [lit: for the lad]

ngaiana kanku katu kurijiribananto wonkala
we lad windbreak want to erect to sing
Here Reuther inadvertently translated wonkala by zu sitzen instead of zu singen.

we want to erect a windbreak for the circumcision of the lad, in order to sing there} _{noamara katu kurijiribana
to erect a windbreak for a married couple
where the young couple are to live

widlapirnali pajara katu kurijiribana warai, kalkaura pudla mankara ja teri mandurinanto
the honourable old lady son-in-law windbreak has erected, at evening both girl and young man are to come together
the [old] mother-in-law has erected a windbreak for her son-in-law, where the young maiden (her daughter) and the young husband are to live. It is always customary for a mother-in-law to do this)} _{bukatu kana katu kurijiribana
to erect a wind-break for the brown ochre collectors
this is done by the folks who have stayed back [home]. Here the ochre-collectors remain for one or two days; only then do they go to their [own] huts.
bukatu-kanaia katu kurijiribanau, tana katuni ngamala dikananto

More correctly, this should read tikananto.

[for the] ochre-collecting men windbreak erect, they inside the windbreak to sit ought to return
erect a windbreak for the brown ochre
Reuther fairly consistently refers to bukatu as red ochre, obtained near Beltana (cf. Vol.VIII, No.82) and to marukutu as brown ochre (which J.G. Irrgang states was obtained from Parachilna). By modern road, these two places are about 23-24 miles apart.
collectors, so that they can sit down behind it when they come back} _{muntjaia katu kurijiribana
to erect a windbreak for a patient

muntjaia jerra katu kurijiribanau! nauja patai nunkanguja ngurani
for the patient there windbreak erect! he has pain towards this in place
erect a windbreak for the patient over there; at this place he is always suffering pain

Patients always favour a change of wurleys and stopping-over places.} _{kudnaltjaia katu kurijiribana
to set up a boundary for dysentery
Stakes are placed in the ground, and the dysentery is supposed not to pass beyond these.
ngato kudnaltjaia katu kurijiribana warai, tana wolja kudnatjurala nganai ja palila nganai
I dysentery boundary have erected, they soon to get diarrhoea will and die will
I have set up a boundary for dysentery, and those on the other side will soon [contract diarrhoea and] die

when a man is annoyed with the whole [population of] a certain locality, he chants the kudnarnurka-mura, in which he designates the boundary from which the epidemic (plague) is to begin. Thereupon the people contract a type of diarrhoea and are compelled to die, that is to say, a proportion of them. Should, therefore, such [an epidemic of] diarrhoea strike at some time, one can be certain that somebody has acted the ngilbi. One tries to make it up with such a person by sending him gifts. Eventually a meal of reconciliation takes place, whereupon the person concerned sings his mura and the epidemic ceases.} _{kututaia katu kurijiribana
to set up a boundary for yaws

Reuther: "Aussatz" 'leprosy'. However, leprosy was never known among the southern Aboriginal tribes. Its nearest equivalent is known by the name of 'yaws' or 'impetigo'.

ngato kututaia katu kurijiribananto, tanali kanali muntja maninanto, ja ngaiani tepi ngamala nganai
I yaws boundary want to set up, they people sick[ness] are to contract, and we healthy sit will
I will set up a yaws boundary; the people on the other side will get sick, but we will remain in good health

this occurs in the following manner. When a man is annoyed with the people of an entire locality, he tries to play them a dirty trick, He goes beyond the boundary of his own area, opposite the place he wants to bewitch. There he sets up a pair of eagle's feet, scatters down-feathers which the wind is expected to blow into the camp, and sings his mura or ngilbi [song]. When the wind blows the feathers away, the people contract a type of yaws.

Now on the look out, these people discover that here or there the local folks have not developed any yaws; so the epidemic must have been inflicted by them. Revenge is [therefore] planned. For the motivator
Reuther: "Ursaecher" [sic].
things get very unsafe [or uncomfortable]. He goes out and rubs the claws of the pair of eagle's feet with fat; he also rubs himself with it, sings his mura [again], and the epidemic ceases.} kurijiribanietja erector; founder; keeper, boundary-marker Darana once erected a katu for his people at the Killawilpa Lake. Wkng to put down for Ngam to put down for Wkb to put down for Jelu to put down for Jaur to put down for Jandr to put down for kurijiribalalu act of erection; act of building kurikarina to escape from; to run away from _{kana kurikarina
for a man to run away

kana nau kurikarina warai, wata nulu ngantjana warai danila?
man he escaped, not he liked to part company?
this man made a secret departure; didn't he want to say farewell?} _{kintala kurikarina
for a dog to run away

kintala nau kurikarina warai, kana nunkani ngundrana
dog he has run away, man his to think of
the dog has run away to trace his master} _{widla kurikarina
for a woman to abscond

widla naniwajerra kurikarina warai noa worarana, ngandri, ngaperi ja mita kamaneli ngundrana
woman she that way absconded husband to leave, father, mother and country friendly to think of
the woman has deserted her husband and gone that way, because she was thinking of her father, mother, and native territory. (She was homesick)} _{kana kurikarina
for a man to make a hasty departure
as in the event of a sudden death

kanata nauja matja kurikarina warai, jiritjianau, ngaiana manjumanju ngankala dantuningara
man he already has departed; get up (during the night), we straight to make as long as flexible
the man has just died; get up, so that we can lay him out before he grows stiff} _{ditji kurikarina
for the sun to be hidden from view

ditji nania ngaianangu kurikarina dunkana warai, karari nania mirila
sun she to us hidden rose, now she high up
the sun was obscured when it rose this morning (today); it is now already high [in the sky]} _{pinga kurikarina
for a group of blood-avengers to slip away
not letting us go along

nauwa worku kurikarina warai, tanali ngaianana wata dalpadakana warai
blood-avenger group he near-by (not straight past us) crept, they us nothing told
the blood-avenger group stole around mear-by, and did not want us to come along with them} kurikarinietja escapee; absconder kurikarilalu escape; act of escape kurikarila absconder together with someone else kurikarilkana to carry (something) off; to take (something) along; to induce to elope nulia poto ngakani kurikarilkana warai, ngato tidna naji he things mine carried off, I footprints [can] see he (demonstr.) carried off my goods and chattels; I [can] recognise his footprints _{mankara kurikarilkana
to elope with a girl

terieli mankara nulia kurikarilkana warai, noa patala nana
young man girl he ran away with, wife to take her
the young man has eloped with the girl, in order to take her as his wife} kurikarilkanietja abductor; thief kurikarilkalalu abduction kurikarilkala abductor as one of many kuriterkana to stand or wait around secretly until an opportunity presents itself to take something. derived from kuri secret and terkana to stand. Essentially the word means 'to lurk around'. kuriterkanaterina to spy for one's benefit this word varies from the regular, but since the transitive 'to waylay or to lie in wait for something' is already implied in the intransitive 'to spy [or lurk around]' it also permits the reflexive middle voice, i.e. to waylay in one's own interests,' or 'to spy out for one's own benefit and be spied upon in turn,' (It is difficult to express it in German). One man spies around for something, [while] the other person spies on him. kurirpi secret i.e. having reference more to the secrecy of words and thoughts, one could say more to the intransitive. _{kana nauja kurirpi wapana warai, wata najini
man he secretly went, not seen
the man went away secretly

something he had been wanting to do for a long time, without our having seen him.} _{mura kurirpi
secret and sacred song or ceremony

mura nauja kurirpi, widlali nina wata najinanto
sacred ceremony
Reuther: "Goettergesang oder Goettercermonie" [sic].
he secret, women him not should see
the presentation of this sacred ceremony
Reuther: "Gottheitcermonie" [sic].
and this sacred song
Reuther: "Gottheitgesang". I have cited these four examples to indicate the difficulty Reuther evidently had to find an adequate term for the single concept of mura.
is so secret, that women are not allowed to witness it} _{kurirpi wonkana
secretly to sing
adverb use.

ninaia mura ngaiani kurirpi wonkai, widlali ngaraiati
him sacred song
Reuther: "Gottheit".
we secretly sing (invoke), women otherwise [will] hear,
we sing this sacred song
Reuther: "Gebetsgesang"
in secret (or in seclusion), so that the women [can]not hear it} _{manu kurirpi
secret thoughts

materi nauja manu kurirpi nganai, jendrania jendrania bukatu wapala noandru nintali nganaiati
young man he mind secret
Reuther: "Gemuet".
is, therefore therefore brown ochre
This should read 'red ochre'.
to go because of the wife ashamed
this young man has secret reservations (thoughts), because his wife pleaded earnestly with him not to join the expedition for "brown" ochre
for she fears some evil may befall him.} _{jaura kurirpi
secret words

jaura kurirpi pudlali ngamalkai, nganako wodajenia
words secret both have, ignorant of what nature
each of them has a secret of his own, but nobody knows what it is} _{muntja kurirpi
secretly ill
without saying anything

nauja muntja kurirpi patana warai, wata nauja kaukaubaterina warai muntja nauja
he ilnness secretly caught, not he mentioned of himself ill he
he became ill, but has not stated what is wrong with him} _{kurirpi todina
to bury secretly (adv.),
kurirpi jura ninaia todina warai, wata mudla najinilu ngaiani?
secretly you [pl.] him have buried, not face until saw we?
you have buried him in a hurry; were we not to see him again?} the two sons of Kalkuwulana performed a secret ceremony. Reuther: "Gesang" (literally 'song'). kutiri ngankana to bend kutiri kurdiri crooked, bent kurintjiri beautiful, clean, tender or kuriljiri. _{kanta kuriljiri
tender or fresh grass

kanta kuriljiri karari punkai
tender grass is now growing} _{mita kurintjiri
clean or beautiful soil

mita nauja kurintjiri, ngani wata ninkida turarai, ngato ninaia mita kuriljiri ngantjai
soil (earth) he clean (without rubbish, debris),
Reuther: "Zpreu".
I not here am sleeping, I him soil clean like
the sand here is clean; I'm sorry that I cannot sleep here, much as I'd like to stay} _{ngapa kurintjiri
clean water

nauja kurintjiri, ngato ninaia ngantjai tapala
water he clean, I him like to drink
the water here is clean; I love to drink of it} _{kutja kurintjiri
clean tuft of feathers

karawara kutja kuriljiri, ngato ninaia ngankananto ngamalkala
eagle feathers beautiful, I him want to make to have
the eagle feathers are beautiful; I would like to make myself a plume out of them} _{kindala nura kuriljiri
fine, bushy dog's tail

kindala nura nauja kuriljiriwai, ngato giltjananto ninaia ngamalkala
[wild] dog tail he bushy, I want to skin him to have
this is a fine dog's tail; I shall strip it off and keep it} _{turutupu kuriljiri
pure, whitish-grey smoke

turutupu nania kuriljiri dunkai, talara matja
rain recently fallen down when throwing
when it has rained itself out, the smoke ascends as a whitish-grey godana woranani; smoke she whitish-grey is ascending} _{pariwilpa kuriljiri
clear cloudless sky

pariwilpata nauja kuriljirilako, buturulata ja talarapalkulata
sky he clear dust and rain clouds
-lako = indefinite as to how long, -lata = form expressing certainty, i.e. the sky is clear of dust and rain clouds - but for how long?} _{paua kurintjiri
clean, rubbish-free seed

paua nauja kurintjiriwai, ngurdi pani
seed he clean, chaff [or husks] without
, i.e. this is clean, rubbish-free seed, or this seed is clean and free of rubbish} _{talara palku kuriljiri
beautiful rain clouds

talara palku naujata kuriljiriwai, wolja talara godala nganai
rain cloud he beautiful, soon rain fall will
these are lovely rain clouds [sic]; it will soon start to rain} _{para kuriljiri
smooth or shining hair

para nauja kuriljiri ngamalkai, ngato jeri
hair he smooth has, I similar to
he has nice hair like myself} _{mudla kuriljiri
round face} _{punku kuriljiri
flax, free of rubbish} _{billi kuriljiri
lovely net-bag} kurintjiririna to become clean; to become smooth _{para kurintjiririna
for hair to become smooth

para ngakani matja kurintjiririna warai manieli
hair mine already smooth has become due to fat
my hair has become smooth
In error Reuther wrote "fett" instead of glatt.
through rubbing fat into it} _{pariwilpa kurintjiririna
for the sky to clear; for [the weather] to fine up

pariwilpa karari kurintjiriji, tankubana ngaiana wapala nganai
sky now is clearing, tomorrov we go will
the sky is clearing today, so thlt we will be able to go tomorrow} kurintjirietja one who is clean or kurintjiripirna. kurintjirilalu that which is clean or smooth kurintjiririnaterina to make smooth for oneself [This word is] derived from the legend of Minka-durpana, who once dug a well and deep down therein found lovely, clean sand. kulana to pull out; to pluck _{kalku kulana
to pluck reeds, to tear out reeds

ngato kalku kulala nganai jama dakala
I reeds tear out will net to weave
I will tear up some reeds and weave [myself] a net} _{kalumba kulana
to pluck kalumba [an edible plant]

kalumba ngumu ninkida, ngaiana kulala nganai marapu ja waltala nganai nguraia kalumba
nice here, we pluck will much and carry will to the camp
here is nice kalumba; we will pluck lots of it and take it back to camp} _{njurdu kulana
to pluck or tear out hair

ngato njurdu ngakani kulananto malti pantjila
I hair mine want to pluck out cool to become
I shall pluck out my beard in order to [feel] cooler

Whereas a person's main hair [viz. of the head] is cut off with a stone knife, and hairs on the body are singed by fire, the facial hairs [beards] are plucked out. Except for scalp hair, the entire body is cleared of hair by means of fire, before the [men] go up into the hills at Beltana to collect ochre. A man's beard is plucked out after a bereavement and in connection with every mura ceremony. No man with a beard may take part in such a ceremony. A man may appear at a sacred ceremony
[vor] "der Gottheit".
only when he is beardless and [when his body] is rubbed in with fat. The Wimabilli pluck out the whole beard, while the Wimapaja

For information on the Wimabilli and Wimapaia, see Vol. X, p.119 seq..
leave a [small] goat-beard as a token of recognition.} _{tiriputu kulana
to pluck out down-feathers

tiriputu kulau nunkangupini pajani, ngato ngamalkananto wimaia
down-feathers pluck to this bird, I want to have for a song
pluck the down-feathers from this bird; I need them for a [ceremonial] song} _{nganti njurdu kulana
to remove hair from a skin or fur
either by hand or by rubbing it on the ground

nganti njurdu kulau nganpa dijala!
animal hair pluck out pubic-covering to weave
remove the hair from the skin, to weave a pubic covering therewith} _{nindri kulana
to pull up roots

buka karari marapu talara pirnali, ngaiana winkara nindri kulala wapananto
food now much rain due to big, we winkara roots to pull out want to go
as a result of the [heavy] rain there is now ample food; we want to go out to pull up winkara roots} _{maltara kulana
to pluck out emu feathers

warukati maltara ngaiana kulananto ngamalkala muraia
emu feathers we want to pluck to have for a sacred ceremony

Reuther: "Goetterfeierlichkeit".

we want to pluck emu feathers [to use] in connection with a sacred ceremony} _{tiwi kulana
to pluck flowers} kulaterina to pluck at oneself _{paja kulaterina
for a bird to pluck out its own feathers

paja nauja kulateriji tiriputu, kunjilani kurala kapia
bird he plucks at himself down-feathers, into the nest to put into for eggs
a bird plucks out its own down-feathers with which to line the nest for [the hatching of] its eggs} _{nganka kulaterina
to tear out one's own beard

nganka naujata kulateriji wimaia
beard he pulls out himself for a song
he is tearing out his own beard [to be able to participate in] a sacred ceremony

Reuther: "Goetterfeierlichkeit".} kulaterinietja beard plucker one who readily plucks out his beard and does not let it grow for long. the two wives of Jelkabalubaluna pulled out their own hair. Wkng to break Ngam to break Jaur to break kulkana kurlka-rna to guard, to protect _{kana kulkana
to protect people

kana ninaia ngato kulkala nganai, nau tepi ngamananto, wata jura ninaia nandrala nganai
man him I protect will, he alive shall sit, not you him strike dead will
I will protect this man; he shall remain alive, and you are not going to kill him} _{poto kulkana
to store up things

ngakani ngato kulkai, ngakani buru
things mine I am storing up, my exchanges and my purchases
I [am] laying my goods in store, for I have traded them legitimately and paid for them in kind} _{paua kulkana
to guard seed [intended for food]

jura wata paua nunkani palpa kaluananto,
Reuther wrote kuluananto. However, this term is officially listed in the Dictionary as kaluwana (No. 601).
ngato ninaia kulkai nunkani
you not seed his some shall pour out, I him am guarding his
you shall not take out any of his seed; I [am] guarding it because it is his} _{marda kulkana
to hold a millstone in safe keeping

marda naupara ngakani, ngato ninapara kulkai, muntali paua dakala
millstone this mine, I this one am keeping, myself seed to pound
I [am] holding this millstone in safe keeping, in order to be able to grind my own seed} _{turu kulkana
to look after the coals of a fire
not to let a fire die down.

turu parparali kulkanau! talara pirna wokaranani, talarali palimaiati
fire strongly look after, rain big when coming, the rain [will] extinguish otherwise
attend the fire closely, so that it is not extinguished during a heavy downpour} _{punga kulkana
to keep a guarding [eye] on a wurley

punga ngakani nanaia kulkamai ngani wapanani, tanali nanaia dukaraiati
wurley mine her look after when I go, they her [will] pull down otherwise
when I go away, keep a guarding eye on my wurley, so that they don't pull it down} _{nganti mani kulkana
to save up or keep back meat rich in fat

nganti mani pirnali ngaiani kulkananto, windri ngaiani julku tajinanto
meat fat very we want to save up, only we the fore-quarter want to eat
the fat-rich meat (i.e. the animal's hind-quarters) we must keep in reserve (for the old folk); we eat [only] the fore-quarters} _{buka-maru kulkana
to reserve a food-patch

Reuther: "Brotfeld"

a patch of jaua or judlantji etc.
ngato buka-maru ngakani kulkai, ngato bakana widlakupa ngamalkai
I food-patch
Reuther: "Essenflaeche".
mine am keeping in reserve, I also wife [and] child have
I am keeping a piece of country in reserve, covered with edible plants, for I [also] have a wife and children [to keep]
Since [these plants] grow in places only here and there among the sandhills, where rainwater runs together, it is a simple matter to reserve [such] a spot. One [simply] placed a stake (milki wondrani) in the centre of the area, so that everybody knew he was not allowed to pluck or dig up anything here.} _{ngapa kulkana
to guard a waterhole

ngapa nauja kulno, wata jura nunkangu burkananto murkuriati ja paliati
water he one, not you to him shall wade [become muddy otherwise] and dry out otherwise
this is the only waterhole we still [have], therefore you are not to wade around in it and stir it up, lest it dry out

during her days of menstruation
Reuther: "in den Tagen ihrer Unreinigkeit".
a woman is not allowed to fetch water. Water is brought to her also after the birth of a child, The bira
month are prescribed, [indicating] for what length of time she may not fetch water, not until the child begins to laugh. Anyone who has taken part in a killing or in a blood revenge pinga is regarded for months as an unclean person. He is not allowed to take part in any ceremony, nor to fetch water for several months. For these people a dish of water is always kept in readiness. Only after they have been rubbed in by others with ochre and fat, are they allowed to do everything and participate in everything. It is said:
nari-kumari tanali tapana warai, tana nari-kumarali jerto
the blood of the dead they have drunken, they are satisfied with the blood of the dead
they have shed human blood, therefore they should not need anything more} _{ngapapiri kulkana
to guarantee an area of water

Reuther: "Wasserplatz".

at the lake, in order to lay a net in the water.
nulia ngapapiri nunkani kulkana warai jama nunkani worala
he area of water his has guaranteed net his to throw
he has guaranteed an area of water for himself, in order to lay his net in it} _{kapi[piri] kulkana
to establish an egg[-collecting] zone

jurani kapipiri naupara jerra ditji dunka ja ngaianini nauwajerra ditji wiri
your egg zone this that way sun rising and ours he this way sun setting
your zone for collecting eggs is eastward towards the sunrise, and ours is this way in the west, towards the sunset} _{kupa kulkana
to have supervision of a child

kupa juranina kulkanau nunkangupini ngapa mikarini palipaliati tana
children yours look after towards this waterhole towards deep otherwise [will] drown they
ensure strict supervision of your children at this deep waterhole, lest they get drowned} _{woma ngandri kulkana
to hold back [in reserve] the mother snake

woma ngandri pirnarali kulkai terini
other snake for old people withhold from young folk
the old folk eat the female snake themselves and give none of it to the young folk (because they are usually in better condition)} _{dako kulkana
to guard the sandhills

naupara dako juranina ja ngaianini dako nauja ngantia ja bukaia
this sandhill yours and our sandhill he for animals and for food (that way)
this sandhill is yours, and that one ours for hunting and the gathering of food} _{mangawaru kulkana
to protect a widow
a widow is cared for by her dead husband's elder brother, until she marries again. Only when the period of mourning has passed is she rubbed with fat and set free again.
nejieli waria mangawaru kulkai, nani jauara ngamananto woljaia
elder brother of the deceased the widow protects, she unhindered shall sit before long (soon)
the elder brother looks after the widow of a deceased man, so that she may be at no disadvantage for the future} _{mankara kulkana
to guard an [unmarried] girl

mankara nulu kulkana warai nejieli, wolja nau pantja mandurila
girl he guards [elder] brother, soon he knees to put together
the elder brother is not giving his sister away just yet, but soon he will be giving her in marriage

Two elder brothers, each of whom has a sister to exchange in marriage and who has singled out that of the other, wish to announce in public what they have already arranged confidentially. On the occasion of a ceremonial feast one of the two steps forward and says:
warle ngali jinkimalila nganai?
who we two exchange will?
who will exchange his sister with me?
First one, then another jokingly says: 'I, I,' etc. At length the right brother (as aforementioned) steps forward and says: 'we two'. The whole gathering is hushed in solemn silence. Both [men] seat themselves opposite each other.

One of them makes two strokes on the ground with his finger [thus:] ======= and then crosses them diagonally in the middle [thus:] ====/====The two strokes on either side of the centre-stroke represent the intended couple: in every instance [this means] one's own brother and the sister of the other [man], or one's own sister and a brother of the other elder brother. The names are now called out. If nobody has any objection to offer, one of the two [men] taps the two lines with a stick and says: 'these two marriages are approved and valid'. And that is decisive for all who are present. If one of the girls objects to accepting this or that man for a husband, she is forced by her brother [to submit], because in that case the disgrace attaches to him. She is beaten, her head is shoved into water, she is even placed on an anthill, until she gives in. Generally, they [i.e. the unmarried girls] submit to their fate.} _{noa kulkana
to help one's wife

nulia noa nunkani kulkana warai, pudlamandrujeli nandrana woranani
he wife his helped, the two of them hit while throwing
he came to his wife's assistance, while the two [women] were exchanging blows} _{nari kulkana
not to allow death to be avenged [or requited]

Reuther: "ausgleichen lassen".

kapara pilki ngani, wata jura nari ngokananto, ngato karari nari ngakani kulkai, tjautjau pirna pantjiati
leader other I, not you deceased (mine) should interfere with, I now deceased mine am not avenging, wrong very [will] become otherwise
I have a different reason (kapara); you shall have nothing to do with my dead [relative], and I will not allow him to be avenged, otherwise there will be an uproar} two men have died in different places simultaneously, one in each place. [The people of] both places accuse each other of exercising sorcery, which has caused the deaths. What is to be done now? The [one-time] sequel was that a man had to be killed on either side. [In that case, however], mutual enmity would never come to an end, so an effort is made to come to terms, for in principle the matter has already been requited. The inhabitants of both places come together at a prearranged spot, around a fire. Some distinguished man takes in his hand two small sticks (representing the two victims of the sorcery), and, holding them aloft, says: 'Shall the two dead (bewitched) men be requited Reuther: "ausgeglichen". [and] reconciled with each other?' If the answer 'yes' follows, then everybody from both [sides] shares the opinion that the other [party] has exercised sorcery on the person concerned. In that case the two small sticks are wrapped with hairstring and buried in public. Following this, a ceremonial meal takes place, and no act of killing may take place. In the contrary case, a relative of one of the two dead men steps forward, takes one of the small sticks from the [speaker's] hand, and repeats the above sentence, saying no, the reason for the death of the bewitched [man] does not rest with you; the dream of the dead man or the inquest into his death has directed me to some other place'. By now the opposite party also has other ideas about its victim of the sorcery. The people of both places have come to terms (or to a mutual understanding), and harbour no more mutual suspicions. Naturally, the [death] of the bewitched [man] is still avenged by a killing in some other place. kulkaterina to protect oneself, to take care of oneself, to tear oneself free _{ngaiani pungani kulkaterina warai talarani ja pildripildrini ja marda buruni ja watarani
we in wurley protect ourselves from rain and from thunder and from hail and from wind
in our wurleys we protect ourselves against rain, thunder, hail and wind} _{jura wapanau, ngani ngamala nganai!
you go, I stay will
you go; I will stay

Response:
minandru nauja milingeru kalkateriji?
why he always spares himself?
why does he always take such care of himself?} _{wata nulu ngantjana warai tikala,
Reuther: "dikala".
nau kulkaterina warai ngakangu
he not liked to turn back, he tore himself free towards me
he did not at all want to go back; at length he tore himself free from me} _{palku kulkaterina
to shield one's body

pirramara nanapara jerra jinkiau! ngani palku kulkaterinanto kirrani
shield this one hither give! I body want to protect from boomerangs
hand me that shield, so that I can protect [or shield] my body from [flying] boomerangs} _{ditjini kulkaterina
to shield oneself from the sun} _{pitarani kulkaterina
to safeguard oneself against drought

ngaiani wapananto ngapakudna kulnuja, ninkida ngaianina pitarali jupai, palku kulkaterina
we want to go waterhole to another, here us drought afflicts, body to protect oneself
let us go to another waterhole so that we have some food to eat, for drought is afflicting us here} _{pingani kulkaterina
to escape blood-revenge

nauja pingani kulkaterina warai tidnali
he from blood-revenge protected himself on foot
he escaped blood-revenge by his fleetness of foot} _{noani kulkaterina
to be wary of a certain man
e.g. not to have anything to do with another man.} _{jindrili kulkaterina
to save oneself by crying

mankarata nanika jildrielila kulkaterina warai, wata nandru ngantjai tikala

Reuther: "dikala".

girl she by crying saved herself, not she wants to go back
they wanted to bring the girl back, but she did not want [to come]; therefore she cried and so saved herself} kulkanaterina to protect for oneself kulkalalu [act of] protecting kulkanietja protector, guardian in respect to property kulkanipirna protector, guardian in respect to people. kulkanakulkana to protect one thing and another the muramura gathered up the emu feathers and stored them away. Wkng to protect Kuj to protect Ngam to protect Wkb to protect Jaur to protect Jandr to protect Jela to protect karlibana to refuse an offer; to decline; not to accept; not to listen to; not to obey _{poto karlibana
not to accept gifts

ngakani jundru minani karlibai?
things mine you what for
Reuther: (literally) "was zu?" instead of wozu 'why?'.
decline?
why don't you accept [these] things from me?} _{buka karlibana
to decline food

buka noaia jinkanaia wata karlibamai! bakujeli tajiamai!
food wife yours not refuse! for nothing eat!
don't despise the food your wife has brought you! just eat it!} _{jaura karlibana
not to accept words
of invitation

jaura tanani ngaiani karlibai, tanali windri tjikatjikaia karkai
words their we decline, they only for killing invite
we are not accepting their invitation, for they merely want to mislead us into doing wrong} _{mita karlibana
to hold a country in disdain

nulia ngaianini mita karlibai, ngaianani mita nulia madlentji patai
he our country spurns, our country he bad calls
he has a poor opinion of our country; yes, he even calls it bad} _{neji karlibana
to hold an elder brother in contempt

neji jinkani tiri baku, wata kana nandrani
elder brother yours ill-tempered useless, not men to kill
your elder brother is not a real man, for as yet he has not killed a [single] man

remarks like this are taken very amiss, and not seldom lead to fighting.} _{billi karlibana
to dislike a dilly bag

billi jinkani ngato karlibai, malka madlentji nania, muntali ngamalkamai!
dilly bag yours, I do not like, markings bad they, keep for yourself!
keep your dilly bag to yourself; I don't wish to exchange it (her), for you have not woven any markings into it} _{punga karlibana
to regard a wurley as unpleasant

punga ngana nulu karlibana warai, ngato nana dukarala nganai, tankubana ngumu wotila
wurley me he couldn't tolerate, I her tear down will, tomorrow nice to build
he found my wurley much to his disliking, so tomorrow I shall take it down and build a better one} _{paltu karlibana
not to like a [certain] track, or: not to like to go a [certain] way,
nulia paltu ngaianini karlibai, nulia ngantjai paltu talku
he track ours doesn't like, he likes track straight
he does not like our track (because it is crooked); he wants to take a direct course} _{marda karlibana
to dislike a millstone

wata marda ngakani karlibau! bakujeli dakamai marda panini
not millstone mine despise! for nothing grind millstone without
don't despise my millstone now, for we have no other

Many stones are effective, many others are not.} _{mura karlibana
not to like a (particular) ceremony

Reuther: "Goettergesang"

mura ngaianini tuldruni-mara, mura juranina windri wuntu wanaetja
sacred ceremony
Reuther: "Goetterverehrung".
ours dancing-with, sacred ceremony yours only movements
our sacred ceremony consists more of dancing (brisk movements), yours of only simple movements'. In the former instance more real dancing, in the latter only physical movements, i.e. more shuffling of the feet or movements of the upper part of the body} _{mangawaru karlibana
not to like widows

mangawaru juranina ngaiani karlibai, jura nana ngamalkani nejieli
widow yours we don't like, you her guard through the elder brother
we don't like your widow, for among you she stands under the guardianship of the elder brother} _{pantu karlibana
to hold a lake in humble regard

pantu juranina wakawaka, ngaianini panto pirna
lake yours small, our lake big
your lake is small, but ours is a big one} _{jama karlibana
to attach little value to a net

jutapata jinkani jama, burakani jeri terkai ngapanita, ngato jidna jama karlibai
worthless your net, in dryness like is standing in water, I you net think little of
your net is of little value, for you don't catch anything with it: it stands in water just as if on dry [land]; I think little of it} _{widla karlibana
not to accept women
(as envoys).
tanali widla ngaianani karlibana warai, nakaldra tirimalina tanali ngantjai
they women ours have not accepted, again to fight they want
they have not accepted the mediation of our women, an indication that they want to resume the fight

Note: If it is desired to establish peace with a neighbouring tribe or with [the people of] another area, several women are sent as envoys of peace. With these women it is permissible to fornicate. If peace is not desired [by the opposition], the women are simply sent back without anything having been done to them. This is an indication that no peace is desired. As a rule, young and talkative women are sent. No [harm] is allowed to befall a woman.} karlikarlibana to reject meaning as above. karlikarlinaterina not to like something for oneself middle voice. karlibaterilalu act of not liking or not accepting karlikarlibanietja someone who always finds fault karlikarlina blindly to accompany; unwillingly to go along with _{kanani karlibana
blindly to accompany people} _{nejini karlibana
blindly to follow one's elder brother} _{kindala kamanelini karlibana
for a dog blindly to follow friends} _{kamanelini karlibana
hesitatingly (irresolutely) to follow a friend} Kurlumokuna hesitatingly followed his uncle. kudnampira edible berry feminine gender. Reuther has entry No. 896a kudnampirra edible berry and entry No. 936 type of grass. Are all three entries variants of one form? Hercus (2014: 217) gives Wangkungurru kudnampira 'ruby saltbush' and this may be cognate with the Diyari term. in a note under subentry No. 3148-15 Reuther says that tapana is used to refer to eating this fruit, and hence it must be soft and able to be slurped. Plants No. 2597-28 kudnampiraetja one who is fond of eating the kudnampira berry kurana to set down; to place; to deposit _{poto kurana
to lay things down

ngato poto jinkani ja ngakani ninkida kurala nganai parananto
I things your and mine here lay down [will], are to stay
I am laying your and my things down here, where we shall now leave them} _{ngura kurana
to set up camp

ninkida ngaiana ngura kurai turuntani nunkanguta mita ngumuni
here we camp are setting up against heat to this land in good
for shelter from the heat we are setting up our camp here at this lovely spot} _{kupa kurana
to bear a child
Menfolk say: kupa dankana.
kupa nandruja matja kurana warai kanku
child she already has borne, a son
she has just given birth to a son} _{katu kurana
to erect a windbreak

katu kuramai kilpani, ninkida ngaiana turarala!
windbreak erect against the cold, here we to sleep!
we plan to sleep here, therefore erect a windbreak so that we don't freeze} _{talara palku kurana
to produce rain clouds, to bring forth rain clouds

talara ngandrieli palkuta kurajila, wolja talara godala nganai
rain mother body to produce, soon rain fall will
light (thin) rain-free clouds precede the heavy clouds; soon it will be raining (The earlier mass of clouds draws the heavy rain clouds in its wake)} _{kapi kurana
to lay eggs

pajali karari kapita kuraila, wolja ngaiana tajila nganai kuriningara
birds now eggs are laying, soon we eat will unincubated

Reuther: "unangebruetet".

the birds are now starting to lay eggs, so we shall soon be able to eat unincubated eggs. (Later on they will have started to hatch)} _{wolka kurana
to bear young ones
of mammals.
kindalali ngakanali matja wolka kurana warai, malka ja maru
dog my already young ones has given birth to, spotted and black ones
my dog has given birth to spotted and black pups} _{turu kurana
to lay on firewood, to add firewood

turu nanaparajerra kurana parau,
Reuther wrote "pararau", but the meaning of this word is quite unrelated to the subject on hand.
punga bakana kangurinanto
firewood this there to put down lay, wurley also shall become perspiry
lay that piece of firewood on, so that it warms up inside the wurley} _{pita kurana
to heap on logs of wood

ngato pita kurananto ngakani narini ngara ngururila
I logs want to lay my on the deceased heart to fortify
I want to put logs (wadimoku) on the grave of my loved (deceased) one, in order to console myself} _{malka kurana
to carve symbols

According to information in Vol.VIII, No. 31, kurana can also mean to paint [ceremonial symbols], or to daub, to smear, to decorate (with ochre).

kirrani ngato malka kurananto mardu ngundrala
on boomerang I symbols want to carve, totem
Reuther: "Geschlecht".
to think of
I want to carve symbols on my boomerang to remind myself of my totem} _{nari kurana
to lay down a corpse
inside the grave.

narita ngali kurana warai kutuni, kalala worku todianau mitali
deceased we two laid down inside the grave, in turn all around cover up with earth
we two have laid the deceased into the grave; in turn, you now cover him up with earth} _{malkiri kurana
to arrange a ceremonial meal

ngaperali ngaianinali malkiri kurana wonti, kanali najinanto kanku ngurawikana
fathers our festive meal arranged, the people should see boys to grow big
our fathers always arranged a ceremonial meal, so that the people should see how big a boy had grown} _{jaura kurana
to make a definite statement;
Reuther: "Worte bestimmen".
to stipulate; to leave word

ninkidalali jaura talku kurana ngarianau tananaua ngaiana worani patala
the local (people) words firmly to establish stipulate they yonder we throw away to grasp
the local people ought to determine unanimously that we wish to have nothing to do with them} _{miri kurana
to hand up high

ngato billi miri kurana warai, kupali nina maniati
I dilly bag high have hung, children him [will] take otherwise
I have hung my dilly bag well out of reach, so that children cannot take it} _{wariri kurana
to place down below

kalti nanapara wariri kurau, kanali nana maniati kurikantjieli jidna
spear this down below place, people her otherwise [will] take thieves you
place this spear down below, otherwise somebody will take it, for there are thieves around here} _{witi kurana
to place aside, to place nearby, to place aside

poto naka ngato kurana warai mita witini, kana palto panini
things there I have placed ground near-by in, people track without
I have hidden the things near-by, in the ground over there, [well] away from any track} _{terti kurana
to deposit in the middle

poto ngato paltuni terti kurana warai, naka jura najila nganai
things I on the track have laid down, there you see will
I have laid the things down in the middle of the track, so that you should see them} _{mara kurana
to apply a hand; to handle; to set to work; to begin

tanali karari mara kurana warai pati patala
they now (today) set to work caterpillars to handle
they started collecting caterpillars today

it was permissible to commence collecting caterpillars and seeds etc, on a certain day.} _{tidna kurana
to start to walk

nauja muntjala tidna kurajila wapalala
he convalescent (sick man) foot-placer walker

Reuther's verbal translation of this sentence sounds odd, viz: "er Genesende (Krankaner) Fuss Hinsetzer Geher".

the man who had been sick put down his foot and became a walker, or: the man who had been sick has started to walk} _{muntja kurana
to infect with disease

tanali ngaianangu muntja kurana paraia, karari ngaiana ngamalkai
they to us disease infected with, now we have
they have infected us with the disease [from] which we are now suffering} _{marda kurana
to hide a millstone

marda ninapara ngakani ngato kurananto paua kalkala
millstone this mine I want to hide seed to wait for
I want to hide my millstone until we again have seed [to grind]} _{palto kurana
to go a new way; to blaze a new trail

paltuta ngaiani marrala kurala wiri, ninaka palkau paltu marra, morla talku naupara
track we new blazed, him go way new, more straight this [one]
yesterday we blazed a new trail; take this one, because it is straighter} _{manu kurana
to entertain a [certain] idea; to undertake

ngato manu kurana warai wapala, ja ngani wata kantji wapana warai
I intention had to go, and I not actually went
I had the intention of going, but I didn't [go]} _{talini kurana
to lay upon the tongue
to place into the mouth

buka ngato wata ngantjai, nganti ngana jinkiamai, ngato talini kurananto
bread not like, meat me give, I onto the tongue want to lay [it]
I don't want to eat any bread [just] now, but give me meat to put into my mouth} _{dalpani kurana
to place behind one's ear
chewing-tobacco.

pitjiri wata dalpani kurana tarau, ngana bakana jera jinkiau tajinanto
chewing-tobacco not behind the ear place upwards, me also this way give want to eat
don't place the chewing-tobacco behind the ear, but hand it over this way, so that I can also have a chew at it} _{jama kurana
to lay a net, to wet a net

jama wutju ngapani kuramai, nania danturinanto, wolja ngaldra worala
net long in water lay, she is to get wet, soon we both to cast
lay the long net in the water, so that it gets wet and we can soon set it up} _{mangatandrani kurana tarana
to lift on top of the head, to place on top of the head

billi mati ngakangu wolja mangatandrani kurana tarau, ngato muntali bulu miri ngankai
dilly bag heavy to me soon on the head to place lift, I myself in vain am lifting up
place the heavy dilly bag on top of my head; I cannot lift it high [enough]} _{kuldruni kurana
to lift to one's back, to take on one's back, to place onto one's back} _{kurana tatana
to leave lie
e.g. to leave footprints alone, not to follow them any further.} _{kurana ngarina
to take down; to take off; to let down

billi kurana ngariau mangatandrandru manjujeli, kapi wokaribaiati
dilly bag to lay down take off from the head carefully, eggs otherwise [will] break
take the dilly bag down carefully from [my] head, lest the eggs break} _{kurana karitjina
to convey, to give secretly; to carry around near-by
adverb use.

poto ninapara kurana karitjiau kurukuru parananto, kanali najiati
things these to lay [down] carry around in secret ought to lay down, people otherwise [will] see
carry the things around near-by in secret; they must lie in secret, so that nobody sees them} _{kurana tikana
to leave behind

minandru jundru kupa jinkani kurana tikana warai, kupa jindraiati ngaperani
why you child yours left behind, child otherwise [will] cry for father?
why did you leave your child behind, which is naturally crying for its father?} _{wapana kurana
to go away without returning

matja nauja jerra wapana kuraia, karari nau pantula
previously he in that direction went away, now he a lake-dweller

Reuther: "Seeaner".

he went away a long time ago, and has [now] settled down permanently at the lake (Lake Hope)} _{tikana kurana
to return home

ngaiani tikana kurajila kana bakana najila, muntjaetja jidna
we are returning people also to see, always sick you = we [are] returning to visit the people that are always sick} _{nguna kurana
to throw an arm around
to form a circle (to enclose [birds or] animals).

pajani ngaiana nguna kurai dijala
around birds we arm are forming in order to kill by throwing
we will encircle the birds and then aim [our boomerangs at them]} _{poto billini kurana
to place articles in a dilly bag
Reuther: "Umhaengetasche". It appears that this dilly bag was suspended from the shoulder.} _{dia kurana
to determine boundaries} _{piti kurana
to make a start} kuraterina kurra-tharri-rna to blaze a new trail for oneself kuraterilalu kurra-tharri-lha-rlu act of hiding [something] for oneself kuranaterina kurra-rna tharri-rna to hide (something) for oneself kuraterinietja kurra-tharri-rna-yitya one who hides something for himself kurarana kuraRa-rna to pour into, to fill with _{ngapa kurarana
to fill with water

ngapajungani ngapa jerra kurarau, ngaldra wapala ngantini
into water-bag water there fill, we two to go after meat
fill the water-bag there with water, so that we can both go hunting for game} _{nganti kurarana
to put an animal or meat into

nganti kurarau billintali, ngani billi pani judna
meat put in you-with-the-dilly bag, I billi without you
you have room in your dilly bag; put the meat in [that], for I have no dilly bag

the word jidna
you at the end of the sentence implies: 'you lend a helping hand'.} _{paua kurarana
to pour seed into

kuraranau kutuni woljaia
seed pour into the hole for soon

i.e. for the near future'.

gather seed into the pit, so that we have something to eat later on} _{buka kurarana
to put food into

buka kurarau billi-milkini, ngaldra waltala, mauarli tajila
food (edible plants) put into dilly bag, we two in order to carry, hungry to eat
put some vegetables into the dilly bag for us to carry home, so that we have something to eat when we are hungry} _{poto wordu kurarana
to put little knick knacks inside

poto worduwordu kurarau billi-kirrani katibana kurala
things small put into boomerang-bag to hang up to hold in reserve
place the knick knacks into the boomerang-bag, to hang them up on a tree for preservation} _{nari kurarana
to place a corpse into, to wrap a corpse into

ninaia nari billini kuraranau, ngaiana ninaia taralkala
him deceased into net put into, we him in order to carry out
wrap the corpse into a net, so that we can carry it out

a corpse is placed into a type of net which has been lined with bushes, and is thus carried onto the mound for burial.} _{kujamara kurarana
to stuff kujamara inside

kujamara kurarau ngapa jungani, ninaia maru ngankala kujamara
shove inside into water-bag, him wide to make
stuff the skin for a water-bag with kujamara
grass so that it is stretched during the drying [process]} _{pitjiri kurarana paja-mokuni
to stuff chewing-tobacco into a hollow bird-bone

ngato pitjiri pajamokuni kurarala nganai witanaia
I chewing-tobacco into bird-bone stuff will up to the last
I will save up some chewing-tobacco in a hollow bone, until the other is finished} _{manujeli kurarana
to have a strange foreboding [or notion]

ngato manujeli kana kurarai, tanaia mudla maltimalti baku wokarai, windri milkieli patala
I with [my] nature people put inside (i.e. surmise), they face friendly in vain come, only with eyes to grasp
I have the strange feeling that fraudulent people are coming who are looking around as spies} _{mitali kana kurarana
for the earth to swallow up [people]

warula kana marapu ninkida, ja karari tananaia mitali kurarana warai
in days of yore people many here, and today them earth has swallowed up
in times past lots of people lived here; by now, however, the earth has swallowed them all} _{pantujeli ngapa kurarana
for a lake to swallow water

nandruja panto pirnali ngapa pratjana kurarai, wata ngapa palkingananto
she lake big water all swallows, not water may go past
the lake takes in every [bit of] water, so that none flows past} _{workara kurarana
to place a small wooden dish into

workara kurarau billini minka bakula, ngaldra wapala
small dish put in into net-bag hole in order to dig out, we two in order to go
when we both leave, put the small dish into the net-bag [with which] to dig up animals out of their burrows} _{kurarana kurana
to put into
for safe keeping.

poto ngaiana billini kurarai
Apparently in error, Reuther wrote kurarana but, according to his translation of the Diari text, the present tense is required.
kurala, pitani katibana kurala talku parananto
things we into a dilly bag put into to lay down, on a tree to hang up in order to put down straight shall lie
[we] place the things into a dilly bag for safe keeping, [and] hang them up on a tree so that they remain intact
Scherer's note is an error here. The Reuther text shouls read kurarana kurala which means 'to put down', and consists of the participial form kuraRa-rna 'to put', and kurra-lha the copound verb formative kurra-rna 'action away'.} _{kurarana tikana
to put into
with the object of taking home.

paua palpa ngaiana kurarana tikala wapaia mauarli tapala
seed some we put into in order to return hungry to drink
let us pour some seed into (a bowl) to take home with us, so that we can eat when we get hungry} _{kurarana wirina
to put in more; to fill to overflowing

markalali kurarana wiriji manamiri ngankala
the travellers
Reuther: "Aussenherumgeher". By aussen he means 'out bush'
are pouring into to overflowing, quite full to make
the folk who have been travelling about are filling everything to overflowing} kurakurarana kura-kuraRa-rna to put in all manner of things nulia poto worduwordu nunkani kurakurararajila wapalala he things various his put in for going away Reuther: "Weggeher" 'leaver'. he has packed all manner of things together, because he is going away kuraringana kuraRa-inga-rna to leave behind in passing; to offload ngato poto worduwordu poto palpani kuraringala nganai, morla ngaua wapala I things small things towards various offload will while passing by, more lightly in order to travel when passing by I will offload some additional things, so that it will be easier for me to travel kurarintina kuraRa-nthi-rna to carry [while coming on] behind widlali poto ngakani kurarintiji, ngani ngantini wirarinani wife things mine carries behind, I after animals while walking around my wife comes on behind carrying my things, while I go hunting kurarijirbantina kuraRa-iyirpa-nthi-rna to bring on behind when the other person is already out of sight. poto jinkani ngato kurarijirbantiji, kupali tjautjau ngankaiati things your I carry behind, children higgledy-piggledy otherwise [will] make I will bring your things on behind when you are gone, so that the children don't spoil them kurarijiribamalina kuraRa-iyirpa-mali-rna to pick up (something) for one another neji marali poto kurarijiribamaliji brothers among themselves things pick up for one another when brothers are together they pick up things for one another kuraranaterina kuraRa-rna tharri-rna to pick up (something) for oneself kuraralalu kuraRa-lha-rlu act of pouring into or of saving up kuraranietja kuraRa-rna-yitya one who sets everything aside the muramura Darana put the caterpillars into his dilly bag and went home. kurakurana to improvise; to find out; to erect _{wima kurakurana
to improvise a song

warle nanaia wima kurakurana warai, nania wima ngumu?
who her song improvised, she song beautiful
who improvised this new song that is so delightful?} _{ngura kurakurana
to erect a camp

ngura ngaiani kurakurana warai mita tepini
camp we erected land on healthy
we have set up our camp in a healthy spot} kurakuranaterina kurra-kurra-rna tharri-rna to set up camp for oneself kurakuralalu act of improvising, act of finding out, act of erecting kurakuraranietja kura-kuraRa-rna-yitya composer of songs Kakalbuna was such a person, who had the ability to put into song all his latest deeds. kumari kumarri blood; juice masculine gender. _{kana kumari
human blood
this is used at sacred ceremonies.
Reuther: "Goetterfeierlichkeiten".
(1) The upper arm is [first] tied with a piece of string; then a vein is opened up with a stone-knife and the blood caught in a [wooden] dish. With it stripes are painted on the body and white feathers stuck onto it, so that they look attractive. (2) Also the wiljaru are bespeckled [or bespotted] with blood. (3) The tjutju at Kudnangauana is sprinkled with blood. (4) The young men drink of the blood that is washed off the spears [after a fight]. (5) Stones which are reverenced like the supernatural beings
Reuther: "gleich Goettern".
are always smeared (rubbed) with blood and fat. [In fact], blood and fat are of primary importance in all the sacred rites.

Reuther: "Goetterkultus".} _{mudla kumari
blood [issuing] from the nose} _{mana kumari
blood from the mouth} _{ngapa kumari
mere rainwater
without fish. Floodwater is not ngapa kumari, because it carries fish with it.} _{ditji kumari
blood-red sun
What is meant is the bright red [visible] in the morning and evening, during sunrise and sunset.

For us this is an indication of a very hot [day], but for the pagan it is a sign that the muramura of hot weather (Darana) has been offended. The likelihood is that someone has cast a magic spell over the two stones which represent the petrified hearts of Darana 's sons, by rubbing off the fat, so that, by way of punishment, intense hot and dry weather now set in, They are soon smeared again with blood and fat, so the trouble will cease.
[This word] is derived from the legend of Kakurubillawuluna, who sent his dogs out to chase emus; but they chased them for so long, that blood streamed from their noses and they died.

Diari
kumari
blood

Wkng
kumari
blood

Kuj
kadrintji
blood

Jaur
junkuru
blood

Jela
murla
blood} kua stem feminine gender. _{kanta kua
grass stem} _{kua wordu
short stem} _{kua wirdi
long stem
of grass, shrubs, or plants of every type.} kuarina to become a stem kuarinaterina middle voice. to turn itself into a stem as when a stem shoots out from a clump of grass. kuldru kuldru back; hindpart masculine gender. _{kana kuldru
person's back} _{nganti kuldru
animal's back} _{kuldru turuturu
crooked back} _{kuldru pilbi
broad back} Wadlangurunu [a woman] placed herself in a crooked (turuturu) attitude when she pressed the seed into her dilly bag. Wkng back Ngam back Kuj back Jela back kudna kuna kudna manure; excreta; refuse masculine gender. kudna tjuruna to have diarrhoea kudnangandri kudna ngandri kuna ngandri stomach feminine gender. kudnaworla kudna warla kuna warla intestines; [entrails] masculine gender. kudnajuri rumbling of the stomach masculine gender. kudnajirintji empty stomach masculine gender. kudnakalu deepest spot in a water-hole or lake Reuther: "der Wasserkessel", etc. feminine gender. kudnapiti kudna piti kuna piti anus; rump, posterior; topknot ruffle on top of the head around which the hair is twisted. masculine gender. ngapakudna ngapa kudna very big and heavy rain masculine gender. turukudna thurru kudna pillar of cloud; column of smoke watarakudna wathaRa kudna very thick dust storm feminine gender. kudnaputuru kudna puthurru kuna puthurru huge dust-cloud masculine gender. talpakudna tharlpa kudna ear discharge masculine gender. milkikudna milki kudna eye discharge masculine gender. kudnakudirka type of grass Under No. 2756-72 in the Diari Dictionary, kudnakudirka is listed among the pita nguja tree species, bush species. From this it would therefore seem to be a type of bush or shrub. Plants masculine gender. used for medicinal [purposes]. Kudnari kunarri kudnarri Cooper Creek the name given to the Cooper's Creek, extending from Mardawilpa to Kanatalka. From the latter [place] to Lake Eyre it is then known as Ngaraua bitter kudnampirra kudnampirra kunampirra type of grass [unspecified]. at entry No. 432 Reuther has kudnampira type of plant and at entry No. 936 he has kudnampirra edible berry. Are these all variants of a single form? Plants kudnangarda type of grass [unspecified] feminine gender. kudnamato type of duck feminine gender. kudnakudna kudnakudna kunakuna extensive grass-flat masculine gender. kututu core Reuther: "Eiterhaus". of an abscess [or festering sore] feminine gender. kudnakulnu kudna kurnu kuna kurnu only-begotten one masculine gender. kutina kuthi-rna to hide oneself _{kirrani kutina
to duck from boomerangs
when they come flying through the air.

kirrani ngaianita kutina warai, pirramara pani
from the boomerangs we ducked, shields without
we ducked from the boomerangs, as we had no shields} _{pingajapa kutina
to hide oneself out of fear from blood-avengers

ngani pingajapa kutinanto, pingali ngana nandraiati
I [from] fear of the blood-avengers must hide myself, blood-avengers me otherwise [will] kill
I must hide from the blood-avengers; otherwise I am afraid they will kill me} _{kutina ngamana
to remain in hiding

ngani kutina ngamana warai, kanali ngana wata najinanto
I to hide myself sat, people me not were to see
'I remained in hiding, so that nobody should see me} _{tidna kutina
to conceal one's footprints
to step from one bush or clump of grass onto another, so that the prints cannot be followed up.

nauja tidna kutina wapana warai, nina pataiati
he footprints to conceal went, him otherwise [will] grab
he kept his footprints concealed, so that he could not be apprehended} _{marka kutina
to hide near-by, somewhere out bush

woderi nauja kana kulnuta, nau markala kutiji?
where he man one, he somewhere out bush
Reuther: "Aussensein"
is hiding?
where is the missing man? has he hidden himself somewhere out in the bush?} _{kudnakutina
to sink into mud

kupa talku najinajibamai, tana ngapani kudnakutiati!
children rightly supervise, they into water otherwise [will] sink!
look after the children properly, so that they don't get bogged in the water} _{pirra kutina
for the moon to disappear

pirrata matja kutina warai, windri ngaiana nina najila nganai kalkaura, nau purinanila
moon already disappeared, only we him see will at evening, he [while] descending
the moon has already disappeared; only at night is it visible, when it is setting} _{tapa kutina
for a wound to heal

matja kutina warai, ngani matja tepila
wound already has healed, I already convalescent
my wound is already healed, and I am [well] on the road to recovery} _{ngapa kutina
for water to dry out

ngapa matja kutina warai, ngaiana ngapa kulnuja wapai
water already dried out, we water[hole] to one are going
the water[hole] is already dried out, therefore we are going to another} _{buka kutina
to consume food (bread)

bukata ngaianani matja kutina, mina morla tajila?
food ours already eaten, what more to eat?
our food is already consumed; what shall we eat now?} _{muntja kutina
for sickness to come to an end} _{talara palku kutina
for clouds to dissolve

talara palkuta matja kutiji, warle ngilbieli manina warai?
rain clouds
Reuther's "Regenleib" 'rain-body' is a literal translation of the Diari.
already disappeared, who sorcerer has taken?
the rain clouds are gradually dispersing; who has cast a magic spell over them?} _{manu kutina
definitely to leave

ngani manu kutina wapala nganai, milingeru daniati
I turn of mind
Reuther: "Gemuet"
to disappear go away will, always [will] go away otherwise
I will definitely leave now, otherwise I will always be saying I am going, but don't} _{maua kutina turarana
to dispel hunger by going to sleep

ngani maua kutina turarananto, buka wata ngundrala
I hunger to dispel want to go to sleep, food not to think of
I want to go to sleep and so dispel [my] hunger by thinking no more of food where only one or two millstones exist in camp, the [people] have to wait for each other at night [i.e. taking it in turn to use them], When there is a ceremony, at which lots of people are congregated, mill-strones have to be carried hither from a long distance. On more protracted journeys only meat and green vegetables are eaten} _{mangini kutina
not to feel disposed for action, to have no inclination for action
e.g. dancing, fighting, hunting.

mangini ngani kutiji, jerra jurangankanau mura
for action I not inclined, there you make ceremony

Reuther: "Mura machen".

I don't feel disposed for action; you conduct the sacred ceremony
Reuther: "Goetterzeremonie"
yonder!} _{palku kutina
to grow thin; to lose condition

pitarali ngaiani palku kutiji, karari jirangala
in the drought we body grew thin, now lean [people]
the dry spell is causing us to lose condition, so that we are now lean folk} _{billi kutina
for a net-bag to be full

billi ngakani matja kutiji parujeli, marali paru pinpani maniau!
net-bag my already [is] full of fish, with the hand fish left-over take!
my net-bag is already full of fish; you take the rest and carry them home in your hand} _{watiwati kutina
for an island to disappear
by being covered with water

watiwati palpa matja kutiji ngapa pirnali
islands several already are disappearing water through big
several islands have already disappeared as a result of the lot of water} _{ditji kutina
for the sun to be hidden

ditji nania talara palkuni matja kutina warai, ngaiana tikananto ngalpuru nganaiati
sun she rain behind clouds already is hidden, we ought to go back dark otherwise [will] become
the sun is already hidden by the rain clouds; we had better go home, for it could [quickly] get dark} _{malka kutina
for markings to become obscure

nganti malka karari kutiji, wolja tana nakaldra malka mara
animal markings (snakes' colours) now are disappearing, soon they again with markings
the snakes' colours have now grown obscure; soon (when the old skins have been shed) they will have beautiful coloured markings again} _{watara kutina
for the wind to cease, die down

watara ngaianangu karari matja kutiji, karari ngaiana dalpurani ngantini wapananto
wind towards us today already is ceasing, now we in the calm after animals ought to go
the wind has ceased blowing, so that we can go hunting today in calm weather,' (for we can see the tracks)} _{turu kutina
for fire to become extinguished

tinkani turuta kutina warai talarali
during the night fire was extinguished by rain
during the night the fire went out as a result of the rain} _{kutina tikana
secretly to return
to the place where one had come from.
kanata pudla kutina tikana warai noa ngundrala?
men both to disappear returned wives to think of?
did both men return secretly, because they were thinking of their wives?

adverb use.} _{kutina kurana
to take it into one's head, to plan to leave secretly

kutina kurana warai nauja kana mandra
secretly determined he man messenger
he took it into his head to leave secretly so as to summon people together} kutibana kuthi-ipa-rna to cover up; to conceal; to hide _{kirra kutibana
to hide a boomerang

woderi jundru kirra kutibana warai, ngato palpa maninanto ngamalkala
where you boomerangs hidden have, I several want to take in order to have
where have you hidden the boomerangs? I quickly want to fetch myself some} _{marda kutibana
to hide a millstone
i.e. to bury a millstone.
ngaperi matja palina, kupali nunkanali marda kutibana paraia, nganaku woderi, ngaiani bulu wontiji
father already dying, child his millstone buried, I ignorant where, we in vain are searching
when his father died, his son (child) buried his millstone, [but] I
Reuther inadvertently wrote "we" instead of 'I'.
don't know where, so we are vainly endeavouring to find it

a son (child of the deceased) does this, in order not to be reminded of his father at the sight of the millstone.} _{paua kutibana
to hide seed} _{poto kutibana
to keep things secret} _{milki kutibana
to remove from sight

nari nina nurujeli milki kutibana todila, ngura jindraiati

According to the meaning Reuther has given to this sentence, the Diari should read something like: nari nina ngaiana nurujeli milki kutibananto todila. As it stands, there is no subject, and the verb-form is hanging in the air.

deceased him quickly eyes conceal in order to bury, camp otherwise [will] wail
we ought quickly to remove the deceased from sight by burying him, otherwise the whole camp will [send up a wailing] cry} _{jaura kutibana nandrana
to silence someone by killing him

nauja milingeru tiri, morla ngumu, ngaiana maura madlentji kutibana nandrananto
he always angry, more good, we words bad to silence ought to kill
since he is always angry, let us kill him and put an end to his evil talk} _{ngapa kutibana
to cause water to dry up
>to enchant water so that it dries up.
ngilbieli ngapa kutibana warai wona marujeli, wata morla karari
sorcerer water has caused to dry up grave-logs by means of black, not more now there is
the sorcerer has caused the water to dry up by placing a black grave-log in it, so that now there is no more water left} _{paru kutibana
to drive away (or cast a magic spell over) the fish

warle ngilbieli paru kutibana warai paja mokujeli?
who sorcerer fish has driven away bird with a bone?
who has played the role of sorcerer and driven away the fish by means of a bird-bone?} For some reason or another, someone is seeking to cast a magic spell over the fish, He takes several fish scales, places them into a hollow bone, and carries this away to where he can bury it in dry ground, to the accompaniment of a ngilbi song. This aims to provide that no more fish shall be caught in the net. On account of the fish a man does not get angry with such a person, so long as he can just eat fish [once] more. The sorcerer is kindly requested to put things right again. This is done. The sorcerer as well as all the other folk rub themselves with fish-fat and go down to the shore of the lake. Here they splash each other with water and go through all sorts of movements in the water, just as if they were fish. The meaning of this is that the fish in the lake are supposed to swim about briskly and lively again. Thereupon they make movements with the hands, as if they were wanting to draw something in on a rope, that is, to draw in fish, Meanwhile, the totemic fish song Reuther: "Fischgoettergesang" is sung and the magic bone emptied. A procession around the shore of the lake now takes place, during which somebody blows on a bone whistle, To the accompaniment of ceremonial singing everybody goes back home. Next morning there will again be fish in the nets. _{woma kutibana
to scare away edible snakes

kuterina.
No. 837} _{kutibana ngankana
to chase away, to drive away
to cause birds and animals, etc. to retreat.

nulia paru kutibana ngankana warai ngilbieli
he fish to retreat has made by means of sorcery
by means of sorcery he has caused the fish to retreat, that is to say, no more are being caught in the net} _{kutibana
Reuther wrote kuteribana which would mean 'to cause to cast a magic spell over..'. cf. kuterina No. 837.
tajina
to hide [by] eating
i.e. to eat up everything.
ninaia nganti kutibana tajiamai, dunkariati!
him animal (meat) to hide eat, otherwise [will] stink
eat up all the meat, so that it doesn't go bad} _{kutibana wajina
to hide [and] cook
i.e. to cook in secret.
kutibana wajamai nganti ngaianani, kanali najiati
secretly cook animal our, people [will] see otherwise
cook the animal in secret, so that nobody sees it
.
At this point the original MS continues with No.944 right through to 1066 inclusive. The next paragraphs 13-31 of No. 943 are then continued on pp.235-236. But I have transferred them back to here where they belong.} _{buka kutibana
to hide food} _{nganti kutibana
to hide meat} _{piti kutibana
to conceal a wooden weapon} _{jaura kutibana
to keep a message secret} _{tidna kutibana
to cover up footprints} _{ditji kutibana
to obscure the sun} _{pirra kutibana
to obscure the moon} _{ngapa kutibana
to cast a magic spell over water} _{talara kutibana
to cast a magic spell over rain} _{paru kutibana
to cast a magic spell over fish
with a sacred ngilbi song.} _{kalka kutibana
to chase away the night
by means of conversation.} _{kana mudla kutibana
to cover a man's face
to bury a man.} _{kanta kutibana
to eat off grass
of caterpillars.} _{pitjiri kutibana
to chew up all the tobacco} _{mangawaru kutibana
to keep a widow hidden from view
for a specified time after her husband's death.} _{jinka kudna kutibana
to send away for a length of time one who has been circumcised} _{kutibana tajina
to eat until all is finished
adverb use.} _{miljaru kutibana
not to heed the darkness
but to keep on walking through the night.} _{tapa kutibana
to hide a wound} kutingana kuthi-inga-rna to sneak off; to escape; to flee, to abscond; to run away; to disappear, to vanish from sight _{kana kutingana
for a man to escape} _{japa kutingana
to run away out of fear} kutibaterina kuthi-ipa-tharri-rna to hide oneself reflexive. kutibanaterina kuthi-ipa-rna tharri-rna to hide something for oneself kutibalalu kuthi-ipa-lha-rlu act of hiding kutibanietja kuthi-ipa-rna-yitya one who hides or conceals kutinganietja kuthi-inga-rna-yitya runaway, escapee, absconder Ngurapatana, the muramura, hid two girls behind his wind-break. Diari to hide Wkng to hide Kuj to hide Ngam to hide Jaur to hide kurukuru kuRukuRu secret; hidden adjective and adverb. _{kurukuru ngamana
to sit in concealment

minani jura kurukuru ngamana warai daku tokuni? tiri jura? worangu?
what for you secretly sat sandhill on the other side? angry you? towards whom?
why did you sit concealed behind the sandhill? Are you at loggerheads? With whom?} _{kurukuru ngamana
to hide oneself} _{kurukuru wapana
to go in secret

kurukuru wapau! wata jundru mankamanka najila nganai ngura kulno ja kulno
in secret go! not you away from the track see will camp one and one
you go in secret, so that nobody sees you! don't deviate from your course to enter this or that camp!} _{kurukuru tajina
to eat in secret or in hiding

nganti nuluwa tajina warai kurukuru, mawalu jerturila
meat he there has eaten in secret, in order to satisfy [his hunger]

Whoever does this is characterised as a kurikantji
thief. [The act is] an offence against the [spirit of] community. A 'native' man may eat on his own the game he has caught, and is not forced to share it; but in secret he may not and should not do so. Under certain circumstances a man is killed for doing such a thing. Thus Papalina was once strangled on that account at Lake Pirikundi. This man had been secretly gorging mudlakupa fish, which he had caught in his net, He had been doing this unnoticed for some time; but since he usually ate little at night, folks were puzzled. They followed his tracks, and even tried to spy on him. The first betrayers of the secret were crows, which usually congregate where a fire is smouldering and pick up the scraps when camp has been abandoned. On one occasion a grilled fish-head that had been thrown away was found; soon it was frogs, and then the buried coals. It was decided to strangle him for this at the first opportunity.

One day, whilst the women were away in search of food and Papalina was sleeping in his hut round about midday, the intended plan was carried out, The women knew nothing about it, for he [kept on] sleeping in his hut throughout the course of the afternoon and died during the night. The same thing happened to a certain Palkanina at Paratjiri, and again in 1903 to a young man at Mirra-Mitta (Majarumiti ).} _{kurukuru wirina
secretly to enter, without asking or saying anything

worana ninkida kurukuru wirina warai ngakangu mukani?
who here secretly entered towards me in sleep?
who came secretly inside here, while I was asleep?} _{kurukuru tarpina
secretly to turn back and not to accompany any further

kana nau kurukuru tarpina warai paltuni terti, minandru nau wata danina warai?
man he secretly turned back on the track middle, why he not said farewell?
this man turned back half-way; why did he not bid us farewell?} _{kurukuru tapana
to "drink" in secret
to eat seed[-pulp] in secret.

minandru jundru kurukuru tapana warai paltuni terti, ngana wata ngundrani, junga ngampu mudai, ngani bakana tertieli?
why you secretly drank on the way middle, me not thinking of, water-bag nearly is empty, I also thirsty?
why did you secretly drink the water halfway along the track, and not think of me who also am thirsty?} _{kurukuru jatamalina
to have a secret argument

ngali kurukuru jatamalina warai widlandru, nakalu todila
we both secretly argued about wives there to bury
we both had an argument with regard to our wives; I killed him and buried him over there, (so that nobody should notice anything)} _{kurukuru ngankamalina
to take secret counsel together, or to discuss

ngaiani materi jaura kurukuru ngankamaliji, wata widlakupali ngarananto, tanali kaukaubaiati
we youths words secretly are discussing, not women and children should hear, they otherwise [will] tell
we are taking secret counsel as to when we should circumcise the young men; the women and children are not to hear about it, lest they pass it on} _{kurukuru ngulkuterkana
to disclose something secret, to blab something out

naupara materi kurukuru ngulkuterkana warai, ninaua nari nandrananto kalala narindru, ninaia ngulkuetja ngaiani bakana wolja nandrala nganai
this young man secret has divulged, him there want to kill in reprisal because of a dead man, him traitor we also soon kill will
this young fellow has divulged the secret that we want to kill a man for [committing] sorcery on the deceased; we shall soon put the traitor to death also} _{kurukuru jurborina
to arrive unannounced

buru! kanata kurukuru ko jurborina warai ngaianangu pinti pani
goodness gracious! people secretly unbeknown arrived towards us notice without
goodness gracious, the people have arrived in secret, without our knowledge and without our having been notified} _{kurukuru nari todina
secretly to bury a dead man; to bury a dead man without notifying his friends

minandru jura ninaia kamaneli ngaianani kurukuru todina warai ngaianingu, ngaiani bakana mudla najinanto wata?
why you him friend our secretly have buried to us, we also face want to see not?
why did you bury our friend without letting us know? don't you think that we, too, should have liked to see him once again?} _{kurukuru poto dikalkana
secretly to bring things back

minani nulu poto kurukuru tikalkana warai, nulu ngundrai ngaiani mamaiati?
why he things secretly has brought back? he thinks we otherwise [will] take away?
why has he secretly brought the things back? Does he perhaps think that we will take them away from him?} _{kurukuru puntina
to depart in secret

minandru nau kurukuru puntina warai, bakana mudla najinanto wata?
why he secretly went away, also face want to see not?
why did he leave in secret? weren't we to see him?} _{kurukuru dalpa wonkana
secretly to blow down a person's ear
to whisper (something) in secret.
nganaku kana pudla kurukuru dalpa wonkamalina wonti, pudla jerra noa patijiribamalila?
I ignorant men (people) both secretly [ear] to each other whispered, both there wives in order to take?
these two men have always had a secret between them; did they, after they were gone, perhaps want to obtain wives from where they are now staying?} _{kurukuru palta mindrina
to travel a road [more or less] in secret
to pass by without calling in.
tana kana paltu mindrina warai, wata ngaianangu kantjiriji
they people road ran, not to us are showing [themselves]
the people secretly passed by, without letting themselves be seen by us
Without calling on us.} _{manu kurukuru
of a secretive nature
to keep everything for oneself and hold it secret.
nauja kana manu kurukuru, wata nau kantjikantjiriji jatala bukani kara, ngapani kara, noa kara, muntja kara
he man nature secret, not he appears (goes out) to talk about bread or about water or about [his] wife or the sick or
this man keeps everything to himself; he doesn't talk freely about food, or about drink, or about his wife, or about the sick.
[He is reclusive].} _{kurukuru wokarana
to arrive in secret

kutji nauja kurukuru ngaianangu tinkani wokarana warai kana ngara manila
devil he secretly to us in the night came people's hearts in order to fetch
the devil came to us secretly by night, to spirit away (steal) mens' hearts} _{kurukuru ngamalkana
secretly to guard

nulia ngana pungani nunkanani kurukuru ngamalkana warai kulkana, nunkangu ngato minakulno
Reuther translated minakulno literally with "was eins" 'what one'. However, it is idiomatic for 'anything' irgend etwas)
jinkila nganai ngatata kara poto kara
he me in the wurley in his secretly has guarded to hide (against blood-revenge), to him I anything give will sister or things [or]
he hid me secretly in his wurley to protect me [from the blood-avengers]; I will give him something [as a reward], either my sister or gifts in kind} _{kurukuru dampana
secretly to sneak up to

nauja kana kurukuru dampana warai, widla nunkani kanali paralkani
he man secretly sneaked up, wife his man while lying with
he furtively sneaked up, while another man was sleeping with his wife} a certain Kultjijerabana once found a man sleeping (lying) with his [wife]. Reuther inadvertently omitted the word 'wife'. With a stone-knife he cut his whole body to pieces. kurukurubana kurukurupa-rna to silence, to hush up, to instruct derived from kurukuru secret. _{jaurali kurukurubana
verbally to admonish

ngatona teri jaurali kurukuru bala wapaia tepia, talku ngamananto
I young man with words admonished for life, upright should sit
I admonished the young man in [so many] words that he should [behave] discreetly, (so that he stays alive and is not killed)} _{noa kurukurubana
to admonish one's wife

jidni noajai! manju ngamantiau ngani paltu wapanani pitjiraia
you, woman, kindly stay back I way when going for tobacco
you, my wife, watch yourself carefully when I am gone in search of tobacco} _{kupa kurukurubana
to admonish the children

ngandrieli kupa ngumu kurukurubananto, kupa nandramaliati
mothers children well ought to look after (instruct, admonish), children otherwise [will] fight each other
mothers ought to admonish their children properly, so that they don't fight with each other} _{karuwali kurukurubana
to instruct one who has just been circumcised

karuwali jidni nintali nganau! neji ngaramai jatanani jinkangu, wata jidni widlankari wapala nganai
circumcised one you modest be! elder brother listen to when telling to you, not you opposite women go will
be modest, circumcised young man! listen to your elder brother when he tells you something, and don't wander about in the presence of women!} _{kapakapara kurukurubana
to admonish the headman or ringleader
Reuther: "Unterhauptmann oder Fuehrer"
of a travelling column
this is done by the kapara or [tribal] chief.

jundru kupata ngumu najinajibau ngura tulani, tanali kampa maniati
you children (the people) well look after camp in strange, they yaws
Reuther: "Aussatz" literally, 'leprosy'.
otherwise [will] contract
look after the people properly, so that they don't contract yaws in a strange camp} _{pirrapintamarali kurukurubana
to be admonished or taught by the instructors in [tribal] law

pirrapintamarali ngaianina ngumu kurukurubana wonti talku ngamala
law-instructors us well taught properly to sit
the instructors in [tribal] law taught us clearly what our duties are} kurukurubalalu kurukurupa-lha-rlu admonishing; teaching kurukurubanietja kurukurupa-rna-yitya one who constantly admonishes kurukurubanaterina kurukurupa-rna tharri-rna to bear in mind the words of admonition for one's own good kurukurubaterina kurukurupa-tharri-rna to admonish oneself kurukurubijiribalina kurukurupa-iyirpa-mali-rna to admonish one another the form given by Reuther seems to be an error and should be kurukurubijiribamalina. kurieli manina to steal kurieli is derived from kurukuru and should [actually] read: kurujeli, the -jeli or -li denoting the transitive form of the verb manina to take. And so [the whole phrase] literally means: 'to take secretly [to steal]'. _{widla kurieli manina
to steal or elope with a woman

nulu widla ngakani kurieli manina warai, mina ngato ngankananto nunkangu?
he wife mine secretly took, what I should do to him?
he took away (eloped with) my wife; what shall I do to him?} _{kurieli padakana
secretly or thievishly to take along

poto ngakani nulu kurieli padakana warai, ngato nina karari jeri jinkina warai
things mine he secretly has taken along, I him today like gave
he has taken my things along with him, which I had given (or lent) to him merely for today} _{kurieli paru patana
to fish in secret (or) to steal fish

nulia tinkani paru patana warai kurieli, ninaia ngaiani wiljaru patala nganai
he in the night fish caught thievishly, him we wiljaru grab will
thievishly he caught the fish at night; therefore we will impose on him the punishment of a wiljaru} _{paua kurieli manina
to steal seed [for food]} _{pitjiri kurieli manina
to steal chewing-tobacco. Similarly of all goods and possessions} kurijirbana to hide or conceal something for someone else kurijirbanietja one who conceals kurijirbalalu act of concealing the word kurukuru originated from the legend of Darana, who once secretly drank water, that is, while his wives were [out] gathering food, he secretly drank up all the water [which they had] taken along. kutja kutya feather Reuther partially duplicates this entry in No. 772. feminine gender. _{paja kutja
bird's feather
bird-feathers of various colours are used in [ceremonial] decoration.} _{mirka kutja
wings of flying ants} _{pindri kutja
grasshopper wings} _{kaljila kutja
winged insect
grub that has emerged from its larva and eventually grows wings.} _{kunininka kutja
winged insect
grub that has emerged from its larva and eventually grows wings. As in [4].} _{wadlula kutja
winged insect
grub that has emerged from its larva and eventually grows wings. As in [4].} _{burkupati kutja
winged caterpillar} _{muluru kutja
winged caterpillar} _{panga kutja
winged caterpillar
as in [8].} _{kalibilibili kutja
butterfly wings} _{muntju kutja
flies' wings} _{wajiljuru kutja
flies' wings} _{kundi kutja
mosquitoes' wings} _{muntjurunga kutja
blowfly wings} _{parlaparu kutja
flies' wings
as in [11] and [12].} _{kantjawaru kutja
wings of flying ants
different species than in [2] above.} _{tiriminta kutja
wings of a type of blowfly

Reuther: "eine Art Ueschmeissfluegel". The author probably intended to say: Flupgel einer Art Geschmeissfliege. Yet under Dictionary No. 3313, tiriminta is described as 'a type of caterpillar'.} _{paru kutja
fish fins} _{pintjintara kutja
bats' wings} _{mudlakutja
ringleader of an expedition [or group of raiders]} _{kutjakutja
man who wants to marry} _{kutja munkuru
person who sadly drops his eyes to the ground} _{milki kutja
eyebrows} _{kapura kutja
hair of the armpit} Another woman once came up to Ngardutjelpani, [the muramura], and together they fought each other with feathers. kutjarina kutya-ri-rna to begin to grow feathers with reference to young birds. kutjapua kutya puwa pith of a quill Reuther: "Federseele". i.e. the fluid inside the bottom of a quill. feminine gender. kuma kuma bundle, bunch; truss; tuft, cluster; heap masculine gender. _{poto kuma
heap of articles

poto kuma ngankamai, ngani wapananto
things on one heap make, I want to go
put the things together on one heap, for I want to go away} _{pita kuma
bundle of weapons tied together

pita kuma ngankamai terkibala!
weapons bundle make to stand up
stand the weapons together in one heap} _{punku kuma
bundle of flax

punku kuma ngakani nauja, ngato bakana billi dakala nganai
flax bundle mine he, I also dilly bag weave will
this is my bundle of flax; I too want to weave a dilly bag for myself} _{pitjiri kuma
bundle of tobacco leaves

pitjiri nindri kuma ngankamai, nina wajila
chewing-tobacco leaves (branches) bundle make, him to cure
tie the tobacco leaves together into a bundle, in order to cure them (in hot ashes)} _{kalku kuma
bundle of reeds} _{kanta kuma
bunch of grass

kanta kuma ngankamai, ngaiana paru jukala
grass bundle make (tie), we fish in order to chase
tie a bundle of grass together for yourself to chase the fish} _{nari kuma
death bunch
bunch of twigs that is produced after the person concerned has actually been killed. Note: There was a woman [by the name of] Tandripani, whose son died, so she thought, as the result of sorcery. Since she had no close relatives who could speak on her behalf and avenge her son, she stirred up the local inhabitants to do this. A provocation of this nature is effected by growling at the menfolk, as, for example: you are women, you wear no beards, you have no strength, no courage, etc. Naturally, only a woman may do this, for men are not allowed to talk in this strain.

The local inhabitants were soon sufficiently aware of what these abusive words meant. In all secrecy they formed a troop of blood-avengers, in order to redeem their reputation in the eyes of the woman. The alleged sorcerer was struck down. A bunch of twigs (naria kuma) was now tied together by the blood-avengers, brought home, and, without a word being wasted, placed at the woman's feet. She knew now that the alleged sorcerer had been struck down, and began loudly to voice her eulogies: 'We have really sturdy men in this place; nobody is afraid, our men are strong,' etc. At these words of praise the murderers felt themselves highly flattered, particularly so since the woman provided a malkiri or ceremonial meal.} _{mutja kuma
bunch of edible plants

mutja kuma ngankana karamai, ninaia wajila
mutja bunch to make tie together, him in order to tenderise

Reuther's "bruehen" may be regarded as a form of light cooking.

tie a bundle of mutja together in in order to tenderise it in the hot ashes} _{mura kuma
bunch of [edible] roots} _{para kuma
bundle of hair
for making string.} _{jinka kuma
ball of hairstring} _{dala
More correctly, tala cf. Dictionary No. 3071.
kuma
parcel of fur-skins
for a rug.} _{padi kuma
bunch of grubs
[such as witchetty grubs], strung together on a reed} this word is associated with the legend of Mandramankana. On one occasion, after he had risen from the dead, he followed the tracks of his murderers, and found them tying bundles (kuma) of grass at Lake Manatandra. while they were chasing fish, he swallowed the lot of them. kunkunku rotten part inside of a hollow tree masculine gender. Plants kungakungana to fix one's eyes upon; to direct one's attention to; [to examine closely, to scrutinise]; to pick out, to select _{kungakungana najina
to select; to pick out

jundru poto ngumu manina warai, jundru ngopera kungakungana najina warai
you things beautiful have taken, you first set eyes on saw
you have exchanged for some beautiful things, because you first inspected the articles, then made a selection} _{mankara kungakungana
to clap one's eyes on a girl

nanaia mankara ngumu ngato noa patai, nandruja kungakungana ngana najina warai
she girl beautiful wife am taking, she with amorous glances
Reuther: "liebaeugelnd"
me looked at
I will take this beautiful girl to be my wife, because she [has been] casting amorous glances at me} _{mita kungakungana
to select a piece of country

ngani nurujeli wapala nganai mita kungakungana najina, papa kapi marapu ja mita kuljakulja
I quickly go will [piece of] land to select to see, birds' eggs many and country green
I will go quickly to select myself a piece of country, for at present there are lots of [birds'] eggs and green grass

Anyone who was the first to find a well-vegetated area of country, stuck up a sign in the middle of it, so that nobody else should occupy it. Anyone who finds a bird in the nest of a hollow tree and wants to guarantee the young ones for himself, knocks off some of the tree-bark. Nobody will [then] take the young ones away.} _{kana kungakungana najina
to scrutinise people up and down

Reuther: "die Leute mustern"

in order to recognise (pick out) some.

kanata ngato jurana kungakungana
In error Reuther wrote: kunjakunju 'small sticks used during an inquest'.
najina warai, wondralkaterianau, ngato jurana pratjana ngujamananto
people I you looked at scrutinizingly; show yourselves, you all want to recognise
I have cast a scrutinizing eye over the lot of you, (but I don't recognise you); everybody show yourselves, for I should like to get to know you

There are [some] people present at a ceremony, whom one gets to see only on festive occasions.} _{paltu kungakungana
to pick out a track

paltuta ngato kungakungana najina warai, ja ngato tjika patana warai
track I chose, and I wrong [one] took
I picked out a track at a fork in the road, but took the wrong one} _{kungakungana kalkalkana
to select; to sort out

paruta ngato kungakungana kalkalkana warai, tanapara paru madlentji ja tanapara paru ngumu
fish I sorted out, these fish bad and these fish good
I sorted out the fish that were caught: those are no good, while these are a good variety to eat} _{kungakungana najina
not to recognise

kana palpa ngato matja ngujamana warai, ja palpa ngato kungakungana najina warai
people some I already knew, and some I not knew
some of the people I knew, but others not, in spite of the fact that I looked at them carefully} _{kungakungana najintina
to look at observantly
by close examination to find out who each individual is.
kanata ngato kungakungana najintina warai, nganako
Inadvertently Reuther wrote nganaka instead of nganiko.
warle tananajerra
people I to scrutinise looked over, don't know who they there
by [careful] examination I tried to find out who they all were, but I could not make out who those folks over there were} kungakungarina eventually to find out who so-and-so is kungakunganaterina to find out in one's own interests kungakungalalu act of selecting or finding out kungakunganietja selector kakara for sure; indeed; positively _{kakara dijana
actually or positively to strike the target

kakara ngato paja kulno dijana warai
positively I bird one hit
I positively hit one of the birds (in flight)} _{kakara ngadalali kantjilu nina paja dijana warai
indeed, the rearguard [-hunters] actually him bird killed
of course the rearguard in the hunt actually killed the bird
the emu which we had been chasing for a considerable while.} _{kakara nandrana
positively to kill

kakara ninaka mitaia tanali nina nandrana
Reuther wrote nandraia. However, this is no verbal form, and even if it purported to be the present tense, it would have to read nandrai. But in the translation the past tense is twice clearly indicated
warai
for sure him to the ground they him struck
they certainly struck him here to the ground} _{kakara palkana
definitely to go

kakara judla ngopera palkalumai, ngaiani ngadani palkantinanto dankubana
definitely you two first go, (it must not be indefinite), we afterwards travel will tomorrow
you two definitely leave today; we will follow you up tomorrow} _{kakara dikana

More correctly, this should read tikana.

definitely to turn back} _{kakara jinpana
positively to send

kakara jaura jinpana, ja ngadani kana wapala nganai
positively news to send, and afterwards people go [will]
we will definitely send notice first and then come} _{kakara ngaiana ngura kurala palkai, ja jura ngadani wapala nganai
certainly we camp to erect are going, and you afterwards go will
certainly we are going on ahead to set up camp, you can (will) then follow after} kurakana to set free; to despatch; to send forth _{teri kurakana
to send forth young men

pinarali teri jurakai ngurani kaukaubananto pinaru wora wokarala nganai ditji palpani ngadani
the elders young men send forth into the camp are to announce old men come will suns several after[wards]
the [tribal] elders send forth the young men to announce to the local inhabitants that they [the elders] will follow in a few days' time} _{kupa kurakana
to put down a child

kupata ngato ninkida kurakana ngarijia, nauja muntali tidnali wapananto
child I here to offload am letting down, he himself with feet shall go
I am putting the child down here from off my back, as it must now go on foot by itself} _{widla kurakana
to despatch women

widla worana jerra kurakanimai, tana wapananto ninkidani manina tikala muraia
women that way send, they are to go this way to fetch to return for a sacred ceremony
send the women thither; they are to go and summon (fetch) the people hither for a sacred ceremony} _{majaru kurakana
to release rats
to set rats free.
ngato nakandru majaru ngaperi ja ngandri manina warai ninkida kurakala, tana karipaterinanto ninkida munamarurila
I from there rat father and mother have fetched here to let loose, they are to follow this way to spread out
I have brought myself a male and female rat from there and have set them loose here, so that the other rats [will] follow and multiply (spread out) in this place
After this happened, the [place] is said to have been literally fullof rats within a few days.} Darana released the muluru caterpillars, so that they should spread out and multiply. kutji kutyi [evil] spirit; devil masculine gender. _{kutji nauja wirariji woldra pirnani kana parawaribala

This word should read parawararibala. cf. "No. 2477, No. 2710, etc".

devil he goes out heat in great people to make delirious
the devil stalks around during the intense heat, in order to make people delirious

not seldom does it happen that people, who have been wandering about in the heat of the day, return home in a state of delirium, [then] lie down, and die. In that case it is believed that the devil has snatched away the soul of such a person; hence he loses his senses and has to die. Dirpilina once went with his brother from Wutjuwutjunani to Kudnani, [passing] from one waterhole to another. when they had gone [only] half-way his brother became dizzy and said:
kutji matja wokarai
the devil is already coming
Seized with fright, he sat down and could go no further. Dirpilina raced to Kudnani to fetch water and call the people. By the time they got back, he was already dead, [so] they said:
kutjieli ninaia matja nandrana [warai]
Reuther omitted the auxiliary verb.

the devil has already killed him
Two women, Malkani and Pilkingankani (of whom the latter is still alive), once left Bukawaltuni in order to gather winkara
edible plant. As the sun was shining down very fiercely, Malkani said:
nganako mina ngakangu pantjili, mita pilkiriji, ngakangu kutji wokarana warai
I don't know what's happening to me, for the earth is turning round; the devil has come to me
Continuing, she remarked to Pilkingankani: 'you go back [to camp] and tell the people that the devil has taken away my soul and I must die. When the people arrived, she was already dead. Naturally she died of sunstroke. The 'native'', however, believes that the devil has been the ultimate cause of death.} _{kutji nauja miri wirariji kana najila, woderu kulno wirariji nina nandrala
devil he above goes about people to see, where one is wandering about him to kill
the devil moves about on high (in the atmosphere), so that he can see where someone is wandering about on his own, in order to be able to kill him

the witchdoctors [can] see him, and when they notice his approach they order the people to stay in camp. The devil does not venture into the camp.} _{palku ngaiani karari kapariji, kutji wapanani nunkanguja puturani
bodies we today are confined, devil when going towards this in dust
our bodies today are confined while the devil is sneaking around in the dust clouds

for the heavens are enveloped in dust. That is to say, the devil is believed to wrap himself in dust clouds, so that he cannot be recognised by anyone.} _{kutji wokarai widlani, paua maruni tana ngankanani, ja nauja woritandru jatai: Puntialumai! ngato nanapini patananto mungara, wata nandru ngura ngundrananto
devil comes to women, seed in the field they when working, and he from far away says: you two separate! I this one want to grab soul, not she camp shall think of
the devil comes to women while they are working [out] in the seed-field [or grass-flats], and says to them from a distance: "you two part from each other, I want to grab the soul of one of these, and she shall not think of going back home"

i.e. she shall become mentally confused.
the devil's speaking is to be understood in such a way that he puts into their minds the idea to separate company, without their realising it, for example, the one women gathers food here, the other one there. The devil puts this into their hearts. If an eagle or a crow is detected in the vicinity, it is [considered] certain that the devil has disguised himself in this bird. A certain Bakubakuna once thought to himself: 'I am a witchdoctor and my wife is dead, so I will avenge myself on the women and scare them, just as if the devil were coming'. He carried out his plan, but almost lost his own life in the act. This happened in the following way. He dressed himself in the same [sort of] clothes in which one visualises the devil. He put on tidnanipa
boots and naridiltja
trousers. Down his nose and chest [he wore] white stripes, feathers along his arms, and emu feathers around his elbows, etc. With his arms swinging like the wings of a bird, Bakubakuna [suddenly] descended on two women. These thought that the devil had indeed come, but [at this stage] neither of them could escape any more, so they took a stand to defend themselves. While poor Bakubakuna had his legs severed, one of the women died on the following night.} _{kutji bakana kana ngarani wiriji, tanana jirijiribala, ninaua nandrananto kalalandru
devil also people into the heart enters, them to command, him there ought to kill out of revenge
the devil also worms his way into mens' hearts and tells people whom they should kill in revenge} _{jidni ngurali tiri woninietja, jidni kana ngara kutji
you always angry starter, you man heart devil
you are the cause of all fights; you have the [very] devil sitting in your heart

this is an idiomatic expression.} _{kutjieli ninata kana kiri ngankai kunki ngamananto kutjila
devil him people cunning makes witchdoctor must sit devil's follower

Reuther: "Teufelaner"

the devil turns this man into a witchdoctor, so that he remains his follower [adherent or devotee]

this is a common remark, when a man is made a witchdoctor. It should first be noted that the devil makes his appearance here in the form of a witchdoctor. He is painted and dressed up as one imagines the real devil to be. Since being a witchdoctor is a matter of importance, young men do not wait to be asked twice if they want to become one.

It flashed through the mind of Elias (who today is baptised) and a certain Jawilina during their earlier years, after they had been invested with all heathen rights and been introduced to all the secrets, to become witchdoctors. The devil, they said, gave them the idea. They mentioned this to a kunki in Kaurikutu. This man made the [necessary] arrangements and told them they would have to go to Tipapilla, whither a kunki was secretly sent on in advance The [latter] dressed himself up like a devil and awaited the new-comers, in order to initiate them into the subtleties (wisdom) of a witchdoctor. When the two men arrived at the waterhole in Tipapilla (where no people were living at the time), it was not long before the devil actually appeared to them, in bodily form. Both of them were so startled, that neither of them gave any more thought to a disguised human being. The training for witchdoctorhood lasted for three days. On the first day they were stripped of everything human; on the second they became the devil's kamaneli 'friends' in that they received satanic skills; on the third they were ready and escorted back to their camp by the devil, who then disappeared, or, to express it in a better way, who walked into [the same] camp from another direction as an undisguised man.

First day. As both of them arrived, the devil received them and directed them to the spot where the ceremony was to take place. The first instruction was that they were not allowed to eat anything just now. The reason for this lay in the fact that the poisonous plants to be offered to them later on would be more appetizing, and should not fail to have their effect. The devil now led each one around separately, so that they could become accustomed to his appearance and demeanour, etc. All three of them passed away the time in this manner, until the two young men had grown really hungry. Towards evening they could then partake of their first witchdoctor food, which consisted of kujamara and kuntjiri plants. These are poisonous herbs which cause people to become delirious. As both began to indulge in idle talk, the first day's real work began. Amid all sorts of hocus-pocus, the [devil] first took away their kana ngundrani, that is to say, the way that humans think, for room had to be made for other lines of reasoning. The poisonous herbs did not fail to have their effect, for, though both [men] were still in their right senses, they had a vague notion that they could no longer think like other people, but were being influenced by a higher power. Both said all sorts of things, like a drunken man, and [could] already see all kinds of visions such as they had never seen before.

When the devil questioned them consistent with human reasoning and they gave confused answers, he said to them:
kau, matja, judla kunki ngumu pantjila nganai
yes, it's like that, you two will make good kunkis
He passed the same remark when he asked them if they could see anything and they answered:
kutji marapu
lots of devils
He assured them at the same time that they were seeing correctly, for these many devils were his mili
servants. Of course, the devil now had free scope with these two young men. Note: When the poisonous herb does not take effect, as is often the case when nature resists or when they do not eat enough of it (as was the case with Joseph, who was also supposed to become a witchdoctor), then they cannot become witchdoctors. The devil cannot make use of them, for they are not cunning enough for that. Now follows the second act of the first day. For the duration of these days even their ngura ngundrani
memory of their camp is taken away from them. They are no longer to know the direction in which their camp lies. The devil often leads both of them around in circles. This, of course, is just the right device to confuse their minds properly. At length he asks them whether they know where this or that place is. Note: If they answer correctly, they must lie down again and are allowed to eat more witchdoctor food (poisonous herbs), while the devil plays more of his tomfoolery on their bodies. Ignorance as to their whereabouts must become evident, or, to put it in a better way, [perfect] confusion must penetrate their minds. In that case both [must] give completely false answers. 'And so,' the devil says, 'I have extracted a ngundrani;
Reuther omitted the main verb, using only the auxiliary. He probably meant to say: "Is wird... ihnen herausgenommen".
you will be able to go as witchdoctors into territories unbeknown to you, and find your way around where souls can be robbed'.

Fundamentally, this [process of] stupefication takes place so that the devil can begin to do with them what he likes, and so that the folks [concerned] cannot make their escape [under cover of] night of during a fog. There now followed the third act of the first day.
From now on Reuther changes the narrative to the past tense.
The men had their souls taken from them, though they received these back when they left for home. When the soul has left the body, the body indeed still lives, but in a somnolescent state. First of all the two starved men were allowed once again to eat their proper fill of kujamara and duntji.
Previously it was kuntjiri. Duntji is one of the several plants from which flax was made. cf. Dictionary No. 2893.
After a while the devil had them confused (parawaribana). The current effect of the poisonous herbs was so potent that it grew dark in front of the two [men's] eyes; and since the devil now alleged that he had taken away their souls, to the accompaniment of all sorts of trickery, Elias and Jawilina fell into a deep sleep for the night.

Second day. Completely confused in their minds, they both woke up, but received nothing more to eat than witchdoctor's food, that is, poisonous herbs. After having, on the previous day, been emptied of every human [line of] reasoning, they were now filled with matters [requisite to] their office. Whilst both lay on their backs, the devil now acted as though he were cutting open their stomachs. Chips of wood (kunpijerra) and all sorts of other objects (see elsewhere) were stuffed inside. This done, the devil sewed the wounds shut with his own sinews, and neither of them so much as even felt it. These chips of wood and small stones, etc. the devil takes out of his own body. They are used particularly during healings of the sick. He now took out their eyes [also], and replaced these with others, so that they could see what other folks cannot see, especially the devil himself. Note: When young witchdoctors come back to camp, the people recognise [in their looks] that they really have other eyes. Naturally, because the poisonous herbs distend the eyes to the likeness of shining glass and cause them to roll. After these witchdoctor's eyes had been inserted, the devil placed his two candidates on a hill, and said to them:
najiamai! mina judla naji?
look! what do you both see?
Of course, they were now undergoing examination. kutji marapu
lots of devils, said both of them. The devil responded: 'You see rightly; these are all my servants'.

Both [could] also see how the earth rose up and the devils played with it. 'Everything corresponds,' [was his retort]. It certainly did not occur to either that they were not right in the head as a result of [eating] poisonous herbs. Next act. Both had to lie down, with their heads in a somewhat elevated position. From his mouth the devil now squirted some water into a [wooden] dish. This water, known as wonawaru, he poured over their heads, saying: 'This is ngapa kulikiri
holy water.
Reuther: "Seelenwasser".
This would always accumulate in their heads whenever they needed it or tapped themselves on top of the head. By virtue of this water they could henceforth traverse waterless stretches [of country]. By merely tapping the crown of their head, they would suffer no thirst. This is more of a spiritual water, for the witchdoctor moves about in a spiritual state, outside of the body. Next act. The devil now handed each of his two candidates a piece of raw meat, which they were obliged to eat. If, like the devil himself, they were going to devour raw human hearts which they had spirited away, this should not strike them as strange.

Next the devil cut open one of his veins, let the blood flow into a [wooden] dish, and gave both of them to drink of it, saying:
kumari judla tapala nganai wapala, judla ditji wakani ngurani murlali wokarala nganai, ja tinka tertini judla kana kumari tapala nganai ja tikalkala nganai turuni tarala nau palinantulu
blood you both drink (suck up) will to go, you both sun [in] the small into camp friendly come will, and night in the middle you both mens' blood drink will and bring back will in the fire to burn he until dying
I am giving you blood to drink, to strengthen you on your journeyings, so that at evening before the sun sets you may cordially (in hypocrisy) enter the people's camp to suck out the blood of one of its inhabitants, and bring it back to your camp to burn in the fire, until the person concerned dies
The opinion, of course, predominates that a witch-doctor can suck out anybody's blood, and that when he has burnt it (i.e. the blood) in the fire, the man concerned must die. The witchdoctor pretends to do this in the interests of the [fellow] inhabitants of his camp, so that the person concerned should not come and kill one of them in revenge. This lends great distinction to him. Hence, if [the people of] a certain place want to get rid of one or another person for some particular reason, and the witchdoctor accomodates himself to [the idea], he goes to him in a spiritual [sense] and sucks out his blood, so that he is forced to die. The body lies practically lifeless in the man's hut for two or three days, because the soul is absent, of course. This is a fine devilish trick, for this witchdoctor then eats poisonous herbs (as mentioned above), which bewilder his mind and makes him somnolescent.

Next act. jirijiribani-jaura
words of command. These rules of behaviour were given to both [men] inside the earth. On the third day they were both painted up, as witchdoctors are accustomed to do to each other. They received their accoutrements for this from the devil and were guided back to their camp at Kaurikutu. At a short distance from camp the devil left them. To the local witchdoctor, who had played the devil's part, the two men had now to prove themselves grateful for the honours he had bestowed on them, by offering him the best of meat, etc. as his due. When witchdoctors pretend to be out on a spiritual quest to rob [human] souls, they eat this poisonous herb and lie practically unconscious in their wurleys for several days. The poor [stupid] people then really believe that they are absent in spirit. In this way the devil deceives the poor heathen.} _{kutjita nauja nilanilani wapai kurukuru kana ja kupa najinajibala ja kana jirijiribala tiririnanto
devil he in mirages moves about secretly people and children to watch and people to instruct [they] should fight
the devil moves about secretly inside of mirages, to watch adults and children, and to inspire people to stir up strife} _{kutji matja kalkaura ngurani karakara terkanani, nauja teri jirijiribai mankarani ngura munta turarananto
devil already at evening in the camp near when standing, he young men instructs with girls wurley itself should sleep
when the devil appears at evening in the vicinity of the camp, he instructs the young men to sleep with the girls in their wurleys} if the young men do this, the elders say that the devil came and induced them to do it. _{kutji nauja wima ngurani ngamai milinto, ngura tanani nauka, ja bakana munara ngalpurani, ja bukabukani, ja kajiri dulkurani, ja patara pirnani, naka tana ngankingateriji ja karkamaliji ja widmateriji
devil he [at] ceremonial sites
Reuther translates wima ngura with "Gesangesorten", i.e. places where ceremonies are performed.
(deep secluded valleys), sits with servants, camping-spots their he, and also slopes on dark (steep slopes), and also in bushes, and creeks in deep, and gumtrees in big, there they get themselves ready and call each other and decorate each other
together with his servants the devil has his sacred haunts in deep secluded valleys, on steep [mountain] slopes, in thick scrub, in deep water-channels, and in large [hollow] gumtrees; here they congregate together, make themselves ready, and decorate themselves

the native circumvents all such places as are mentioned, and never stays near any of them at night.

The devil disguises himself in [the form of] a karawara, that is, a species of eagle, the largest of birds, as well as in [the form of] a kirki, a species of vulture. The latter are his servants. Witchdoctors disguise themselves as crows. Therefore, if somebody notices a karawara in the company of numerous kirki, this is certain to be the devil and his servants. The karawara and kirki are birds of prey, yet the former are fond of robbing the young ones of the latter. If one of them does this, the kirki pursue him in a great noisy flock. Hence this belief. If there are crows in the company of a karawora [sic], then this is the devil with a horde of witch-doctors. If a person has died somewhere so that he is left unburied, or if some carcase [is lying about], or if a snake or some other animal is going along, an eagle and some crows will usually gather around, because they are birds that prey on carrion. When the crows have pecked out the animal's eyes, the eagle comes and carries it home to his young ones. Dissatisfied at this, the crows fly after him making a [great] hullabaloo. This, now, must be the devil and the witchdoctors

kutji nauja karawora jeri wapai, ja mili nunkani kirki ja kawolka jeri
devil he as an eagle disguised is going about and servants his vultures and crows like
the devil disguises himself as an eagle and his servants as vultures and crows

a certain Dindilina, who was a witchdoctor, [once] died at the station. It is related by Christians that his eyes glistened in the darkness like fire, and that often it got so bright in his wurley that nobody would stay with him.} kutjirina kutyi-ri-rna to become a devil this word is used only of witchdoctors when they assume this office, or of people who have gone out of their wits. kutjila kutyi-lha victim of the devil Reuther: "Teufelaner" the following are represented as such. _{kana jirijiri
insane or mentally deranged
Reuther's "irrsinnig" (Like wahnsinnig) can also mean 'confused, delirious'.

folk

widla matja jirijiri, kutjila nania
woman already insane, devil's victim she
this woman is already insane; she belongs to the devil

a woman [by the name of] Karilani became mentally deranged and talked of everything she saw and heard. She also hit at everybody that got in her way, and kept on talking about the devil. She is said to have boen cured by the witchdoctors who drove the devil out of her.} _{people who die a sudden death

nauja nurujeli palina warai, kutjieli nulia ninaia ngara manina warai, nauja kutjila
he suddenly died, devil he him heart took, he devil's victim
this man died a sudden death, because the devil stole his heart; therefore he belongs to the devil

the witchdoctor, conducting the post-mortem, decrees:
nauja kutjila, ngaiani ninaia nampala nganai
he the devil' victim; we him bury will
the devil has taken his soul, therefore we can bury him
without an inquest.
In this case no revengeful action is taken and there is no mourning.} _{If a child falls into the fire, it is believed the devil has been responsible. The child is designated as a kutijila or victim of the devil} _{A couple who run away secretly as husband and wife
Reuther: "als Dr und Sie" [sic]
are called kutjila. As a rule they are apprehended and burnt to death.} _{If a wurley catches alight during the night and someone is burnt to death, he is a kutjila. It is believed that the devil lashed into the fire by night and that the showering coals set the wurley alight. Of course, the devil is afraid of fire and light.} _{Anyone who drowns in water} _{Anyone struck by lightning} _{Anyone who is buried [alive] in a hole} _{Anyone who falls from a tree and is killed} _{Anyone who dies of thirst or hunger} all those are kutjila who die a sudden death without having first been ill. kutji ngumu benevolent spirit of a deceased person of all those deceased people who are not listed above. kutji madlentji malevolent spirit of a dead person Just as kutji, in the sense of 'devil,' permits of no attributive [qualities], except that the personal pronoun nulia, respectively nauja, may apply, so in this case the two qualities 'good' and 'bad'. Even the spirit of a deceased person is described in a general way as kutji. If, therefore, a native man is afraid at night, for example, and says: kutjindru ngani japali I am afraid of the spirit This may apply also to a human spirit, whose body lies buried in the vicinity to which the soul is also confined. It is the accepted view that, after the body has been buried, the spirit lingers near the body in the grave for about three days. (Concerning the soul, cf. mungara). Even if the soul is absent, so long as the body has its spirit, it is not dead; without the soul, however, it cannot live any longer. For this reason the Kujani people, for example, cover the corpse with earth after only three or four days. Only when the body commences to decompose, does the spirit segregate itself [from the former] and come up out of the grave. The witchdoctor usually finds the hole of a beetle or of a mouse alongside of or near the grave, and then leads the people to believe that the spirit has already segregated itself from the body and come up out of the grave. Food and drink are placed available at the grave for when the spirit should emerge, and on which it may refresh itself. A windbreak is also erected behind which it may shelter, and a stick placed in the ground on which it may crawl up and warm itself, for it has become fairly stiff through the [cold] dampness inside the grave. At one spot the ground is cleared of all debris, shrubs and prickles, so that on its arrival the spirit may find a clean place of abode. Since the spirit, bereft of the body, fondly seeks companionship, if often returns to the camp where it lived together with the body; but it does not molest the people. If anyone sees the deceased in a dream, it is his spirit that appeared. In addition to all this, attempts are made to deceive the spirit. Were the people for fear of it to desert the camp, it would become angry and follow them. Since, however, people in fact are afraid and therefore break up camp and move on, they return to the grave on the third or fourth day after the funeral. Clapping two small sticks together so that the spirit wakes up and hears, they say to him: ngaiani mata, wata kuteriau ngaianingu ja wonki ngamau, kintalali jinkanali N N puraiati, ngaiani wapai; wata karipateriau! it is we (your friends), do not be angry with us, and stay here constantly; your muramura dog, N N, will otherwise get angry; we are going away; don't follow us! (Here, N N is the name of the dog of the muramura.) When strange people stumble across a grave, the spirit puts them relentlessly ill at ease until they move on. That is the reason why people are afraid to camp at night in the vicinity of a grave-mound. NB. Just one ghost-story. Some of the Lake Hope people once went to Kudnari, in the vicinity of present-day Mt. Gason, and there killed a certain Dindilina. He was buried in a neighbouring spot. Another group [of the same people] had gone out earlier for tobacco, and [as yet] knew nothing of the murder. On their homeward way they came, by chance, to the place where their countrymen had killed Dindilina. It seemed remarkably odd to them that there were no people about and that all the wurleys were empty. At length they noticed by the footprints that their fellow-tribesmen from Lake Hope had also been here. Looking around more closely, they discovered to their surprise a newly-erected grave-mound. On exhuming the dead man, they recognised him, and realised that he had been murdered. That now created a difficult state of affairs. They dared not go to the next inhabited camp, for how easily could the people living there have taken revenge on them for the killing of their fellow-tribesman. Yet to have stayed here would also have been at risk, out of fear of the spirit, for, a Diari people, they were definite strangers. In spite of their being [travel] weary already, they resolved to continue on through the night, so as to get back to their own tribal territory. Scarcely had night set in, when the angried spirit was already giving chase. He nudged one after the other, so that [in fright they all had their hair standing on end, and nobody spoke a word the whole night. Towards morning the spirit turned back, and [thus] the fear-driven wanderers, dripping with perspiration, and completely exhausted, arrived back at the Cooper's Creek where they were once more in their own tribal territory. kurli smell; odour; stench masculine gender. _{ngapakurli
stench of water

nania kurli panina tarai jera ngaianangu, ngaiana ngura watara pankini ngankananto
water (lake) she stench to smell is ascending this way towards us, we camp wind on the side want to erect
the putrid stench of the lake is drifting right in our direction (if we erect our camp here); let us rather put it up over there, where the wind [will] blow it away from us} _{talara kurli
smell of rain

kurli ngumu nauja jera mindriji, naka talara godai
smell lovely he this way runs, there rain is falling
there is a lovely smell coming towards us from that direction; rain must have fallen} _{turu kurli
smell of fire

kanata woderi ngamai? ah
Reuther is here borrowing a German word, "ah!" 'oh'.
nauka turuta kurlita paniji jerra
people where are sitting? ah, he certainly fire scent is smelling that way
where then are the people camping?
Reuther: "where have the people gone?" However, ngamai represents the present tense of the verb 'to sit down' or 'to camp'
That's right, the smell of fire is coming from over there; that's where they must be!} _{paru kurli
smell of fish

kana jidni paru kurli paniji, paru jundru naka tajina warai?
man you fish odour are smelling, fish you there ate?
man, you smell like fish; were you eating some over there?} _{kana kurli
human [body] odour

kanata jidni kurli pirna, ngurali jidni pungani ngamai, minandru wata jidni wirariji

Reuther wrote the infinitive, wirarina but the present indicative is clearly required.

man you smell strong (big), always you in the wurley are sitting; why not you are walking about?
[man], you have a strong body odour, because you are continually sitting indoors; why don't you go walkabout?} _{ngura kurli
camp smell

ngurata nauja kurli pirna, ngato punga dukarananto kurli panini wotila
camp he smell very, I wurley want to take down smell without to erect
this camp has an awful smell; I shall pull down my wurley and rebuild it where there is no smell} _{kanta kurli
smell of grass

kanta kurli ngumu nganai panini mita ngakananita
grass smell lovely smells land mine
the grass smells very lovely in my country} _{padi kurli
smell of caterpillars
when the edible species is available in vast numbers.} _{tiwi kurli
scent of blossoms or flowers} _{mara kurli
smell of hands
from perspiration.} _{warukati kurli
smell of emus
when they are in the vicinity.} _{nari kurli
stench of death

jura kupa narini worita nganamai! kurlieli jurana nandraiati, jura muntja pantjiati
you children from the dead man distant remain (be)! stench you otherwise [will] strike, you sick otherwise will become
you children keep your distance from the dead man, so that you don't inhale the stench and become sick} kurlirina to give off a smell; to begin to smell kurliribana to cause to smell kurliribalalu act of smelling this word originates from the legend of Dimpiwalakana, who once dug a well; but as he kept on digging deeper, a stench arose which he dispelled with a song. kudu kurdu hole; ditch; pit; grave Reuther: "Kessel" literally, 'a deep hollow' the excavation must go down vertically; if it slopes into the ground at an oblique angle, it is [called] minka _{minka kudu
deepest spot
Reuther omitted to translate this first Diari phrase.
in an animal warren

nganti nauja minkani nunkanika, ngaiani bakuji kuduja
animal he in burrow this, we are digging until deepest spot
an animal is definitely sitting in that hole; we are digging until we come to the deepest part} _{tidna kudu
deep imprint of a foot

kana nauja tidna kudu, nau waru wapana wonti, karari nau ngamai Kudnangauani
man he foot impression (walked into the mud, so that his tracks are visible) he some time ago went, today he is sitting in Kudnangaua

the fellow left deep imprints here in the mud; he is at present staying at Kudnangaua} _{ngapa kudu
excavated soakage
at the edge of a creek.

ngato ngapa kudu bakuna warai ngapa kampana ngarina kuduja ngankana, watarali woraiati
I soakage have dug, water to gather my run down to the hole to make, wind otherwise [will] blow away
I have dug a soakage, so that the water congregates in it and the wind does not dry it out} _{paua kudu
seed-grain pit

pauajata ngato matja kudu bakuna warai, ngato karari kuduja ngankajila pauata
for seed I already a pit have dug, I today into the pit am putting seeds
I have already dug a pit for the seed-grain, and am putting the seed in it today} _{kajiri kudu
gouged out waterhole in a creek-bed

ngapata kajiri kuduni ngalje parai, ngaiani ninkida ditji mandru ngamala nganai wolja wapala
water creek-bed in a hole little is lying, we here suns two stay will soon to go
in the waterhole of this creek-bed there is still only a little water left; we will stay here for two days and then move on} _{nari kudu
open grave

nari kudu jerra bakujau, nari kurana ngarila kuduni milkimilkinto ngujangujarla!
dead man's hole over there dig, deceased to lay down to let down into the grave with eyes, 0 how sad!
dig the grave over there, so that in it we can lay down the dead man who is lying before us. 0 how sad} _{punga kudu
main post-hole for building a wurley

punga mokuja kudu bakujau! punga moku ngaldra nurujeli terkibala tarala talara wokara
[wurley main post hole dig], we both quickly to erect rain when coming
dig out the hole for the main post of the wurley, so that we can both put it up before the rain comes} _{kauri kudu
rat warren

Kaurikudu is Cowarie, a place along the road leading up into Queensland. Here is situated the deep warren, where the rats are said to have originated.
kauri tana kuduni wirina warai, ngaiana kinai kuruwitjieli nganti japali wonkuni jeri dunkananto
rats they into the deep warren went in, we are probing with a kuruwitji, animals scared of snakes like should come out
the rats have all gone back to their tunnel; we are going to probe around inside with a kuruwitji a long root (on the head of which a knob of resin is attached), so that, scared as if by a snake, they come running out in fright; then we can kill them} _{manguntara kudu
fox-hole

Under the Diari Dictionary No. 2062-37, Reuther describes the manguntara as an extinct animal, like the kapita.

this is an animal which is now extinct. It used to live in holes underground).
a Manguntara Fable. (How to Help one Another) A woma, a non-venemous species of snake, was once in serious trouble. Having no feet with which to be able to scratch out a hole for her winter sleep, she had to spend her hibernating days under leaves in the scrub, though she would gladly have whiled away the time in a large hole underground. One day she met a manguntara animal. On taking [careful] note of its claws with which it could dig well, she thought to herself: "We two could help each other: while the manguntara is good at digging, the other animals are afraid of me, and so I could be a good guardian".

The manguntara is supposed to have been a very timid animal and therefore ventured forth only at night. [On the other hand], the woma is fond of a deep hole. So the woma said to the manguntara:
kakajai! jinka ninaia padakau! jura ngampila, minka ngakani bakujau, ngani ngamananto ngura ngankingala
my dear aunt! string him carry with you! (i.e. take it), you to gird yourselves, (great importance is attached to fine human hair string) hole (or burrow) mine dig, I want to live camp to make ready
[my dear] aunt! (one always addressed another person in this friendly manner, even when the [true] state of relationship does not exist) accept this string as a gift to tie around yourselves; [now] dig me a hole where I can stay to prepare myself a [comfortable] camping-spot
The manguntara was agreeable to this, and said:
kau, ngato bakula nganai
yes, I will dig [a hole for you]
[Thereupon] the manguntara summoned all of its [own] kind together, and said:
manguntara worajai! kaparanau womaia jaura najila, worderu ngankala
come here, all you manguntara, and consider what we should do regarding the snake's request
in other words: come here, let us jointly discuss whether we can accept the proposal.

The upshot was that all the manguntara were willing to help the snake in obtaining a place of habitation. In fact, by means of the string they were going to be well compensated. So work commenced forthwith. Several of the manguntara scratched the earth loose, while others threw it out. They dug several corridors [or passages] which all met together in a central structure, one large deep hole.
Reuther: "Kessel".
When they were finished they closed up the entrance (as mungantara were in the habit of doing, for they are now extinct), so that no other animal should be able to make use of the burrow. The manguntara then went to the snake and informed her that the burrow was now finished. While the woma was adorning herself in readiness to inspect her [future] home, the supporters in the building [project] lined up one after the other, [waiting] to receive the snake and to hear what she would have to say about her new home. All smartly dressed up, the snake put in her appearance, and was respectfully received by all the manguntara. The leader of the manguntara now opened the entrance [to the burrow]. The snake was completely taken aback at the beauty of the structure. Immediately she called all of her own kind together, to show them the delightful burrow. All alike broke forth in loud astonishment and in praise of the manguntara. Naturally these felt themselves greatly flattered. Thereupon the chief of the woma chanted his sacred totemic song,
Reuther: "Goettergebetsgesang".
and made himself comfortable inside of the burrow.

Since that day the woma and the manguntara have been the best of friends, in that they live amicably side by side in one and the same hole. The manguntara feel themselves protected by the snake, while the snake has a hole and no longer needs to have her winter sleep under the leaves. Both parties share the benefit. Thus are peace [and concord] a sustaining [force. However,] in the next story we shall see how discord destroys.
a Fable about the Opossum and the Wild Cat (opossum
pildra
wild cat
jikaura) Once upon a time the [respective] chiefs
Reuther: "der Vorstand".
of the opossums and of the wild cats came together to deliberate on how they could enjoy themselves for a change. Since it was just the seed-gathering season, the pildra said to the jikaura

paua malkiri jundru ngankingala nganai, ngaiana tapala jurakokana jinkangu tankubana wokarala nganai
you will prepare a festive meal of seed, [and] tomorrow we will come to you to dine and [sing your] praises
The wild cat was agreeable to this. So the pildra went back to camp, and the jikaura set to work to make [the necessary] preparations. She called all of her own kind together, and said:
kaparanau! paua ngankingala tinkawirdi, ditji dunkaiati, pildra nauja milinto tankubana nurujeli wokaraiati malkiri dapala!
come here, all of you, and grind seed for the duration of the night, lest, when the sun rises in the morning, the wild cat and her servants come early to eat of the festive meal and we are not ready

So they all went to fetch their millstones, and pounded seed throughout the night. One dish after another was filled with grounded seed-pulp,
Reuther: "Samenbrei"
until at last they were all filled. By morning the festive meal was ready. With eager expectation the chief of the wild cats now awaited the [arrival of the] opossum and his followers. Seating himself on a hill, the wild cat kept a lookout for the opossum, saying:
nganako, nauja pinaru wata nurujeli wokarai, paua mujariati ditjieli
I don't know, the honourable pildra is in no hurry to come; [meanwhile] the seed is getting dry in the sun
When the sun had risen a little higher and the lazy pildra had not yet put in an appearance, for opossums sleep during the day, the wild cat said to her followers: 'Let us bake the seed[pulp] in the ashes, for as yet I have not caught sight of the opossum'. No sooner said than done. In the meantime the opossum woke up and thought of fulfilling his promise. In order to appear in festive garb, the opossum, together with his servants, decorated himself with red and white paint and smeared himself with fat. When all preparations had been completed, the opossum and his followers set out on their way.

Arriving in the vicinity of the camp, he noticed that the wild cat had allowed all the seed [pulp] to be baked in the ashes. This displeased him, for he had wanted to eat it uncooked. All the wild cats had likewise decorated themselves handsomely and had lined themselves up to receive the opossum and his retinue of servants in a manner that should be worthy of them. But they were to be [sadly] disappointed. The opossum had scarcely arrived, when he trod on the seed-bread that was still lying here and there in the ashes and spoilt it. Since it scorched his feet, he shuffled around on the bread on his hands and feet, singing the while:
tidnakimajaki, tidnakimajaki
[my] hands and feet are swelling up, [my] hands and feet are swelling up (in the hot ashes)
The wild cat and his retinue of servants now grew angry, when they saw how their good intentions had been so blatantly despised by the opossums. Instead of a feast there arose a fight. Grabbing a pirramara (a striking weapon)
Reuther: "Waffe zum Schlagen". This is an error. The pirramara is a shield, as Reuther himself has repeatedly pointed out, cf. No. 256-12; No. 884-4; No. 942-1; VIII, No.97; Vol. X, p.88, etc".
he clobbered the opossum over the head. The opossum [managed to] pick up a spear, and pierced the wild cat with it most pitiably. The servants on either side also came to their leader's support, and a bloody fight ensued. The pildra had [finally] to give in and retreated to his camp, whither he was pursued by the wild cat. There both succumbed to their wounds.

Since that time [perpetual] hatred exists between opossums and wild cats. Because the opossum had badly scorched his feet, all his descendants have swollen paws, so that they cannot move about in the heat of the day, but run around by night and live in hollow trees. As evidence of that fight all opossums bear a scar on their foreheads, where their ancestor received a blow from the wild cat; and all wild cats through their white spots bear the marks of the spear-stabbings which their ancestor received from the opossum. Both opossums and wild cats live at constant enmity [between each other] to this day.} _{padi kudu
caterpillar pit
into which caterpillars are tipped when being gathered, so that they cannot crawl away.
padia kudu bakujamai, kuduni ngaldra tandrala
for the caterpillars a hole dig, into the hole we both to tip
dig a pit for the caterpillars, into which we can tip them} _{ngura-kudu
[shallow] depression in the sand
in which one lays himself to sleep.
ninkida ngatota ngankai ngakani ngura-kudu, ninkida ngalara ngumu
here I am scooping out my cradle, here sand clean
here I am scoooing out a [shallow] depression in which to sleep, because the sand here is clean} _{paja-kudu
bird hollow in the ground
in which a bird builds its nest.
paja-kudu ngato kalkana warai, ngato kapi manila nganai
bird hollow I waited for, I eggs fetch will
I noted where the bird dug out a hollow for its nest, and am now waiting for the eggs} _{winkara-kudu
hole for winkara

i.e. a hole into which winkara roots are [transplanted], so that they remain fresh.
winkara-kudu ngankau, ditjieli winja ngankaiati!
winkara hole dig (make), sun withered otherwise [will] make
scoop out a hole, into which we can place the winkara roots, so that they do not wither in the sun.} kudurina kurdu-Ri-rna to grow deeper; to become a hole or depression kuduribana kurdu-Ri-ipa-rna to create a hollow or cavity e.g. the wind, or rot inside of a tree. kudurinaterina kurdu-Ri-rna tharri-rna to make deeper for oneself kudula kurdu-lha dweller of the deep i.e. one who is fond of living in deep places. Reuther: "Schlafmulde" kuduetja hole-digger e.g. an animal that lives only inside of a burrow. kudulalu kurdu-lha-rlu excavation; depression; hollow Wkng hole Ngam hole Jaur hole Jandr hole Dimpiwalakana once dug a hole in search of water. kulikiri clean; clear In Diari Christian literature the expression ala kulikiri is used for 'Holy Spirit'. Cf. Vol. VIII, No. 23, p. 35. _{ditji kulikiri
bright sun

ditji nania kulikiri, bulu talku nana najina
sun she bright, unable direct her to see
the sun is so bright that it is impossible to look straight into it} _{mita kulikiri
clean earth

mita naujata kulikiriwai, ngato wata ngura kurai ninkida?
earth he clean, I not camp am erecting here?
here the earth is nice and clean; I will lay me down here to sleep} _{pirra kulikiri
bright moon

pirra nauja matja kulikiri karari, terti terkai, ngaiana karari wapananto tinkani, ngapaia ngamala jelaua dankubana
moon he already bright, middle is standing, we now ought to go in the night, water to sit somewhere tomorrow
the moon is now shining bright and clear and standing in mid-sky; let us travel now during the night, so we reach water somewhere tomorrow} _{marda kulikiri
glittering stone; vegetationless hill

marda naujata kulikiri ngumu, ninaka ngaiani wapai
hill he vegetationless beautiful, him that way we are going
the bare hill looks beautiful; we are going up as far as it} _{pariwilpa kulikiri
bright clear sky

pariwilpa matja kulikiri, wata talara palku ja wata buturu parai
sky already clear, not rain clouds and not dust is lying
the sky is already clear; there is no sign of rain clouds or of dust} _{ngapa kulikiri
clean water, clear water, transparent water

nauta ngapata kulikiri, ngaiana ditji palpa ngamai ninkida
he water clean, we suns several are sitting here
the water here is lovely and clean; we [shall] camp here for several days} _{tudna kulikiri
nice gypsum, clean gypsum, pure gypsum

tudna naujata kulikiri ngumuwai, ngato maniatila
gypsum he clean nice, I otherwise [will] take
the gypsum here is very good (nice); I am tempted to take some along with me} _{talara-palku kulikiri
white-tipped (white-headed) storm clouds

talara-palku kara najiau kulikiri! naka talara godai
rain clouds see white! these rain is falling
just look at those rain clouds, how white they are! It is raining there for a certainty} _{paraitji kulikiri
bright fire

turu paraitji kulikiri jerra tarananto, kutji wokaraiati tinkani
firelight bright there should ascend, the devil otherwise [will] come in the night
let us kindle a bright fire over there, so that the devil does not come near us during the night} _{turu kudna kulikiri
beautiful cloud of smoke

turu kudna kulikiri naniwa dunkai; mai! jera turu japiani
This should probably read: japianimai the plural imperative.
kalala najinanto
smoke-cloud fine she is ascending; now, this way fire kindle in response
Reuther: "Vergeltung" 'retaliation'
ought to see
a beautiful cloud of smoke is rising up over there. Quickly, kindle a fire here [in response], so that they [can] see we are here} _{mardaburu kulikiri
clear hail, crystal-like hail

mardaburu kulikiri godana wirila wapaia, ngaiana ngunku-ngamani mardaburujeli dakajati
hail clear to fall has been approaching, we sitting in a heap hail otherwise [will] strike
a hailstorm has been approaching, so we are cowered together (behind a bush) that the hail may not strike us} _{jaua kulikiri
cleanly-peeled jaua

jaua kulikiri ngankai tajila ngaldra, buka ngumu nauja
jaua cleanly-peeled make to eat we two, food good he
both of us peel our jaua very clean, for it is good food} _{tupu kulikiri
nicely-variegated blossoms, gay-coloured flowers

pita naniata tupu kulikiri
tree she flowers beautifully-coloured
this tree bears a lovely-coloured flower} _{milki kulikiri
far-seeing eye

milki kulikiri naujata, nganti nulu worita naji
eye far-seeing he, animals he a long way sees
he has a far-reaching eye, for he [can] see game when it is still a long way off} _{talara paraitji kulikiri
bright lightning, vivid lightning} _{kurikirra kulikiri
brightly-coloured rainbow} _{kaldra kulikiri
clear voice

kaldra kulikirinto kaldra pantjiamai! kana nau worita
voice with clear voice become! person he far away
let someone who has a clear voice sing out, for the man is a long way off} _{talpa kulikiri
sharp ears
able to hear the faintest of sounds

talpa kulikirintali jaura jerra ngaranau, worderu nauwa jera jatala wapaia
ears with softly-sounding (or far-sounding) words that way listen to, how he there this way speaks
listen carefully, so that you hear precisely what he is calling out to us from over there} _{mudla kulikiri
clean-washed face, lovely face} _{mara kulikiri
clean-washed hands, nicely-shaped hands} _{paua kulikiri
nice seed, clean seed} _{kulikiri ngankana
to make clean, to cleanse; to smooth

kirra kulikiri ngankamai! mudala bakana
boomerang clean make! to come to an end also
smooth down the boomerang, so that it gets finished} kulirkana to cleanse; to smooth; to rid of dust; to wash clean _{kupa kulirkana
to wash a child

jinkani kulirkamai buluru ngapali
child your wash [off] dirt with water
wash the dirt off your child with water} _{pirra kulirkana
to clean a [wooden] dish

pirra jinkani kulirkamai paua pitjalkananto!
dish yours make clean seed should (or want to) winnow (sift)
clean your dish, so that we can sift [or winnow] the seed!} kulirkaterina to cleanse oneself, to wash oneself ngato nari ngamalkana warai tinkani, ngani palku kulirkaterinanto ngapali, mani ja karku ngani wirinanto Reuther might also have used the verb-form, wiribananto cf. No. 3732 where the expressions occur: karkujeli wiribana and manieli wiribana. Note also the form of the idiom in Dictionary No. 37 [3], viz. karkujeli wirina and manieli wirina. I deceased guarded during the night, I body want to wash myself with water, fat and red ochre I want to put on last night I sat alongside of the deceased; I now must wash myself with water and rub myself with fat and red ochre this man is not a relative of the deceased, otherwise he would not have been able to throw off the [evidences of] mourning so soon, something which is effected by means of the red ochre. But since contact with a dead person renders him unclean, he now purifies himself by washing his body and painting it with red ochre. kulirkanaterina to clean (something) for oneself kulirkaterinietja someone who repeatedly washes himself or keeps himself clean, and loves what is clean and tidy. kulirkanietja cleaner kulirkalalu that which is clean quite literally: 'until it has been made perfectly clean'. kulkungana kurlkunga-rna to jump; to spring _{ngapani kulkungana
to jump into or over water

ngani ngapani kulkungana warai tidna burakaia
I water jumped across feet dry ground
I jumped across the water onto the dry ground on the other side} _{kupa kulkungana
for children to jump around

kupa jerra pirkiji kulkungana
children yonder are playing to jump
the children there are practising to jump} _{kantani kulkungana
to step over the grass

kantani kulkunganau, padi nankaiati
over the grass step, caterpillars otherwise [will] step on
step over the top of the grass, so that you don't tread on the caterpillars

No-one is allowed to tread on this species of edible caterpillar.} _{pitani kulkungana
to jump across the (fallen) trunk of a tree} _{ngapa kulkungana
for water to tumble or fall
e.g. a waterfall.} _{paja kulkungana
for birds to plunge into water
from the bank} _{kulkungana manina
to snatch from the hand, to tear from the hand
adverb use.

minandru jundru poto ngakani kulkungana maniji?
why you things mine jumping take?
why do you snatch out of my hands what is mine?} _{kulkungana jinkina
to miss out on someone
not to give a person anything

ngaiana tana kulkungana jinkinanto, tanapini ngaianangu wata kalala talku jinkiji
we them want to miss out, they us not exchange proper give
we do not want to barter with them, because they do not give us the proper [value] in exchange} _{kulkungana kurana
to run fast

kana naujata kulkungana kurai, karari ngato nina naji ninkida, ja nau dakuni
man he quickly is running, now I him see here, and he on the sandhill
that man [can] run very fast: [a short while ago] I saw him here; now he is on top of the sandhill} _{milkitandra kulkungana
for one's eyes to swim; for one's eyes to grow dim; to grow dark in front of one's eyes

milkitandra ngakani kulkungai, ngana wolja ngamalkani, ngani ngururinanto
eyes mine are drooping (from tiredness), me soon watch over, I want to revive
my eyes are getting tired; [please] keep watch over me until I feel revived} _{ngara kulkungana
for the heart to be jumping
for the pulse to be racing

kana wolja jera jurborianau, ngaiana matja najila ngara nunkani kulkungaila, nauja wolja palila nganai
people soon here come in! we already to see heart his jumping, he soon die will
tell the people to come and visit him soon; his pulse is already racing madly, and soon he will die} _{tertia kulkungana
to jump into the centre
to lie down in the middle

tertia kulkungau terti turarala, jidni kutjini japali
into the centre jump middle to sleep, you of the devil afraid
lie down here in the middle to sleep, for you are [too] scared of the devil (as to sleep alongside)} _{kulkungana ngarina
to jump to go down, to go down; to set (of the sun)

ditji matja kulkungana ngarina warai, tankubana nania kulkungana tarala nganal
sun already to leap has gone down, tomorrow she to jump rise will
the sun has already set, [but] she will rise again tomorrow} _{kulkungana tarana
to jump to go up, to ascend quickly

mardani ngani kulkungana tarala nganai pildra nandrala
on ridges I to jump climb will opossum to kill
I will quickly climb the stony ridge to hunt down [some] opossums} _{tjukuru kulkungana
for kangaroos to hop} _{kulkungana dikana
to return quickly

Reuther dikana
to relate, to tell; cf. Dictionary No. 164. However, to return is tikana cf. Dictionary No. 3337.

adverb use.

kana naujata kulkungana tikana warai wolkareli
man he to leap has returned homesick
he has come back quickly, for he was longing for home} kulkunganaterina to jump around for one's own amusement ngaperiai! ngani ninkida kulkunganateriji? 0 father! (Voc.) I here for my own pleasure am jumping around? father, may I jump around for a while to enjoy myself? kulkunganietja jumper; leaper; fast runner kulkujiribana to push down headlong kulkungalalu leaping; jumping; [running kukati back of the head masculine gender. more accurately: the part of the head which extends from the middle of the back of the head to the ear on either side. kukati prop or support masculine gender. under the head during sleep. kukati terkana to support or prop up the back of the head to place one's extended hand[s] behind the ears, on which the head may rest while in a reclining [position] kukatietja one who cannot lie down without some support under his head masculine gender. kunkana kungka-rna to hobble; to limp _{tidna kunkana
to have lame feet

tidnali nganita kunkai, wapani juralu, ngani ngamai
with the feet I am limping, go you, I am staying
my feet are painful, so you folks go on your own, while I stay here} _{tidna dilkali kunkana
to limp on account of a spike in the foot} _{pantja kimali kunkana
to limp on account of a swelling of the knee} _{woltjali kunkana
to limp on one's thigh} _{muntja kunkana
for a sick man to hobble} _{diltjali kunkana
to hobble along
because of [strained or damaged] tendons [or muscles]. Finally, used in connection with numerous physical causes. Used also in reference to animals.} kunkalalu kungka-lha-rlu act of hobbling or limping kunkanietja kungka-rna-yitya one who limps kudnakalu middle of a lake; deepest part Reuther: "Kessel" of a lake; deepest spot in a river when there is water in it. feminine gender. kuparu kuparru young, offspring masculine gender. _{marda kuparu
pounding stone, grinding stone
stone that is held in the hand during the pounding of seed.} _{paja kuparu
young bird} _{nganti kuparu
young animal} _{talara kuparu
small rain clouds} _{ditji kuparu
name by which the sun is known when it is nearing the Tropic of Capricorn

Reuther mistakenly refers to the "Wendekreis des Krebses" ('Tropic of Cancer), which, of course, lies in the northern hemisphere.} _{pirra kuparu
small moon
so named during the first and final quarter.} _{pita kuparu
rubbing stick
stick that is held in the hand during the rubbing of fire.} _{padi kuparu
small caterpillars} _{kuruwitji kuparu
thin root
with which rats are chased out of their holes.} _{kirra kuparu
small boomerang} kuparurina kuparru-Ri-rna to turn into a young [bird] e.g. an egg. kutiri type of insect feminine gender. kupa kupa child _{kupa nauja wariwarinani, dukau ninaia
child he when becoming tired carry him
when the child gets tired, then carry it} _{kupa nania woldrali wariwarinani, dukau nanaia

In error Reuther wrote "nania" (the Nom. case of the pronoun, instead of the Acc. as required).

child she from the heat when becoming exhausted, carry her [on the back]
when the child becomes exhausted from the heat, carry her on your back} _{kupa kamaneli
friend's child; relative's child

nauja kupa kamaneli nunkani, nulia ngaperi nunkani pirna ngundrai
he child friend his, he father his big thinks
the child is that of his friend; he has a high regard for its (i.e. the child's) father'
Therefore the child is also attracted to him.} _{kupa ngakani
my child
term of address applied by the mother's eldest brother, as well as by the father's brothers; each one of them says: 'my child' (or children).} _{kupa jura
my people
the term of address applied by a kapara to his people.
kupata jura ngakani, wolja jera mapaterianau ngana jaura ngarala
children you mine, soon this way congregate me words to hear
you are my children; congregate soon over in this direction to hear what I have to say to you} _{kupa kapara
child leader
sister's husband, the person most respected by the children. [This is the term by which] a brother calls his sister's husband.
nganita wapala nganai kupa kanaraia poto manila
I go will child to leader things to fetch
I will go to my sister's husband to get some things} _{kupa
sister
the name by which the eldest brother calls his sisters.
naka ngato kuna kulnuta jinkia, ja naka ngato kulno jinkia, ja naka ngato kulno jinkia, nganita kupa marapu
there I child (sister) one gave away, and there I child one gave away, and there I one gave away, I children many
I have many sisters: here and there and everywhere I have given one away in marriage
The eldest brother brags in this way, because it is he who gives his sisters away in marriage.} _{kupa balubalu
newly-born child

kupa balubalu matja dankana warai, ngani wapala nganai nanaia najila
child newly-born just born, I go will her to see
a child has just been born; I will go to see her
so it's a girl.} _{kupa waka
small child} _{kupa pirna
big child} _{kupa muntja
sick child} _{kupa kanku
male child
said only by the child's parents.} _{kupa mankara
female child
said only by the child's parents.} _{kupa
adherents of muramura

said to have descended from the muramura himself or from his people.
Darani kupali Darani ngankani ngamalkai
Darana's adherents (children) also do the work of Darana
That is to say, they perform the sacred ceremonies and rituals
Reuther: "Gebetsgesaenge und Formen"
which Darana showed [or demonstrated to] them.} _{kupa matjumatju
orphan
when only the child's father is deceased.
matjumatju bakana jerto nlankanita mauarli jindraiati
child fatherless also satisfy, hungry otherwise [will] cry
satisfy also the fatherless child, lest it cry
When both parents are deceased, the term used is kupa ngamuru.} _{kupa ngamadunka
orphan
when the mother is deceased.
kupa ngamadunka ngato ngamalkala nganai kulkana
child breast bad (no more breast) I keep will to guard
I will look after the motherless child to rear it} _{kupa ngamuru
total orphan
child without a father and mother.
kupa ngamuru papajeli ngamalkananto ngaperali jeri
child orphaned the (sister of the deceased father) ought to have father like
a deceased father's sister ought to rear an orphaned child just like its father [would have reared it]} _{mudlakupa
type of fish
literally, a 'child-like face'.} _{widlakupata
women and children

ngaiana pratjaterina wapala nganai paruja kalitakali widlakupata
we all with me go will after fish except women and children
with the exception of women and children, all the rest of us will go out after fish} _{kupanto
with child
i.e. a pregnant woman.
nania kupanto, wata parparali jatau, ja wata nandrau nanaia, kupa paliati
she with child, not sharply speak, and not beat her, child otherwise [will] die
this woman is pregnant, so don't speak sharply to her and don't beat her, lest the child die

Pregnant women were treated with utmost consideration.

Wkng
alua
child

Ngam
kupa
child

Wkb
wordu
child

Jaur
murua
child

Jandr
burla
child} kulpi kurlpi subincised man masculine gender. thus the man is called who voluntarily submits to a 'second circumcision' (if that term may be used). This operation bears no direct relationship to the real circumcision. In the latter case every male member Reuther: "jedes maennliche Geschlecht" is forced to [go through with] it, but in the other case it is a matter of free choice whether the person concerned wants to submit to the operation or not. This custom is practised by the tribes to the north-west of here, and extends throughout the Diari tribe. To the Jauraworka and Jandruwonta tribes the kulpi is practically a stranger; among the Diari only a fractional number are kulpi; on the other hand, [men of the] Wonkarabana, etc. are nearly all kulpi. One could [practically] describe kulpi as [a form of] "castration" Reuther: "Verschneidung". The male organ is severed lengthwise on the nether side to the depth of the urethra, and then allowed to heal. The reason for doing this is purely sensual, without any kind of religious significance. Thereby the male organ assumes a larger and broader appearance. This, it is believed, the women prefer. I am writing this, in order to let the darker side of heathen nature stand out in its true light, as it is. This subincision, however, does not preclude the possibility of begetting children (as some would believe). This could be proved by hundreds of examples. kulpi ngankana to perform the above operation on a person, [i.e. to subincise]. [The custom] is derived from the two muramura Malkumalkuwulana, whom the north-western tribes regard as their own. The celebration of this ceremony is ascribed to the inventive [genius] of the two [muramura], Malkumalkuwulana. kutikutiri kurdi-kurdiri crooked, bent _{pita kutikutiri
crooked piece of wood} _{kirra kutikutiri
twisted boomerang} _{kalti kutikutiri
crooked spear} _{mariwiri kutikutiri
warped wooden weapon

That is, a very large fighting boomerang, cf. No. 778-22.} _{kajiri kutikutiri
winding creek, curved creek} _{dako kutikutiri
crooked sandhill, uneven sandhill} _{palto kutikutiri
crooked track} _{ngarli kutikutiri
winding subsidiary creek winding channel} _{tidna kutikutiri
crippled foot} _{nguna kutikutiri
crooked arm} _{milki kutikutiri
squinting eye} _{tara kutikutiri
crooked leg} _{mana kutikutiri
crooked mouth} _{kana kutikutiri
crooked man
man who walks with a hollow back and protusive backside.} _{wokara kutikutiri
crooked neck} _{mara kutikutiri
crippled hand} _{billi wonduru kutikutiri
misshapen wonduru bag} _{pirra kutikutiri
misshapen [wooden] dish} _{ngura kutikutiri
disorderly camp
e.g. when [sleepers] do not lie down in an [orderly] row, but one spreads out his feet this way and another that way.} _{jaura kutikutiri
ambiguous words
words capable of double interpretation.} _{ngundrana kutikutiri
to think differently
not to conform to the thinking of the group.} _{tarli kutikutiri
stammering tongue
as when the speaker hesitates or stutters whilst talking.} _{para kutikutiri
curly hair} _{turutupu kutikutiri
crooked cloud of smoke

Reuther inadvertently omitted the noun. He probably meant to say: "die Hauchwolke".

that does not ascend straight upward.} _{pungamoku kutikutiri
crooked beams of a wurley, [crooked rafters]

The pungamoku is actually a wooden framework comprising pieces of timber rammed firmly into the ground and meeting in the centre in the form of an arch. A splendid illustration of this is in Horne and Aiston's The Native Tribes of Central Australia.} _{watara kutikutiri
gusty wind
which constantly changes direction.} _{minka kutikutiri
winding burrow} _{kutikutiri wapana
to twist and turn
of a snake.} _{jama kutikutiri worana
to let a fishing-net down crooked into the water
not to set [supporting] stakes in a straight line.} _{mita kutikutiri
undulating country
hilly, continuously uphill and downdale.} _{mudla kutikutiri
crooked nose} _{koko kutikutiri
crooked hollow tree} _{kurikirra kutikutiri
curved rainbow} _{talarapalku kutikutiri
[rain]cloud that stands at an oblique angle} _{punga mana kutikutiri
crooked doorway into a wurley
from the side.} _{malka kutikutiri
crooked stripes on a painted [human] body} _{woda kutikutiri
crooked [ceremonial] head-dress} _{katu kutikutiri
crescent-shaped windbreak} _{manakirra kutikutiri
curved cheekbone} the origin of this word is ascribed to Nurawordubununa. Once when he came across a winding creek, he used this word for the first time. kutikutiririna to twist and turn itself around e.g. a snake. kutikutiririnaterina to twist (something) for one's own benefit kutikutiriribana to bend, to curve, to twist kutikutirilalu act of bending, act of twisting kunarku kunawarku cross masculine gender. this word, compounded of kudna thick end of anything and worku around near-by; alongside; sideways, means 'the thick end lies sideways or crosswise'. _{palto kunarku
cross-road; intersecting track
the thick end is to be thought of as lying in the direction of the camp from where the pathway begins.
palto nauja kunarku parai, ninaka ngaiani wokaribinkala nganai ja wapala nganai
track he cross is lying, him we break through will and go will
here is a crossing of the ways; we will pass over it and go on} _{pita kunarku
[obstructive] piece of wood lying across the track

pita naupara kunarku parai, woraninapara kana wirarila
wood this there across is lying, throw away this there people to walk around
this piece of wood is lying squarely across the track; throw it aside, so that folks can walk along the track} _{panto kunarku
lake lying in an obstructive position

Reuther: "uebers Kreuz liegen'

across the way.
pantuta nanipara kunarku parai, ngaiana karitjinanto kajirani
lake she (f) crosswise is lying, we want to go around towards the creek
the lake is lying across our track; we had better go around it to get to the creek} _{dako kunarku
sandhill that lies in a diagonal position

dako naujata kunarku parai, wata nauja talku
sandhill he diagonally is lying, not he straight
the sandhill is lying in a diagonal [position] and not like the others} _{watara kunarku
crosswind
i.e. when the wind is blowing in a different direction than the clouds are moving.
talara palku wulu tarai, ja watara kunarku ngakai
rain clouds directly towards (us) are ascending and wind crosswise is blowing
lovely rain clouds are coming up, but the wind is blowing from the side, (so that it will not rain)} _{billi kunarku waltana
to carry a string-bag aslant

billi nulia kunarku waltai, nganti marapu
string-bag he aslant is carrying, animals many
he is carrying his string-bag aslant, for he has [caught] lots of game, and so it is heavy} _{talara kunarku
skirting rain
missing us out.
talara nania kunarku godagodateriji, wata wulu bakana godani
rain she circuitously is pouring down, not directly overhead also is falling down
the rain has gone around circuitously and is teeming down, but in our direction it is not raining} _{Kajiri pariwilpa matja kunarku karitjina warai
the Milky Way (lit: creek sky) already diagonally has turned over
the Milky Way in the sky has already changed (turned around) to a diagonal position} _{ditji kunarku
mid-afternoon
time of day when the sun is situated halfway between midday and sunset.
matja ditjita kunarkula, karari malti pantjila nganai
already the sun at the crossroad,
Reuther: "Kreuzaner. This non-Dictionary word is not directly translatable.
now cool become will
the sun is already halfway in its descent (between midday and evening); it will now get cooler} _{kunarku turarana
to sleep in a diagonal position

ngaiani talku turarai ja nauja kunarku
we straight sleep and he diagonal
we sleep in a parallel position alongside of each other, but he lies diagonally, that is to say, in another direction} _{kunarku ngamana
to sit sideways, to turn one's back on each other

minandru jidni kunarku ngamai? talku ngamamai, jaura ngaiana ngankamalila
why you sideways are sitting? straight sit, words we to discuss
why do you turn your back on us? turn around, so that we can talk to each other} _{kunarku mindrina
to run across another's path

minani jidni mindriji kunarku, puriatita ngani?
why you are running across, otherwise [will] fall I?
why do you run across in front of me? so that I should fall?} _{tali kunarku jatana
to talk over top of a person, to interrupt or interject} _{kunarku dijana
to throw across, to aim from the sidelines

nulia ngana kunarku dijana warai, ngana kalalu ngankala
he me from the side aimed at, me to defeat
he aimed at me from the sidelines, so as to get the better of me} _{kunarku terkana
to stand in the way, to stand between two people

ngani matja kunarku terkana warai, pudla wata tiririnanto
I already in the way have stood, both not should fight
I have placed myself between them, so that they should not fight} _{kunarku wapana
to by-pass, to go around near-by

Reuther: "uebers Kreuz gehen".

minandru nauja kunarku wapai, nauja ngaianangu japali?
why he is going past, he towards us afraid?
why does he go around near-by? is he possibly afraid of us?} _{kunarku todina
to bury crosswise
not to face the head in a southerly direction.
jura ngaperi ngakani kunarku todina warai, nauja wata talku
you [pl.] father mine crosswise have buried, he (this) not right
you have buried my father in a way that the head is not facing the south; it is not right of you [to do that]
Injunction of the old men: 'you shall not bury a person in any other way than that his head is oriented towards the south'.} this word [kunarku] is ascribed to Worawakuna, because he wore his stripes straight across his head. kunarkurina to turn oneself sideways; to take up a position diagonally opposite kunarkuribana kunarku-ri-ipa-rna to place, lay, or tie something across kunarkuetja one who always walks across kunarkula runabout Reuther: "Kreuzaner". e.g. an animal that always runs around near-by. kurla certainly, surely, positively, decidedly, definitely, really _{nganikurla murlata, wata ngani delkinietja
I certainly peaceful, obedient, I not a disobedient [person]
I am certainly obedient and do not object [to doing something]} _{ngaiani kurla ngamai tiri pani
we certainly are sitting down angry not
we are certainly not angry} _{materi kurla
men only

ngaiani materi kurla ninkida ngamai, jura widla worani ngamanimai!
we men only here are sitting, you towards the women sit
here we [definitely] want men only; you [go and] sit with the other women} _{ngapaia kurla wapana
towards water definitely to go
positively to head for water, e.g. to go in the certain direction of water

ngapaia kurla ngaiani wapai, minandru jura ngapa pani wapala ngundrai?
to water certainly we are going, why you water without to go are thinking?
of course, we are heading for water; surely you don't want to continue without water?} _{mauarli kurla wapana
certainly to go hungry
to go where we [will] be satisfied, in other words, where tire [will] be something to eat.} _{kanaia kurla ngaiani wapala nganai kanani wokaralalu
towards people certainly we go will towards people until coming
we will [certainly] head straight for the people until we meet up with them} _{kupaia kurla
definitely towards the child
in the direction of home

nganita kupaia kurla dikala nganai, kupa ngakani waka
I towards the child definitely return will, child mine small
I am definitely going back home, as my child is still a piccaninny (small)} _{jaura kurla
true words

jaura kurla nulu kaukaubana warai, wata jedi jaura
words positive he spoke, not lying words
he told the truth and did not lie} _{woldra pirna kurla
it is certainly very hot} _{kilpa pirna kurla
it is certainly very cold

karari tinkani kilpa pirna kurla ngakala nganai
today in the night cold very big) certainly trickle down will
it will certainly get very cold tonight} _{ngaiani nganti nandrala kurla wapala nganai, wata jutajuta jura jeri
we animals to kill definitely go will, not non-catchers you like
of course we will catch [some] game and not miss out [on our quarry] like you} _{dako pirna kurla nauata, ngaiana dako wakani wapananto
sandhill big for sure he, we sandhill on the small want to go
for sure, this is a huge sandhill, [so] let us climb the low one} _{kana pirna kurla ngato noa jinkila nganai, wata teri wakani
man distinguished big) certainly I wife give will, not young man to a small
I will give my sister in marriage to a prominent man, not to an insignificant young fellow} _{panto kurla naniata parumarra
lake she (f) decidedly with fish
there are decidedly fish in this lake} _{kajiri kurla naujata
this is certainly a big creek} _{talara kurla naniwa jerra tarala wapaia
rain certainly she there is coming up
rainy weather is certainly coming up over there} _{kanta kurla paruparu punkai
grass certainly everywhere is growing
the grass is certainly growing everywhere} _{ngani kurla tikaila
I am definitely coming back} _{nguraia kurla
straight in the direction of camp} _{mandru kurla ngato najina warai, woderi kulnuta?
two for certain I have seen, where one?
two I saw for certain, but where is the third?} _{jaura kurla nulia kaukaubai, muntali ngato ninaia ngarana warai
words accurately he narrates, [my]self I him have heard
he describes the circumstances accurately; I have heard him myself} this word kurla is said to have originated from Mandramankana. His two sons wanted to go and fetch their wives, but he said: 'I will certainly go and fetch them for you'. kunkitiri kunkithiri crayfish kurindi crab kundakunda crab kundikundi kurndikurndi crooked kutikutiri No. 1013 kundi kunthi mosquito feminine gender. kunjila nest feminine gender. _{paja kunjila
bird-nest} _{paua kunjila
threshed grass-stems from which the seed has been gleaned} _{nganti kunjila
lodging-place of land animals} the children of Pajawolana once saw a bird's nest and named it [as above]. Wkng nest kunmi kunmi fog feminine gender. kunmieli talara kalingai, talara wata morla godananto fog rain extinguishes, rain not more shall fall down the fog indicates that no more rain will fall kurlana to pluck, to tear off; to uproot from out of the ground _{kanta kurlana
to tear off brushwood

kanta jerra kurlau, punga ngaldra walpala
brushwood there tear off, wurley we both to cover
tear some brushwood off over there with which to cover our wurley} _{kutja kurlana
to pluck feathers

ngato kutja kurlana warai, karari ngani wimaia wirila nganai
I feathers plucked, today I for a sacred ceremony
Reuther: "Gebetsgesang".
slip inside will
I have collected some feathers for myself, and today I will put (stick) them on for a sacred ceremony} _{maltara kurlana
to pluck emu feathers} _{nganka kurlana
to tear out a beard} _{winkara kurlana
to pull up winkara roots
thus of all roots.} _{tiwi kurlana
to pick flowers

Jelkabalubaluna is said to have invented this word. His two wives tore out each others' hair.} kuninginka wood-worm lives in gumtrees, is there sought after, and eaten with relish. feminine gender. kunpana kunpa-rna to rub in, to stroke, to caress, to fondle in order to conciliate the menfolk, or to put them in a good mood, women pat them on the head with a flat hand, and stroke them with both hands down the cheeks as far as above the chest. This is called kunpana. _{kana kunpana
to rub a person

kunkieli kana muntja kunpai tepi ngankala
witchdoctor people sick strokes alive to make
the witchdoctor strokes patients with his hands, so that they are restored to health} _{kupa kunpana
to caress [or fondle] a child

widlali kupa kunpai ngantjana
mother child caresses to love
out of love a mother caresses her child} _{jama kunpana
to rub in a fishing-net

ngato jama ngakani kapura kutjali kunpananto nania wirdirinanto
I fishing-net my armpit with hair want to rub in she is to grow long
I must rub in my fishing-net with the smell of singed armpit-hair, so that it grows real long

the hairs are burnt on a glowing coal; these are then rubbed in the hands to powder, and with this the net is then rubbed in. The object is to [help one] bear in mind to weave a really long net.} kunpanietja one who strokes or rubs in kunpalalu act of stroking or fondling kudnakutina to sink down, to go under _{kana nauka kudnakutiji tara parina, nurujeli ngariamai ngapani ninaia dukarala
man he is sinking upper thigh to suffer cramp, quickly go down into the water him to pull out
this man has developed a cramp in the thigh and is sinking; quickly jump into the water and pull him out} _{kirra kudnakutina
for a boomerang to sink

kirra ngakani kudnakutina warai ngapani
boomerang my sunk has into water
my boomerang has sunk under water} kudnakutibana Inadvertently Reuther wrote kudakutibana Moreover, in the case of paragraphs 4, 6 and 8, he changed the spelling to kudikutibana. However, in view of the explanation he gives as to the word's origin, and of the words which follow, emanating from the same stem, both variants are wrong. to submerge under water, to flood, to inundate _{ngapa pirnali pita pratjana kudnakutibana warai
water big trees all has inundated
the big flood has inundated all the trees, so that they are all standing in water} _{watiwati kudnakutibana
to inundate an island} _{kana kudnakutibana
to surpass [another] person

kana nulia kana marapu kudnakutibai wimali
man he people many surpasses in singing
in singing he surpasses many other men, that is to say, he sings more beautifully than the others} _{to surpass, to outmatch in strength

nulupini kanali kana marapu kudnakutibai palku ngurungurujeli
this man men many outmatches body in strength
in physical strength this fellow outmatches lots of men (people)} _{jaurali kudnakutibana
to cover over with words
to drown out by shouting, to bring to silence

nulia kanali jaura pirnali kalalu kudnakutibai
he man word through loud (big) to subdue covers over
he silences the people by means of his stentorian voice} _{to render invisible

kantali kana waka ninaka ngampu kudnakutibai
grass (underwood) man small him almost makes invisible
the grass is so tall, that one almost cannot see a short man} _{to place in the shade; to grow bigger; to outgrow or overrun

ngurawonpali paua pratjana kudnakutibai
the seed-bearing ngurawonpa (grass) outgrows all other seed-plants (grasses)} _{to outrank in size

karawarali paja pratjana kudnakutibai
the eagle outranks all [other] birds in size} _{to exceed in smallness
both of people and things} _{to surpass, transcend in beauty} _{to exceed, outrival in brilliancy} Mandramankana is said to have coined this word. When he had dug a well, so much water gushed forth that it covered the earth far and wide. In other words, the earth was transformed into an abyss. The word, composed of kudna deep section of water and kutibana to hide, means 'to hide in the depths'. kudnakutibanaterina to draw into the depths for oneself e.g. when a crocodile drags a person down into the water to devour him there. kudnakutibalalu act of covering up, covering over, or submerging into deep water kudnakutibalalu one who covers up Waves are so called, because they draw people as well as things into the depths. kutjawonta handled stone-knife masculine gender. on one end of a long sharp stone [a lump of] resin is attached, to enable a firm grip. This knife is used for hand-to-hand fighting. With it an effort is made to gash the hollow of the opponents knee so that he is forced to the ground, or to inflict a wound in the thigh or on the back so as to render him immobile. The Aborigines are very scared of this hand-weapon of an opponent, because by it a man can be maimed and crippled for the rest of his days. kutju in Wonkanguru - it is a word of Wonkanguru coinage - is wutju in Diari, and means 'long'. wonta is the term applied to a man who is on a journey. The [complete word] therefore means: 'a long stone knife' [for use] by a traveller, respectively, a stranger. Heathenism has revealed its [true] character in this way: love your friend (your fellow-tribesman), but hate your enemy (a stranger). kuluwa kuluwa [type of] prickly bush feminine gender. it is of practical use to the Aborigines, insofar that they can obtain water from its roots when needed, and so save their lives. The bush is burnt down, the roots dug out, and the water then allowed to drip from these. its discovery is attributed to the two wives of Jelkabalubaluna, and so the bush is also feminine. The two women were on a journey, but had no water. However, by means of this bush they saved their lives in the manner described above. Reuther elsewhere describes it as a 'flowering plant that has edible fruit'. under No. 2664-19 Reuther lists this as 'edible caterpillar or grub'. Howitt (1904: 789fn40): "The kulua is the Needle-bush, Hakea Leucoptera". Crombie et al (2021: 148) give "kudluwa Needlewood plant (Hakea species)". Breen (2015: 34) gives kuluwa needlewood (Hakea ivoryi) in Yandruwandha. No. 499-3, No. 2036-4, No. 2497-37, No. 2675-14, No. 2756-33, No. 3050-60, No. 3288-16, No. 3397-9 kulnukilina kurnu kirli-rna to make dance movements on one's own i.e. to perform as an individual dancer. compound of kulno one; alone and kilina to make dance movements. this word is derived from the legend of Papapana, who by means of ceremonial songs entreated the mura for turkeys (karlatura). As one [who performed this role], he became the ultimate exemplar Reuther: "Typus". for invocation to the "deity" with resepect to this species of bird which provides [such valuable] sustenance to the Aborigines by way of meat and eggs. This muramura came down the Frome Creek, always performed his ceremonial songs on his won, without [the aid of] his servants, and in the course of his ritual performances represented the turkeys as growing lean to fat, or as [walking] out of a drought into good times, out of a dry country into a good land. Just as he [once did], so today in imitation of him his adherents still perform his ceremonies by way of drama and ceremonial singing in the so-called "corroborees". His emblem is an oblique Reuther: "schief 'crooked, slanting, etc.'. cross, wrapped with human hair string, whose ends exhibit tufts of feathers (cf. sketch). a sketch of this emblem is to be found on Reuther's original page 135 of Volume X. On his head he wore an enormous tuft of feathers, around his forehead a band, in his mouth a dog's tail, on each thigh a bunch of feathers, across the chest black, red and white diagonal stripes; he also had red arms and legs. These distinctive features are still to be seen at present-day corroborees. As one who solicits this bird species, he appears in the legend entirely in the form of that bird. He lays eggs, moults (or casts his feathers), mates, prepares for himself a nest which is lined with feathers he himself has plucked, and leads around his young hatched ones among the green grass which is growing as the result of the rain that has fallen etc. (For the rest, see the legend.) It is for this reason that the Aborigines have been falsely accredited in the legends not only with creative powers, but also turning into animals. Reuther: "Vertierungen". It is not so in either case, and the Aborigine is as much a stranger to such views as we Europeans are. kudnankari kudnankari kunankari south masculine gender. this is a Wonkanguru word. In the present context "kudna" signifies a small ruffle on top of the head, around which the hair is turned and wound; nkari means 'to lie opposite. The word therefore signifies 'lying opposite the small ruffle on top of the head. the term indicating this direction stems from the custom that a soulless corpse (not yet devoid of its spiritual powers) It is highly probable that Reuther meant "nicht entgeistert" i.e. 'not deprived of life and vitality', rather than "nicht entgeistigt. is placed at burial with the head facing toward the south, because it is believed that souls become embodied (or incarnated) from the south. All the heathen dead are buried with the head lying toward the south. Hence the direction 'south' lies opposite the ruffle on top of the head. in Diari the word is tidnanta. tidna means 'foot' and -ta is a [grammatical] form indicating certainty; the -n- is inserted for euphony. The word tidnanta is derived from tidnanturu, which, compounded of tidna foot and turu fire, means 'the foot (or feet) towards the fire'. Since a man protects himself against the hot north winds in summer by erecting a windbreak on the north side of his camp, his feet face the fire, i.e. towards the south. That is why this direction is known by that term. People also lie down to sleep with their faces turned towards the south, because of the moon. A 'native', especially after bathing in the water, never turns his face to the moon, for he believes he would [then] become ill. tidnanta forecourt of a wurley i.e. living area immediately in front of the building. _{tidnantani turu tarau tidna talpila
in the forecourt fire kindle feet in order to warm
kindle a fire in the forecourt to warm [our] feet} _{The word as signifying 'south'.
tidnantani
Reuther: (in error) "tidnantari".
ngaiani kanakurana warai
towards the south we man laid
we buried the man with his head facing south} the word is said to have originated with the story of Darana, who directed that men should bury the dead with the head facing south. kulpina to look for _{kana kulpina
to search for a man

kana ninaia kulpiamai, nau tinkani wapana warai, jirijiri nau kara
man him search for, he in the night went out of his wits perhaps
search for this man, for he wandered off during the night, and may even be out of his mind} _{nganti kulpina
to search around for an animal

nganti worku kulpiau minkani najila jeruparajeri nau palkana woranani
animal all-around look for in the burrow to see, in about that direction he ran (tracks) leaving
go around everywhere and search around for the animal; look also in the burrows! I have lost his tracks coming in this direction} _{ngapa kulpina
to look for water

kulpiau, matja mankamankana turu japiau, ngaiani najinanto
water look for, already to find fire kindle, we want to see, ie. go (that way) to look for water, and when you have found it, light a fire so that we can see it} _{nari kulpina
to search for a dead man
who has perished of thirst or from some other cause.
nari kulpianimai, woderi nau palina paraia tinka mapala
dead man look for where he died night to gather
look for the dead man and find out where he died; there gather up his remains and bury them
A man's mortal remains are called 'night', because he no longer sees [the light of] the sun.} _{ngura kulpina
to look for a camp

kana ninkida wirarina warai, ngaldra ngura kulpila wapaia, woderi tana ngamai
people here walked (seeing the footprints), we both camp are searching for where they are sitting down
people have been walking around here; we are both looking for the place where they are camped} _{marda kulpina
to look for a buried millstone

wapanau marda kulpila, woderi nulu nina todina wonti
go millstone to look for, where he him has buried
look around for the millstone [at the spot] where he buried it} _{paja kapi kulpina
to look for birds' eggs} _{kirra kulpina
to look for a boomerang} _{kupa kulpina
to search for a child} _{kulpina wapana
to go in search of
adverb use.

ngaiani kurla kulpina wapala nganai, jelaujerra ngaiani mankamankala nganai
we certainly to search go will, anywhere there we find will
we will certainly go in search, and will find [it] there somewhere} _{kulpina kurana
to look around

wolja terkau! ngato kintala kulpina kuranani bulu milki
soon stand! I dog while looking around unable eyes
wait awhile! I first want to look around for my dog which I cannot sight [at the moment]} _{kulpina tikana

Reuther "dikana".

to turn back and look for
adverb use.

ngato kulpina tikala
Reuther: dikala.
nganai marda ngakani manila, nina mankamankanani
I to search return will millstone mine to fetch, him when finding
I will come back and look for my millstone [to see] if I can find it} _{kulpina karitjina
to go around in a circle in search of
adverb use.

ngato pantuni kulpina karitjila nganai kana tananaua

Inadvertently Reuther wrote "tanaua;" however, that is only the nominative, whereas the accusative case is required.

I around the lake to search for go around will people them
I will go around the lake in search of the people} _{kulpina karitjina
as in [13].
pariwilpali ngaianana kulpina karitjila wapaia, jiritjianau jura, punga wotila
the sky us to search for went around in a circle, stand up you, wurleys to build
the weather has changed (in favour of rain); get up and build your wurleys} _{kulpina karitjina
to encircle, to surround

ngapali ngaianana kulpina karitjila wapaia, ngaiana burkananto dakuja, ngapa ngaljerini ngara
water us to search for encircled, we want to wade through onto the sandhill, water while getting less (falling) perhaps
the water has encircled us; let us wade through it [to get] onto the sandhill, until it possibly subsides (falls)} _{kulpina karitjina
to turn something around
as in [13], [14], and [15].
watarani katu jerra kulpina karitjianau, watara pani ngaiana turarala
because of the wind windbreak there to look for turn round, without
Reuther: "Wind nein" 'Wind no' instead of ohne Wind.
wind we in order to sleep
because of the wind, erect the shelter on the windward side, so that we can go to sleep sheltered from the wind} kulpinaterina to look for something for oneself kulpilalu act of searching literally, 'to search around until a thing is found', or better: the searcher until he finds what he is looking for. kulpila searcher one who is right now in the act of searching. kulpinietja searcher i.e. one who is always on the search. this word stems from the legend of Jelkabalubaluna. The two wives of this muramura called their act of searching kulpina They were, of course, looking for their husband with the object of killing him. Diari search Wkng search Kuj search Ngam search Jaur search Jela search kundrukundru kundrukundru cold; cough; flu masculine gender. _{kundrukundrujeli ngaianina nandrai
cold in the head us beats
we are afflicted with a cold in the head} _{kundrukundrujeli ngana ngara ja mangatandra patibai
cold me heart and head stirs up
a cold irritates my heart as well as my head, it worries me} _{kundrukundrujeli ngana wakaribai
cold me makes small
a cold is affecting all my joints} _{mita kanukanujeli ngaianina kundrukundru jinkiji
earth steam us a cold gives
the steam that rises from the (damp) ground causes us to catch cold} _{kungurali ja turutupujeli kundrukundru jinkiji
dust and smoke a cold gives
dust and smoke bring on a cold} _{kanali ngaianingu kundrukundru jinkiji jelauandru
people us a cold give from yonder
the people from over yonder bewitch us with a cold

the people who venerate the kadnunka mura are able to do this. maltara
emu feathers and small, sharp wooden sticks are [wrapped] in a piece of fur and hung on a tree. If the object is to bewitch people with colds, a stick is taken out and temporarily stuck into the fire. Then, whilst chanting the [appropriate ngilbi] song,
Reuther: "Gebetsgesang" 'prayer-song'. However, I have substituted this with the more specific ngilbi (ceremonial) song.
a man takes it and walks in the direction of the people who are to catch cold.} kurukutukutu silent, secretive adjective and adverb. _{kurukutukutu ngamana
to sit in silence

ngaiana kurukutukutu ngamananto, ngaianana kanali ngaraiati
we silent want to sit, us people otherwise [will) hear
let us sit [here] in silence, so that the people don't hear us} _{pariwilpa kurukutukutu
for the air to be still (calm)

karari pariwilpa kurukutukutu, wolja talara godala nganai, watara ngakanani
now air (sky) still, soon rain fall will, wind when blowing
at present it is calm, but as soon as the wind comes up it will rain} _{ngapa kurukutukutu
calm smooth water

ngapata nania kurukutukutu parai, mandikilla pani
water she calm is lying, waves without

Reuther: "Wellen nein" 'waves no' instead of Wellen ohne 'waves without'. Reuther is in the habit of translating pani almost exclusively with 'no,' whereas the context may dictate the use of another, more appropriate word.

the water is smooth, without [any] waves} _{kurukutukutu duldrina
to be quiet during [the performance of] a sacred ceremony

Reuther: "beim Gebetsgesang".

kurukutukutu duldrianimai, wata mirtja ngankana, marapu miritjali tjautjau pantjiati
perform the sacred ceremony in quietness, without [any] shouting, lest many become confused} _{kurukutu[kutu]jeli najina
to look at in silence

muntjali nulia miritja wata ngantjai, kurukutukutujeli najianau ninaia, ngara nunkani wokariati
sick man he shouting not likes, silently look at him, heart his otherwise [will] break
look at the patient in silence and don't make a noise, lest he be heart-broken} _{kurukutukutujeli todina
to bury in silence

kurukutukutujeli jura ngana najina, ja bakana ngana kurukutukutujeli todina, jerto ngani
silently you me to see, and also me silently to bury, satisfied I
you are to look on me in silence, and bury me in silence, for I am satisfied

that is to say, I have helped to kill enough people.

It always constitutes peace of mind to a dying man, if he has helped to kill a lot of people.} _{kurukutukutujeli noa jinkina
quietly [or secretly] to give a man or woman in marriage, without having made it publicly known

jura kupani ngakanani noa jinkina warai kurukutukutujeli ja wata ngakangu kalkana warai?
you [to] child to my husband have given quietly and not me have waited for?
you have given my daughter a husband on the quiet and did not wait for me?} _{kurukutukutujeli nandrana
quietly [or secretly] to kill

ninaia ngaiani kurukutukutujeli nandrala nganai, tanali tepi nunkani kulkaiati
him we quietly kill will, they life his otherwise [will] protect
we will kill him secretly, for if we do it openly, they will prevent us} _{katu kurukutukutujeli
calm windbreak

katuta nauta kurukutukututa, ninkida ngaiani tinkani parananto
windbreak he quiet, here we during the night want to lie
it is nice and calm behind this wind-break; let us sleep here for the night} _{kurukutukutujeli terkana
to stand still} _{kurukutukutujeli tikana

Reuther: dikana

to decamp and go back without saying a word} _{kurukutukutujeli poto manina
quietly to take things [away] without asking or saying a word} _{kurukutukutujeli jaura jatana
to make a speech when everyone else is quiet
the law-instructors do this in the camp, when everything is quiet.} _{kurukutukutujeli wirina
to enter the camp without saying a word} _{kurukutukutujeli tajina
to eat on the quiet
without telling anyone about it.} _{kurukutukutu nania watara wokarai kunngara pani
quiet she wind is coming, blustering without
the wind is blowing quietly this time, without [our] first hearing its blustering} kurukutukuturina to grow calm or quiet _{ngaiana kurukutukuturinanto kana nguruja mirtja ngarala
we want to be quiet people others' shouting to hear
let us be quiet, in order [to be able] to hear the other people's shouting} _{kurukutukuturianau talara ngarala, woderi pantji wapanani kunngara
be quiet rain in order to hear, where strip of rain while following howling [wind]
be quiet, so that we can ascertain from the howling [wind] where the strip of rain has fallen} _{kurukutukuturina mura ngarala
to be quiet so as [to be able] to hear a sacred ceremony} _{kana kurukutukuturina
for people to become quiet
during the night.} _{kurukutukuturina terkana
to be quiet and stand still
adverb use.} kurukutukuturibana to quieten, to silence _{matja ngato tanaua kurukutukuturibana warai, karari tanaia ngapu
already I them have silenced, now they speechless
I have silenced them, so that they [now] have nothing more to say} _{ngato karku matananto watara kurukutukuturibala, jama nania wokaribaiati mandikillali
I [red] ochre want to bite in pieces wind in order to silence, fishing-net her otherwise [will] tear off by the waves
I will put red ochre in my mouth and spray it against the wind to calm it down, lest the waves tear my fishing-net} kurukutukutula quiet person i.e. momentarily. kurukutukutuetja quiet person i.e. habitually. masculine gender. kurukutukuturibanaterina to keep something quiet for oneself this word originates from the legend of Dimpiwalakana, who at first had no mouth, so that he could not speak. Eventually he called this kurukutukutu. kuti kuti black swan feminine gender. this [bird] appears in the legend of Watapajiri, and is therefore of feminine gender. Watapajiri entreated the Mura for swans through her sacred chants which are repeated to this day. For that reason she herself appears in the legend as a swan. The swan received its black feathers [from the fact that] somewhere in the vicinity of present-day Bukaltanina Watapajiri blew into an almost burnt-out fire, causing the ashes to fall about her like dust. The red beak comes from the glowing coals that were still to be found [down] underneath the ashes. kutjara ear, leaf masculine gender. compare tharlpa 'ear, leaf'. _{ear

kana kutjara
person's ear} _{leaves

patara kutjara
gum leaves} _{wirra kutjara
leaves of the wirra [bush]
Similarly of all leaves of bushes, trees, and plants.} this word is derived from the legend of Kakurupillawulana, who called the ears of his dog kutjara. kutjaraburu deaf _{kana kutjaraburu naupara, parapara jatau nunkangu, nulu ngarananto bakana
man deaf this, loudly speak to him, he is to hear also
this man is deaf; speak loudly to him, so that he also understands} _{said [also] of a person who does not want to hear.
kutjaraburu jidni?
are you deaf?} when Malkalingurkumana took that huge millstone away from the people and carried it away, they called out after him, but he pretended not to have heard them; that is to say, he acted as though he was deaf, and kept going. kutjarabururina to become deaf kumana to dance of women. Dance movements of women are made by [lifting up] their thighs, i.e. to prance about. (1) These movements are made in the course of a fight to goad the men on. (2) When someone has died, the women go around the grave, perform these movements, and wail at the same time. (3) When the Jeljujanti, Karangura, Jauraworka, Marula, Ngulubulu and Karingatata women and girls have devoured a deceased girl strange to the area, Reuther: "ausserhalb des Ortes". they bring her bones into camp in a [wooden] dish, during which they kumana prance about. Girls are eaten only by [members of] the female sex, and boys by the male sex. Reuther numbered the items above as sub-entries but they belong together in terms of ethnographic practices. The first sub-entry is thus numbered [4]. Note that in entry No. 75D he also mentions kumana by women in order to incite men to avenge a death. _{tataru kumana
for fog to dissipate
when it breaks up into small clouds, and gradually dissipates.} _{nilanila kumana
for a mirage to shimmer} _{kalibilibili kumana
for a butterfly to flutter [its wings]} _{paja kumana
for a bird to flutter [about]} _{pintjipintjintara kumana
for a bat to flutter [to and fro]} kumalkijiribamalina to incite one another to prance about kumanietja female prancer or dancer kurukoku kurukuku type of dove or pigeon Reuther writes kuru instead of kurukoku. In Vol.VIII, No. 167, Reuther describes this bird as having red feathers around the eyes. J.G. Irrgang designates it as the 'white-spotted dove'. Is this possibly the Indian turtledove? feminine gender. kuru indicates the cooing of the dove, and koku is the crop [or gizzard]. The meaning is: '[while] the dove coos, the seed in her crop becomes tenderised for her young ones'. Fry (1941: 137) "kurukuku 'diamond dove'". kurutarana kurutharra-rna to forget; to lose literally, 'to climb in secret; secretly to run away'. _{kirra kurutarana
to forget one's boomerang

kirra ngakani ngani kurutarana warai wolja kalkau, ngani mindridikanani
boomerang mine I have forgotten, soon wait, I when running back
I have forgotten my boomerang; wait awhile until I run back to fetch it} _{poto worduni kurutarana
to forget odds and ends
little things, such as stone knives, etc.
poto worduworduni ngani kurutarana warai, ngani dikala nganai manila
things small I forgot, I return will to fetch
I forgot my odds and ends; I will go back and fetch them} _{jamani kurutarana
to look around at a net

jamani ngani kurutaranteriji wata jinkini nulu ngana ngatjina warai
towards the fishing-net I forgot myself in passing not giving he me requested
I forgot in passing to look around at the net, nor did I let him take out anything (i.e. fish) when he asked me} _{widlani kurutarana
to forget to tell the women

widlani ngani kurutarana kurana warai poto ngumu ngamalkananto, tana piltjaru paraiati
to the women I forgot to leave behind things good ought to look after, they scattered otherwise [will] lie
I forgot to tell the women that they should look after the things properly, so that they don't lie scattered about} _{kurutarana nganti tajina
to forget to eat meat
e.g I have eaten all the meat and forgotten to leave some [for later].

Reuther evidently forgot to supply the Diari text.} _{ngamana kurutarana
to sit in idleness

nauja milingeru kurutarana ngamai, wata nulia jama dakai
he always to forget is sitting, not he fishing-net is weaving
he is always sitting in idleness and doesn't weave himself a net} _{kurutarana dikana
to forget to return
i.e. to let it lie.

kirrata ngakani ngato naka kurutaribana dikana warai, ngani tankubana wapala nganai manina dikana
boomerang mine I there caused to forget (tr.) returned (left it lie, threw it down), I tomorrow go will to get to return
i.e. I threw down my boomerang there yesterday, [but] will go back tomorrow to fetch it} _{narini kurutarana
to forget about the dead

narinita ngaiani waru kurutaraia, jurata woljalu ngundrina
deceased we long ago have forgotten, you until soon to think?
we have long ago forgotten about the dead man; are you still thinking of him today?
that is to say, are you still wanting to take vengeance on his behalf?} _{paltuni kurutarana
to lose the track} _{jaurani kurutarana
to forget news
or words.} _{punga wotila kurutarana
to forget to erect a wurley} _{kanani kurutarana
to forget to tell people} _{pauani kurutarana
to forget to dig a pit for seed-grain} _{manu kurutarana
not to think very much} _{kupani kurutarana
to forget a child} _{muntjani kurutarana
to forget a patient} _{kurutarana noa patana
not to keep the marriage vow} this word is derived from the legend of Tjundana, who once ate some meat but forgot to give some to his people also. He called this kurutarana. kurutaribana kurutharra-ipa-rna to cause [or try] to forget something; not to want to know anything more about a thing; not desirous to think any more about something kurutarintana kurutharra-nthi-rna to forget something in passing kurutaranaterina kurutharra-rna tharri-rna to forget something to one's own advantage kurutaralalu kurutharra-lha-rlu act of forgetting kurutaranietja kurutharra-rna-yitya one who forgets At this point in the original MS Reuther inserted an "Appendix to 943", numbering paragraphs 13 to 31. However, I have inserted these at the appropriate place under No. 943, so that all paragraphs from 1 to 31 appear there together. kunngara kunngaRa howling, blustering masculine gender. watara kunngara howling of the wind. kunngararina kunngaRa-Ri-rna for the wind gradually to increase in strength until it [begins to] howl. kunngaraetja kunngaRa-yitya howler of the wind only. kurlapalku shin; calf of leg masculine gender. _{kana kurlapalku
calf or shin of humans} _{kintala kurlapalku
dog's shin
the foreleg as far as the knee.} _{nganti kurlapalku
shin of an animal
foreleg of all animals as far as the knee.} _{paja kurlapalku
lower part of the leg of a bird} _{kurlapalku patana
for the shin to give pain} _{kurlapalku waka
small or narrow shin} _{kurlapalku mati
fat shin} _{kurlapalku wutju
long shin} _{kurlapalku pani
without a shin} Mandramankana named this part of the body, since he had practically no shins, hut saw them on other people. kulkampara wasp feminine gender. Kataworduworduna requested all the flying vermin. kurlangana to withhold, to withdraw vtr and vi. _{mitali kurlangana
to force out of the country

tana ngaianangu mitali kurlangai, windri tana ngamala mitaia wora
they to us from the land are supplanting, only they in order to sit on the ground many
they want to force us out of the area, because they are many and want to occupy it} _{kanani kurlangana
to restrain or repel people

wata jura ngakangu jela wapala nganai, ngani jurangu kurlangai
not you to me together go will, I you do not want
you shall not return home with me, for I don't want you} _{kanali kurlangana
to curb or hold people back
vtr.

nauja kanali kurlangai Kirlalpalali
he people detains belonging to Killalpanina,
Reuther: "Killalpaninaanern".

he is holding back the people from those living at Kirlalpanina} _{potuni kurlangana
to hold back or withhold things
not to let them be bartered.
ngaiani Marilani poto wata jinkila nganai, a-ai, poto ngaiani tanangu kurlangai
we to the Marree people things not give will, no, things we to them are withholding
we will not engage in bartering with the Marree people, but are withholding the goods intended for exchange

Marree is the European equivalent for the Aboriginal place-name of Mari, while Marila means the people belonging to or inhabiting Marree.
Response by the people in Marree:
potujeli tana kurlangai ngaianangu
with things they are withholding to us
they are not offering their goods for exchange} _{mankarali kurlangana
for a girl to run away

mankarali nania kurlangajila, wata morla nankangu turaturana
the girl is withdrawing, not more to her often to sleep
the girl is running away; she does not want anyone to sleep with her frequently} by 'girl' in this instance is meant a woman who is only just married. _{karuwalieli kurlangana
to withhold an uncircumcised youth
not to let an uncircumcised [youth] be circumcised with those [of another group]. Tribes mutually well-disposed often celebrate a circimcision festival together, in order to make it more grand. If there are tribes who do not wish to do so for one reason or another, then the above word applies.} _{ngapa kurlangana
to reserve water
not to grant fishing rights to others.
ngapali tanapara kurlangai ngaianangu
water those are forbidding to us
those people forbid us to fish in their waters} _{ngantini kurlangana
to reserve game
to prohibit other people from hunting on one's territory.} _{mardali kurlangana
to reserve stones
not to allow any millstones, etc. to be fetched.} _{narieli kurlangana
to withhold a dead man
[for people] not to say what occasioned a man's death, in other words, they won't commit themselves.} kurlanganietja Reuther spelt the above three words with an 'a' instead of 'u' in the first syllable, "karlanganietja", etc. one who withholds kurlangalalu act of withholding kurlanganaterina to withhold something for oneself middle voice. this word originated from the legend of Kirlawilina, who, because of several girls, chased (kurlangana) his younger brother away, and gave him no young girl to wife. marda marda stone, millstone masculine gender. these millstones are brought from Jidniminka for purposes of trade. The Jandruwonta and Jauraworka people are the owners of this stone-pit, which is of great importance to them for the bartering trade. A good millstone passes for a considerable fortune. In the first place, one has to pay heavily for it; what is more, it is not a trifling matter to have to carry such a [large and heavy] stone on the head. Many an elder brother has traded his sister for a good millstone. Thus a certain Tjerkilina carried such a millstone from Pirikundi on behalf of Pajawalana, who thereupon gave him his sister as wife. Anyone who did not have a stone was called bakubaku. These bakubaku folk bring their seed into the camps of those who possess stones, and pound it there, but the stone may not be taken outside of the wurley. If the camp is deserted, the stone is buried. Owners [of millstones] are called marda-kapara stone proprietor. Several weeks ago an old Christian by the name of Simeon bequeathed his millstone to me; I consider this a great honour to myself. As an heirloom, this stone is often passed onto the youngest brother [of the deceased]. Children should not possess their father's millstone, because thereby they would ever and again be reminded of their father. If no younger brother is [still] alive, then the children smash their father's millstone. Before the stone is lifted from the stone-pit onto a man's head, it is told: Mai! mankara ngundrau, nani karari ngamai ngurani, ngauariau! nurujeli ngaldra wapai mankaraia now, think of the girl living in the camp (to which I am going to carry you); think of that, and make yourself light! we will both hurry to the girl The purpose of this is that the stone should not weigh down too heavily on the head. when millstones are quarried by the Jauraworka men, the sacred chants of Ngardutajina are repeated. _{marda panki
edge of a millstone

marda pankini muruworau balu ngankana!
stone on the side rub smooth to make
rub the edge of the millstone to make it smooth} _{marda mandra
bottom face of a millstone
literally, 'body of a millstone'.} _{marda mudla
tip
Reuther: "Spitze". Probably what is meant is the 'narrower end'.
of a millstone} _{marda woda
end of the millstone} _{marda doku
upper face of the millstone} _{marda ngarrana
to place the millstone in a sloping position
so that the seed runs off into a wooden bowl.} mardala marda-lha millstoner Reuther: "Mahlsteinaner". masculine gender. this is the name given to the people, in whose tribal area these stones are to be found. mardaetja marda-yitya person who thinks only of his millstone masculine gender. and has it under constant surveillance. marda kuparu marda kuparru pounding stone masculine gender. i.e. the stone that is used for pounding [or grinding seed]. marda wadi stone on which seed is pounded feminine gender. the following types of seed are pounded on it: ngardu, wirra, kuntjiri, kalju, palkara, dilikawirra and kalumpa. 'To pound seed' is termed paua dakana. In this instance it is called paua pitana. The [above] type of stone is found at Kandrimoku, and for that reason is traded by the Diari people. Here also the pounding-stone is called marda kuparu (as in No. 1084) The distinction between masculine and feminine stems from the fact that originally the muramura ground the seed, whereas the women pounded it. marda paltiri flat smooth-like millstone feminine gender. this stone is procured from Jediana, which area belonged to the Wonkaranta people. Whole expeditions would go there, attended by sacred ceremonies. It would usually take two to three months before such a caravan [of travellers] returned. mardawonpa marda wanpa stony hill; range; rocky ridge masculine gender. derived from marda stone and wonpa hill. mardakalikali marda kalikali mountain slope masculine gender. derived from marda stone and kalikali slope, incline. mardatula marda thurla stone chisel masculine gender. mardataldra marda thandra rock masculine gender. mardatuluru mountain ridge; crest of a range masculine gender. mardatjupatjupara boulder; block of stone masculine gender. mardawanpiwanpi marda wanpiwanpi cleft in a rock, cavity in a rock masculine gender. mardatjiritjiri marda tyirityiri rocky mountain peak masculine gender. mardapalipali marda palipali level surface on top of a range masculine gender. i.e. presumably a flat-topped hill, or table-mountain. mardapatjirla marda patyirla type of stone knife masculine gender. mardapalara marda palara [vegetationless] stony flat; gibber plain masculine gender. mardatiwitiwi marda thiwithiwi stone shards, stone fragments masculine gender. mardatatjitatji stone chisel masculine gender. with which a millstone is "picked" when it has become too smooth. mardatjilpitjilpi marda tyilpityilpi stones that project out of the ground masculine gender. mardabulu marda pulu chalk-stone, gypseous stone masculine gender. mardakultji marda kultyi stone ball; round stone masculine gender. mardalburu tiny stones masculine gender. found on many a flat, as though they have been strewn there. mardamilbi marda milpi raw (unburnt) gypsum masculine gender. mardapida marda pirda white-faced range [or stony hill] masculine gender. mardawakara marda wakarra rock-wall masculine gender. mardapantja marda pantya knee-cap, patella masculine gender. mardamangatandra marda manga thandra skull-bone, cranium masculine gender. mardamilkitandra marda milki thandra eye-ball, inner part of the eye masculine gender. mardamilpiri marda milpiri brain-pan, skull masculine gender. Reuther: "Gehirnknochenscheibe". The normal expression is Hirnschale. People who have a high forehead are considered to be clever, and are usually chosen to become instructors in [tribal] law. mardaburu marda purru hail masculine gender. mardakalara marda kalara stone axe masculine gender. mardakakatji marda kakatyi ant-hill masculine gender. mardamaralje marda marralyi red-looking stone hill masculine gender. manngarina to feel ashamed, to hang one's head for shame, to turn one's face away No. 1371 _{jaurani manngarina
to feel ashamed over somebody's remarks

jaurani ngani manngariji, nauia ngakangu jatana warai, ngani karari puntila nganai pilki parala
because of words I feel ashamed, he to me told, I now go away will elsewhere to lie down
I feel ashamed because of what he said to me, therefore I am now going elsewhere to set up camp} _{nejini manngarina
to feel ashamed in the presence of one's elder brother

ngani nejini manngariji, nau ngakangu jatai noa ngakani worala
I before the elder brother feel ashamed, he to me tells wife mine to leave
I feel ashamed in the presence of my elder brother, because he has advised me to desert my wife} _{widlandru manngarina
to feel ashamed in the presence of women} _{manngarina tikana
to return in shame
adverb use.

ngani manngarina tikai, nau wulu ngakangu jatana warai
I ashamed am returning, he straight out to me told
I am returning with feelings of shame, because he said it to me straight out (to my face)} _{pantjani manngarina
to feel ashamed of one's knees

ngani manngariji, tana ngakani pantjani kinkana warai, ngato tananaia dijanantulako, madlentji ngakani kalingala
I feel ashamed, they [to] my knees laughed at, I them until beaten perhaps, evil mine to extinguish
I feel ashamed because they laughed about my knees; I will not rest content until I have given them a beating to expiate the evil in me

it is a grave insult to laugh at a person.} _{manngarina wapana
to walk away in disgrace
hanging one's head.
adverb use.

kana nauja jerra manngarina kurana wapana warai junka
man he that way ashamed to decide went angrily
the man decided to go over there, and was angry because he felt ashamed. Of course, he had been disgracefully treated} _{manngarina kurana
to decide out of shame to leave

mangawaru noani manngarina kurana warai
widow because of [her] husband ashamed went away
the widow left in shame because of her [deceased] husband

when one marriage partner dies, the surviving party feels a sense of shame.} _{nandranandru manngarina
to feel ashamed at having hit someone

ngaiana nandranandru manngariji, ngaiana nunkangu poto jinkinanto, ngaiana bakana palku manjurina
we because of fighting feel ashamed (sorry), we to him things want to give, we also body to feel content
we are sorry for having given him a beating; let us offer him some gifts so that our regrets come to an end} _{potuni manngarina
to feel ashamed about things
to feel dejected

ngani potuni pirna manngarina warai, tanali poto ngakangu mamana warai
I about the things was cast down, they things to me took back
I was very dejected about the things they had first given me and then took back again} _{pinta wilpa ngamalkana manngarina
to feel ashamed of still having a marital debt

ngani jinkangu ngurali manngariji pinta-wilpa ngamalkana kaku jinkani
I towards you for ever feel ashamed marital debt to have sister yours
I feel ashamed before you for ever, because I still have a marital debt in connection with your sister (whom you gave me to wife)

a man receives payment for the giving of his sister [in marriage].} _{mara manngarina
to hesitate to accept anything; to wait until one has something to offer in exchange
one is obliged to give something in return for a thing received, even if it was meant to be gratuitous.
ngani mara manngariji jinka manila, wolja ninapara kurau, ngato wolja minakulno dankananto
I hand hesitate string to accept, soon this lay down, I soon something
Reuther translates minakulno literally as "waseins" 'what one'; however, it is simply idiomatic for 'something'.
want to come across
I cannot accept your [gift of] string, [so] lay it aside for a while, until I come across something to offer you in return} _{milki manngarina
to turn one's eyes away

walpau punga wilpa, ditji najila ngani milki manngariji
cover wurley hole, sun to see I eye am turning away (unable to endure the sun's rays)
cover up the hole in the [roof of the] wurley, for I cannot endure the rays of the sun} _{tidna manngarina
to turn aside in one's footsteps, to step alongside; to tread carefully upon

ngani tidna manngariji tilkani wapala, tilka
Listed in the Dictionary (No 117) as dilka and spelt by Reuther predominantly in this way.
wiriati tidnani
I feet place alongside (tread lightly) on prickles to walk, prickles otherwise [will] penetrate into feet
I am treading gently on this prickly ground, so that I don't run any prickles into my feet} _{mana manngarina
to turn one's mouth away
not to speak about a matter

ngani mana manngarina warai jatala jaurata nina
I mouth turned away to speak words him
I did not want to speak about the matter, therefore I kept quiet} _{wiljiri manngarina
to show one's backside

wiljiri tana ngana najintilu, ngani wiljiri manngarinani
backside they me until look at from the back, I backside when showing, naturally, in anger, so as to insult them)
they can look at me from the back, when I show them my backside} _{ngura tulani manngarina
to dislike staying in a strange camp

ngura tulani ngani manngariji, ngato mudla palpa wata ngujamai
camp in strange I dislike staying, I faces several not recognise
I dislike staying in a strange camp, because I do not know all the people} _{kana tulani manngarina
to feel bashful in the presence of strangers

ngani kana tulani manngariji, tanana ngato wata ngopera najia
I people before strange am bashful, them I not at first see
I am bashful in the presence of strangers, because I have never seen them before} _{milki marapuni
Reuther inadvertently wrote marapini

manngarina
to feel embarrassed in the presence of many onlookers
literally, 'before numerous eyes', unable to say anything when many eyes are looking at one.
milki marapuni ngani manngarina warai, tanali ngana najinani, jeruja ngani mana manngarina warai jatala
eyes before many I ashamed was, thee me when looking at, so I mouth ashamed was to speak
I felt bashful in the presence of [so] many onlookers, so that I couldn't open my mouth to speak} _{kana jiranga manngariji kana marapuni
man thin is ashamed people before many
a skinny man feels embarrassed when confronted by lots of people

it is considered an honour to be strong and fat.} _{ngani nganti pani tikai, wata dikau, ngani manngariji
I animal without am returning home, not speak, I am ashamed
I am coming back empty-handed; but don't tell anybody, for I am ashamed} _{ngalpurani manngarina
to be afraid of the darkness

nauja ngalpurani
Reuther translated ngalpura with "night" instead of 'darkness'.
manngarina warai tinkani wapalata, nauja japali nganana warai kutjini
he of the darkness was afraid in the night to go, he scared was of a spirit
he was afraid to go in the darkness of the night, for he was scared of the devil} _{ngantini manngarina
to crouch (duck) down, to hide oneself from an animal

ngani warukatini manngarina warai wata kantjirila, tana mindriati
I from the emus crouched down not to show myself, they otherwise [will] run
I ducked out of sight from the emus so as not to let myself be seen by them, otherwise they would have run off} _{pajani manngarina
to keep one's distance from birds
so that they don't fly away.} _{bukatala njurdu manngarila tikana warai
ochre-collectors hair disfigured have come back
the ochre-collectors have come back home with distorted looks, because they have cut off their hair} _{wora manngarina
to turn aside from; to [go] aside [and] turn away from

ngani widlani wora manngarina warai, wata karakara wapala
I from the women aside have turned, not near to go
I turned aside from the women, so as not to have to go near them} _{nguna manngarina
to hold one's arm in check
not to throw

nguna ngani manngarina warai kirra woralata jidna dijana
arm I held in check the boomerang to throw you to strike
I held my arm in check [not] to aim the boomerang at you} _{talpa manngarina
to turn a deaf ear to

jurani jaurani ngani talpa manngarina warai, jura tali madlentji
your from words I ear turned away, you tongues bad
I have turned a deaf ear to your words, for you use foul language} _{talara tandrani manngarina
to dodge rain [drops]} _{pildripildrini manngarina
to protect oneself from lightning} manngaribana to embarrass, to cause to feel ashamed Reuther wrote "the opposite of No. 1115, in respect to each paragraph", however this is the derived transitive form of the verb. The meaning Reuther attaches to this word is odd. Far from having an "opposite" meaning, it is the transitive form of the preceding verb and means 'to cause to feel ashamed; to embarrass'. cf. "manngaribana" No. 1374. manngarinaterina to feel ashamed of oneself to achieve some [advantage] thereby. manngarilalu state of feeling ashamed manngaribala one who feels ashamed manngaribanietja one who is for ever shameless [or impertinent] manngarinietja one who is shamefaced or embarrassed this word originated from the legend of Matjamarpinana. When, with his deformed and disfigured body, he visited the various camps, the people laughed at him. On that account he felt ashamed (manngarina). matana to bite _{kana matana
to bite a person

kintalali ngana mara matana warai manatantrali
dog me hand has bitten with teeth
the dog has bitten me in the hand with his teeth} _{kintalali matana
for a dog to bite} _{tjutjujeli matana
for a snake to bite

tjutju wiparali ninaia mara matana warai, karari nauja nari
snake wiparu him hand bit, now he dead
a wiparu snake bit him [on the hand], so that he died} _{kuntieli matana
for mosquitoes to bite

kuntieli palku pratjana tinkani matana warai, karari palku ngakani madlentji
mosquitoes body whole during the night bit, today body mine bad
during the night the mosquitoes bit me all over my body, so that I don't feel well today} _{kadninuntieli matana

Reuther wrote matai present tense, but I have rendered it matana infinitive to make these phrases conform to the normal pattern in his Dictionary write-up.

for a scorpion to sting

kadninuntieli ngana mara matana warai, ngato nana patanani, karari ngani kima
scorpion me hand stung, 1 her while touching, now I swelling
the scorpion stung me in the hand while [I was] grabbing it, therefore my hand is [now] swollen} _{tiltirali
S.A. Gason spells the word "thiltharie", with the comment: "sometimes 7 in. long, its bite is venomous".
matana
for a centipede to sting} _{matjurali matana

Reuther wrote matai present tense, but I have rendered it matana infinitive to make these phrases conform to the normal pattern in his Dictionary write-up.

for red ants to bite} _{matieli matana

Reuther wrote matai present tense, but I have rendered it matana infinitive to make these phrases conform to the normal pattern in his Dictionary write-up.

for large ants to bite
when anyone is stung or bitten, warm sand from the fire is applied to the affected part; this takes away the pain and swelling. A certain Nganalina was once bitten on the finger by a poisonous wiparu snake, while he was digging out a burrow. In order to save his life, he laid his finger on a piece of wood and chopped it off with a boomerang (kirra). A certain Woltjawokarina was likewise bitten on the hand by such a snake, and his arm was already beginning to swell up. Immediately he took a glowing firestick, and, [placing it] in his armpit, pressed it against his body. Thereby he, too, saved his life. If string is available, the arm is bandaged [i.e. a tourniquet is applied] and an incision made into the wound. Womilina died as the result of a snakebite. People who die like that are called tjutjula, and no vengeance is taken on their behalf.} _{kunikurilali
This appears to be identical with S.A. Gason's 'black spider' ("kooniekoonierilla"). Did Reuther possibly omit a -ni- syllable (kunikunirila)? He calls it the "Kreuzspinne".
matana
for a cross-spider (or garden-spider) to bite} _{kunkitiri matana
for a type of crayfish to bite} _{malurali matana
for a water-bird to bite

This water-bird is 'the cormorant, or shag'.} _{kulkamparali matana
for a wasp to sting} _{pitipupuritjieli
Reuther also spells this pitipitipupudritji (No.2811) in his Dictionary (Vol IV) or as pitilpitipupindritji in his Vocabulary, (Vol.V, 1124). Under the spelling
matana
for gnats or tiny insects to bite
these flies cause the eyes to swell considerably.} _{tilkali matana
for a thorn to prick

tilkali ngana tidna matai, ngani ngandandariai wapala
thorns me feet are pricking, I am unable to go
the thorns are too prickly for me, so that I am unable to go} _{kunijinkali matana
for wood-grubs to bore [holes]

kuni jinkali matai pitaja koko ngankai ngura tanani
wood-grubs bore trees and holes make habitat their
wood-grubs bore holes for themselves in trees, in which to live} _{ngardu matana
to crunch ngardu seed and eat it

ngardu wata matamai, pita-kandrina ngardu
seed not crunch, a drought to invite
don't eat any ngardu seed, for thereby you [will] attract drought and dry weather, that is to say, you act as though we had nothing else to eat

ngardu seed is not eaten in better seasons, for it dries on the bush in pods, and thereby remains preserved for later on. It is a seed that is gathered and eaten in time of drought.} _{karku matana
to chew red ochre into fragments

karku matamai watara dijala
red ochre chew to fragments wind to kill (to command to silence)
masticate red ochre in [your] mouth and spray it against the wind, so that it soon stops

this is done when the wind is not to one's liking, for example, when it blows away the seed at the time of seed-harvest.} _{tudna matana
to chew lime into small pieces

tudna matau karuwali wulpuru worala ditji wapani
lime chew to fragments circumcised string to indicate day-traveller,
Reuther: "Taggeher".

masticate some lime and with it make string-marks in their faces, because they are travelling during the day

No newly-circumcised young men may enter the camp by day (until the wound is healed); if they do so nonetheless, then [another man] takes lime in his mouth, pulls a string through the lime in his mouth, and with this white-washed string strikes the newly-circumcised [young men] in the face, spraying the rest of the lime also into their faces, as a sign that by day they must do the same as do widows or widowers, who also paint themselves white and stay outside of the camp. Only by night may they come inside, so that the womenfolk (especially the mothers) do not see the wound.} _{kapukapu matana
to nip open a grub-capsule
these nodules grow on gumtrees, and in each one of them a mealy-coloured grub is to be found which is eaten with great relish. The nodules are nipped open with the teeth.} _{kilpali tidna matana
for one's feet to freeze from the cold

turu ngankamai ngana tidna matanani ngururila
fire make me feet when freezing to revive

Reuther: zu erstarken [sic].

my feet are freezing [cold], so make a fire to cheer me up (to make me feel good again). His feet are practically numb} _{mankarali mudla matana
for a girl to bite a man in the face
to give him 'a cold shoulder' or 'a cold duck'
Reuther: "den Korb geben"
This is a mode of expression used when a girl refuses to marry a man.
mankarali jidna mudla matana warai?
did the girl bite you in the face?
Did the girl decline your marriage offer?} _{mita tulali mudla matana
for a strange country to bite one in the face
not to like it in a strange country.
mita tulali mudla ngana mataiko tidna pani jeri, ngani tikala [nganai]
Reuther omitted nganai the future tense marker.
mita kamanelia mudla maltirila
land strange face me is biting feet without like, I return will land to friendly face in order to cool off
I like it so little in a strange country, that, despite my feet, I will return to my native (friendly) territory} _{milki matana
for an eye to itch
because it has been stung by a fly.} _{dalpa matana
for one's ear to ring or tingle
a premonitory sign.
dalpa ngana matai, kana wokarala nganai tankubana
ear me is ringing, people come will tomorrow
my ear is ringing, so tomorrow some people will be coming} _{titarali matana
for an unborn child to give secret delight (tickle)

pudla milingeru tirimaliji, titarali pudla matai
both (marriage partners) are always wrangling, the unborn child both is tickling

Reuther's "kitzeln" is difficult to translate in this context. It might also be translated 'to tickle the fancy' (of the parent couple).

the couple are constantly wrangling with each other; they will soon have a child

Arguing between a married couple is regarded as a predictive sign.} _{mara matana
to bite the hands
constantly to beg for food.
jura widlakupali ngana mara matai mauarli
you women-and-children me hands are biting hungry
you, [my] wife and children, are constantly appealing to me in your hunger for food} _{kirrali mara matana
for a boomerang to bite one's hand
for a boomerang to suit ones hand and have the right flourish num="1" pos="167">
Reuther: "schwunggerecht"
for one's hand.
kirra naupara ngumu morla, nulupara ngana mara matai, kana wata ngato dijiai? paja ngato wata dijiai?
boomerang this one good more, this one me hand bites, people not I hit? birds I not hit?
this boomerang suits me very fine, for it [just] falls into my hand; with it I will be certain (have a sure hand) to strike birds and humans} _{tipa matana
to bite [into] a dog's tail
during a fight a man places a dog's tail to his mouth and bites on it, so as to get real angry.
tipa nulia kana matai tirieli kana nandrala
dog's tail he man bites in anger man to fight with
this man takes a firm bite on the dog-tail; so angry is he to fight the [other] fellow} _{nganka matana
to bite one's beard
when a man wants to get very angry, he takes the hairs of his beard into his mouth and bites these.} _{tarli
Reuther spelt this word "tali", whereas, in the next paragraph (1123, 1) he spells it tarli as officially listed in the Dictionary under No. 3104.
matana
to bite one's tongue} mataterina to bite oneself _{tarli mataterina
to bite oneself on the tongue} _{tirieli matana
to grind one's teeth in anger} matanietja matha-rna-yitya biter i.e. all creatures that bite or sting. matamalinietja animals that are mutual enemies i.e. those that bite each other. this word originates from the legend of Ngandrutampana, who cracked open ngardu seed with his teeth, and called it [i.e. this crunching action] matana. matantarina to feel attached to; to attach oneself to _{kanani matantarina
to feel attached to a person

jidni teri nunkanguka kanani matantarila nganai ngurali
you young man to this person be attached will for ever
young man, you shall always remain attached to this person} _{kanani matantarina
to attach oneself treacherously to a person, and not leave him

jidni nunkangu kanani matantarila nganai, wolja ngato nina nari ngankala nganai
you to him to the man attach yourself will (stay with him), soon I him dead make will
you stick to this fellow until I have killed him

the object of sticking to him is to be invited to stay, ultimately, however, to lead him to meet his killer.} _{dilka matantarina
for thorns to prick into

dilka ngakani tidnani matantarina warai, ngato wolja dukarala nganai
thorns mine to the feet (dat.) have pricked into (have become stuck to), I soon extract (dig out) will
I have trodden onto a thorn, [but] I shall extract it presently

[The extraction] takes place with a sharp bone.} _{kutji matantarina
for the devil to go after, to pursue, to follow up, to watch for, to spy out

kutji matantari kanani, ngara manila
devil goes after towards people (dat.) heart to take
the devil goes after people in order to rob them of their hearts (souls)} _{talarapalku matantarina
for clouds to become attached to one
for clouds to come up time and again, (denoting a good season).
talarapalku ngaianangu ngurali mataptariji, karari miljaru ngumu
clouds to us [constantly] are hanging on to, now season good
rain clouds are blowing up time and again (bringing us rain); the season now is good} _{kana tula matantarina
for a stranger to attach himself to
to hang around as a friend, (he probably has some motive).
kana tulata naupara ngaianingu matantarina wolkari pani nauja
man strange this to us is hanging on,
Reuther omitted the verb. He meant to write anhaengt, but noted only the preposition "an".
ardent longing without he
this stranger (not belonging to our tr ibe) is staying with us, without longing for his homeland, remarkable, because every Aboriginal has tender feelings for his [tribal] home!

the -i- in ngaianingu implies the exclusion of the speaker.} _{Murani matantarina
to feel attached to the Mura} _{tiripoto matantarina
for down-feathers to stick to

tiripoto matantariji kumarani ngakangu, jurangu buriji?
down-feathers stick to on blood to me, to you [they] fall off?
the down-feathers stick nicely to me; do they fall off [i.e. come loose] in your case?

these feathers, [used] as a decoration for sacred ceremonies, are stuck onto the body with [congealed] blood.} _{karku matantarina
for red ochre to stick to

nania karku ngakangu matantariji, jinkangu kalina warai karkuta?
she red ochre to me sticks on; to you has disappeared red ochre?
the red ochre sticks to me nicely; does red ochre rub off with you?} _{muntja matantarina
for sickness to continue

muntja ngaianangu matantariji
the sickness is lasting a long time with us} _{kintala matantarina
for a dog to hang on [to its prey]
he doesn't give in.
kintalata ngakani nauka matantarila ngantinita, nulu kintala kulnujelita walpajila ngani wokarai
dog mine he not gives in after animals; he dog alone holds tightly I am coming
my dog does not give in when he chases after an animal; he firmly hangs onto it by himself until I get there} _{paltuni matantarina
to stick to the track, not to deviate from the track} _{noani matantarina
to stick to one's marriage partner; to remain loyal to him or her} _{jaurani matantarina
to stick to one's word

nauja pirrapintamaraia
Reuther (in error): pirramaraia.
jaurani matantariji
he law-instructors to words (dat.) sticks (he follows them)
he obeys the directions (teachings) of the law-instructors} _{mitani matantarina
to feel attached to a country

minani jidni mitani matantariji, ngaperi jinkani naka nampana wonti?
why you to earth hang on, father your there buried?
why do you feel so attached to that country, since your father lies buried there?} _{kajirani matantarina
to stick to a creek, not to leave a creek} matantaribana to append (something to someone); to hang around _{tipa matantaribana
to append a string of tails

kankujai, najiau! naniwa jinkani noata wolja nganala nganai, ngato nankangu tipa matantaribana warai
O lad, look! she there your wife soon be will, I to her string of tails appended have
look, young man, that girl over there will some day become your wife, for I have hung a string of tails on her

the pajara does this, while telling the girl who her husband will be.} _{widla matantaribana
to send a woman along too

ngaiani tanangu widla matantaribana warai, tana kana manina tikananto muraia

Reuther translated this with "nehmen bringen" 'to take bring'; however, manina tikana is idiomatic for to bring back. cf. No. 1301-31.

we to them woman [too] have sent along, they people to bring back [for] a sacred corroboree

Reuther: "Goettergebetsgesang".

we have sent a woman along with them as a guarantee, so that they bring people [back with them] for the sacred ceremony

the woman who is sent along is a sure indication that a sacred ceremony
Reuther: "Goetterfeierlichkeit".
is to take place.} _{jinka jutju matantaribana
to hang around a [piece of] string
as a sign of assurance.
ngato nunkangu jinka-jutju matantaribana warai, nulu poto kampala nganai
I to him string-debt have hung around, he things collect will
I have hung a "debt-string"
Reuther: "Schuldschnur".
around him; he will collect the goods
in my name.
This man is sent to collect outstanding debts. The string certifies that he has been truly sent.
No. 345-36} _{jamani marda matantaribana
to hang stones to a net
so that it remains suspended in the water.} _{karpana matantaribana
to weave or attach a piece of fishing-net onto another [net]} _{punga moku matantaribana
to match and join together the frame of a [native] hut} Reuther: "Goettergebetsgesang" Reuther: "Goetterfeierlichkeit" Reuther: "Schuldschnur". matantaribanaterina to append something to someone in order to achieve something for oneself. matantaribanietja one who attaches or hangs [something onto someone] matantaribalalu act of attaching or hanging mangini way, manner, custom, habit; business, occupation masculine gender. this word is indeclinable. _{kanaia mangini
way[s] and custom[s] of the native people

kanaia mangini parai jakalkana, naria jaura morlalu ngundrana ja nari billieli karpana
it is a custom of the native people: to enquire of the dead, to believe the words of the dead, and to sew up the dead in a net-bag} _{widlaia mangini parai: jakalkana, ngardu kampana, jaua wilkana, narini jindrana
the women's occupations are: to gather seed, to collect ngardu, to dig up jaua, and to mourn the dead, etc

Reuther gives a longer and more detailed list under No. 1972-9.} _{mataraia mangini [parai]: billi jurkamana, turu waltana, katu ngankana, punga wotina, talarani japanguru, jama dakana, mura wonkana
men's business is: to hang a net-bag around, to carry wood, to erect wind-breaks, to build wurleys, to be fearless of the rain, to weave fishing-nets, to sing the sacred chants

Reuther gives a longer and more detailed list under No. 1972-8.} _{kupaia mangini [parai]: pirkina, ngama tapana, ngaperi karipaterina
customary occupations of children are: to play, to drink at [mother's] breast, and to follow their father} _{mankaraia mangini
manner of girls} _{kintalaia mangini
habit of dogs} _{paja mangini
habit of birds} _{tjutjuja mangini
habit of snakes} _{pirraia mangini
types of [wooden] dishes
e.g. small, large, etc.} the mangini customary occupation of Darana was to beg for rain. mara maRa hand masculine gender. _{marali ngankana
to work with one's hands} _{mara ketjaketjana
for the hand to hurt} _{marali karkana
to beckon with the hand} _{marali jinkina
to hand over, to give} _{marali tertapana
to push away with the hand} _{mara wondrakaterina
to indicate a number by hand
on the fingers.} _{marali jekibana
to query with [a gesture of] the hand} _{marali kalabana
to answer with [a wave of] the hand} _{marali ngapa tanana
to drink water out of one's [cupped] hand} _{marali turipaterina
to besprinkle oneself by hand} _{marali dijana
to throw by hand} _{marali nandrana
to beat with the hand} _{mara tepi
good, firm (healthy) hand} _{mara waka
small hand} _{mara ngurunguru
strong hand} _{mara wanjingura
withered hand} _{mara wordu
severed hand} _{mara wutju
longish hand} _{mara pirna
big hand} _{mara milja
scabrous hand, mangy hand} marangandri maRa ngandri thumb masculine gender. literally, 'hand mother'. The [native people] regard it as the mother of the other fingers. marawutju maRa wutyu index finger masculine gender. literlly, 'long finger'. It is looked upon as the seed-slurping finger. Reuther: "der Sameneinschluerfer". marangalki maRa ngalki little finger masculine gender. the two other fingers have no special designation. All the fingers together are called mara wora. mara wora maRa warra five fingers masculine gender. maramandra maRa mandra inside of the hand; palm of the hand masculine gender. maratoku maRa thuku outer side of the hand; back of the hand masculine gender. marapiri maRa pirri finger-nails masculine gender. marapalka maRa palka wrist masculine gender. maramanina maRa mani-rna to take in hand; to store up, to collect, to gather together _{paua maramanina
to store up seed

ngato paua marapu maramanila nganai pitaraia
I seed much store up will for a drought
I will store up a lot of seed for the dry season. (It is preserved in a pit in the ground)} _{poto maramanina
to collect things together, to procure, to fetch

ngato poto marapu maramanila nganai, ngakangu jura milkirinanto
I things many collect will, towards me you want to be envious
I will collect so many things for myself, that you will want (be able) to envy me} _{turu maramanina
to collect firewood

turu marapu maramanianau kilpali karari
firewood much bring hither cold today
fetch plenty of firewood to this spot, for it is cold today} _{kanta maramanina
to gather brushwood

ngato kanta pirna maramani ja nganai punga waipala
I brushwood big carry hither will wurley to cover
I will gather plenty of brushwood with which to cover his wurley} _{pungamoku maramanina
to gather boughs for the framework of a hut [or wurley]} _{katupita maramanina
to fetch, gather branches for a windbreak} _{jama maramanina
to make a net in good time
not starting to weave it [merely] when it is required.
jama nulia waruluku maramaniji, wolja ngapa mudana ngarinanto
fishing-net he long ago wove in advance, soon water to cease must recede
he has woven himself a fishing-net this long time- already; now the water neads only to recede
and he will be able to launch it.} _{marda maramanina
to procure a millstone in advance

marda bakana maramaniau, paua bakana ngundrana
millstone also bring hither, seed also to think of
bring the millstone here, too, and remember that we have seed} marawarpina to extend a hand in order to take, to give, to call. _{marawarpina wondrana
to stretch out the hand (arm) and indicate} _{marawarpina jinkina
to extend a hand to give

jidniko marata ngakangu warpiji, jidni ngarla muntamarata, tanaia muntjapata
you hand towards me are stretching out, you really self hand, they self-keepers
you extend a hand to help me; you are generous, but they are stingy

Reuther: "Selbsthaber". However, muntja is simply idiomatic for 'miser'} _{marawarpina manina
to reach out a hand to take

minandru jidni ngakangu marawarpiji manila?
why you towards me a hand are reaching out things to take?
why do you reach out your hand to me, wanting something from me? (I owe you nothing)} _{kanali ngaldrana ninkida jupai, marawarpiamai Kaurikutulani
In error Reuther wrote tana (nominative for 'them' remote) whereas the accusative is required.
tanana karkala
people both of us here harass, stretch out your hand [to the people at Kaurikutu]
Reuther overlooked to translate Kaurikutulani.
them to call
the local people leave us in no peace; summon those from Kaurikutula (to come and help us)} _{tanali marawarpiji ngaianangu, tanana maragala ngaiana wapananto
they hands are stretching out towards us, them to help we should go
they are stretching out their hands [to us] to come and help them} _{jura ngantjanani ngaianina nandrala, ngaiani bakana kamanelini marawarpila nganai tananaia karkala
you if liking us to fight, we too towards friends stretch out hands will them to call
if you want to fight us, we will extend a hand to our friends to come to our aid} marangutaterina to reach out one's hands i.e. to expand, to spread out. tana marangutateriji mita marapuni they their hands are stretching out land over much they are spreading out over a wide area of country marabakapirna busily, diligently vtr and vi. _{marabakapirnali manina
diligently to collect

kanali nulia marabakapirnali paru maniji
man he diligently fish is fetching
this man is very busily catching (or bringing in) fish} _{kana najijata marabakapirna, wolja nulia jama mudala nganai
man he industrious, soon he fishing-net finish will
this man is very industrious; he will soon have his fishing-net finished} _{marabakapirnali dijana
to make a desperate effort to kill

ngani nurujeli wapala nganai, tanali ngana marabakapirnali dijana wiriati
I quickly go will, they me diligently to kill [will] otherwise come in
I will quickly run away, for they will not hesitate to come in and kill me} _{marabakapirnali tajina
to eat in haste

nulia marabakapirnali jaua tali, nauja nurujeli mudala nganai
he quickly jaua eats he quickly finish will
he eats jaua very quickly; he will soon be satisfied} _{marabakapirnali punga wotina
to build diligently on his hut} _{marabakapirna jatana
to speak very guickly; to whizz out the words} maratuputupu fist, clenched hand masculine gender. maraterkana maRa tharka-rna to raise one's hand, for the hand to stand up _{potuni maraterkana
to hold up one's hand for something

minandru jidni potuni maraterkai, poto marapu jidni?
why you for things are holding up your hand, things many you?
why are you still wanting more, for you already have so many things?} _{kanani maraterkana
to stretch out one's hand towards people, to want more people,
kanata tanaliwa maraterkai ngaianangu, nganako minani
people those are raising their hand to us, [I] don't know what for
those people there want us to come to them, but I don't know why (we are to come)} _{pitjirani maraterkana
to beg for chewing-tobacco
not verbally.
jidni milingeru ngakangu maraterkai pitjirani, jundru ninaia maniamai ngatjina mindrina terkaiati
you always [to me] are begging for chewing tobacco, you him take to beg to run otherwise [will] stand
you are always begging (standing by me) for tobacco; take this here, so that you don't need to come back begging again straightaway} _{mauarli maraterkana
in hunger to stand and wait

ngani jinkangu mauarli karari maraterkai, ngani nganti pani wirarina warai
I to you hungry today stand, I animal none went out after
I am standing hungry here beside you and waiting for something, for I caught nothing in today's hunt} _{ditji maraterkana
for the sun to shine all day
without being covered by clouds.} _{maraterkana karkana
to raise one's hand and call out
adverb use.

kanani nunkangu jerra maraterkantiau karkala, poto ninaia ngato jinkinanto
to the man to him raise [your] hand to call out after [him], things him I want to give
[raise your hand and] call out after the man, for I still want to give him these things} _{maraterkana tarana
to raise one's hand aloft

maraterkana taramai paja patala
hand raise aloft bird to grab
stretch your hand up [and] grab the bird} _{maraterkana ngarina
to reach downward by hand

maraterkana ngariau ngapa manila ngaiana tapala
hand reach out downward water to fetch we to drink
stretch out your hand and reach further down to dip out some water, so that we can have a drink} _{maraterkana karitjina
to stretch out the hand and go around

kanani jerra maraterkana karitjiau, ngantia tana jera wapana karitjinanto
to people there to extend the hand go around, for meat they this way to come should sit around
go over to those people - and call all who are sitting around to come here and sit around in a circle to eat meat} _{maraterkana kurana
to count on one hand
on the fingers.
jeruntja nau ditji maraterkana kurana warai tikalalu
so many he days reckoned out on [his] hand until returning
he reckoned out so many days on his fingers, until he should be coming back} _{kantani maraterkana
to reach out with the hand for grass

jurata wolja ngamai, nganita matja maraterkai kantanita
you [pl.] soon sit down, I already am reaching out [my] hands after "grass"
stay here yet for a while; I have already commenced to gather some edible herbs for you

Reuther: "bereits" for matja While Reuther gives the general meaning of this word as 'already,' there are contexts which seem to demand the term, 'just'.

the people who are being addressed are guests, whom one does not wish to let go without [having received] hospitality.} maraterkibana-kurana maRa tharka-ipa-rna kurra-rna to desert, to leave alone, to leave behind literally, 'to extend the hand to sit down' - in the sense of the German saying, "Lebewohl!"). _{kupa tana ngamalkamai, ngaperi pani, ngaperali tanana maraterkibana-kurana warai
children them provide for, father without, father them has left behind
provide for these children, for the father has left them behind (as orphans)} _{kaparanau! ngaiana kana ngalje, jela ngaiana ngamala ngunku, kanali ngaianana maraterkibana kurana warai
come, we people few, together we to sit [in a] group, people us have deserted
come, let us camp (sit down) together; we are few in number, for the others have deserted us} _{jurana widla materali juranali maraterkibana kurala wapaia?
you women men your left have?
have your husbands deserted you women?} _{woldrawirdi ngaiana paja ngandringaperi dijana warai ja wolka jeruja palaranila, ngandringaperali tanana maraterkibana kurana warai
yesterday we bird mother-father killed and young ones so out bush, mother-father them deserted have
yesterday we killed the mother and father bird, and so the young ones are on their own, for mother and father have left them} _{tanali neji ngakani nandrana warai, ja nulia ngana maraterkibana kurana warai
they elder brother mine killed [have], and he me left alone has
they have killed my elder brother, so that I am now on my own} _{kapara ngaianani matja palina warai, nulia ngaianina maraterkibana kurana warai
headman our just died, he us said farewell

Reuther: bereits for matja While Reuther gives the general meaning of this word as 'already,' there are contexts which seem to demand the term, 'just'.

our headman has [just] left us and bidden us farewell} maramarru busy, industrious, diligent adjective and adverb. _{maramarru kampana
diligently to gather

naupini kana maramarru, nulia paua marapu kampai
this man industrious, he seed much gathers
this man is industrious, he is gathering a lot of seed} _{potuni maramarru
keen after things

nauja kanata potuni maramarru
he man after things keen
this man is very keen after things} _{widla maramarru
busy woman

nania widla maramarru, nandruja ngardu marapu kampai
she woman busy, she ngardu seed much gathers
she is a busy woman and gathers a lot of ngardu seed} _{mirka maramarru
busy ants

mirka tanaia maramarru, kanta tanali maramaniji ja pita wocduwordu
ants they busy, grass they gather and wood small
ants are very industrious, for they collect grass and tiny sticks
.
Reuther: "Spreu".} _{maramarru dakana
busily to weave
adverb use.

Reuther termed this an "adj"} maramarapu maRa marapu hands many i.e. many-handed. _{maramarapujeli ngakani poto kampana warai, karari ngato poto marapu ngamalkai
with many hands (grabs) my things collected [have], now I things many have
I have collected my possessions with many a grab; now I also own a lot} _{marakulno nganita, jura ngarla maramaraputa, jura ngakangu poto palpa jinkinanto
hand one I, you but many-handed, you to me things several should give
I am on my own, but you are many, therefore you can give me some things} _{maramarapujeli ngaiani paua kampana warai, karari ngaiana paua pirna
with many hands we seed gathered, now we seed large
we worked together to gather the seed, therefore we have a lot [of it]} _{maramarapujeli nandrana
to kill with many hands
to help in killing

maramarapujeli ngaiani tanaia tula nandrana warai, morla ngurunguru ngaiani, wata ngaianina kanali kudnamala nganai
with many hands we them strangers routed, more strong we, not us people defeat will
with many helping hands we routed the strangers, proving ourselves superior; nobody can beat us]} _{maramarapujeli kapi kampana
with many hands [co-operatively] to collect egg

maramarapujeli ngaiani nurujeli kapi marapu kampana warai, billi manamiri
with many hands we quickly eggs collected, bag full
we quickly co-operated to collect a bagful of eggs} _{maramarapujeli tajina
to help in eating

maramarapujieli ngaiani nganti tajina warai malkirita
in co-operation we meat ate ceremonial meal
at a ceremonial meal we lent a helping hand to eat the meat} _{maramarapujeli dantjudantjumana
to assist in the burial and the associated [rites and] ceremonies

warula ngaiani maramarapujeli nari dantjudantjumana wonti ja karari ngaiana kana ngaljengaljejelila dantjudantjumalkai
in days gone by we with many hands the dead put our seal to and today we people with few put our seal to
in days gone by there were always many of us gathered at a burial ceremony, but now we are only a handful (few)} _{maramarapujieli mita balu ngankana muraia
with many hands ground naked to make for a sacred ceremony
to co-operate in clearing the ground for a sacred ceremony} _{maramarapujeli manina
to help to fetch} maramarapuetja fellow-helpers marakulno single-handed, alone _{marakulnujelildra ngatota jama dakai, jura ngarla jidna maramarapujeli dakanita
single-handed (with one hand) I fishing-net am weaving, you [pl.] however you [sing.] help together (with many hands) to weave
I have to weave at my net single-handedly, but there are many helping you} _{marakulnujelildra ngatota buka kampai kupa marapunita, minandru jura ngakangu wata marangokai
single-handed I food gather children for many, why you to me not help? (lend a hand)
I have to collect food singlehandedly for a lot of children; why don't you [pl.] help me?} _{marakulnujieli ngato tanana kupa parkulu pirna ngankana warai
single-handed (alone) I them children three big made
I have reared these three children on my own} _{marakulnujeli punga wotina
to erect (my) wurley single-handedly} _{marakulnujeli poto ngankibanaterina
to prepare things for oneself single-handedly} marakulnuetja one who doesn't let anybody else help him marangokana to add one's support; to help; to lend a hand _{mita ngakanani bakana ngana marangokana ngamalkana tikanimai! ngani mita windri juranani ngamai
country in my also me (acc.) help to protect return! I country only in yours sit
come back with me and help to protect me in my [own] country, for I am only sitting here among you in yours} _{waltana marangokana
to help carry

poto kara ngana marangokamai waltana, ngani wariwariati
things perhaps me (acc,) help to carry, I [will] become exhausted otherwise
help me to carry [these things], otherwise I shall become exhausted} _{ngamalkana marangokana
to help wait upon or take care of

kaparanau, muntjani ngana marangokana ngamalkana, tinkani nau milingeru walkiji
come here, sick folk me help to take care of, in the night he all the time tosses himself from side to side
come and help me care for [this] sick man, for he is very restless during the night} _{marangokana karkana
to help invite or summon

ngani ngandandariji kulnujeli tananaia karkana, mita morla worita, marangokanau ngakangu karkala
I unable alone them to summon, country more vast, help me to invite
I cannot summon them all on my own, for the country is too vast; help me to call them together} _{kalala marangokana
to help in return

jundru ngana punga wotila marangokana warai. ngani jinkangu kalala marangokala nganai turu waltala
you me wurley to build have helped, I to you in return help will firewood to carry
you have helped me to build my wurley, so [in return] I will help you to carry firewood} _{nandrana marangokana
to help kill} _{jaurali marangokana
to offer verbal support; to encourage} marangokanietja one who is keen to help marangokijiribamalina to help one another marawonkamandraterina to fold one's hands; to place one's hands together; to fold one's arms or marakarpaterina. nauja marakarpaterina ngamai baku, morla ngumu nauja patijiritjinanto turu manila he to fold his hands is sitting idly, more good he ought to bestir himself firewood to fetch [there] he sits [in idleness] with folded hands; he would do better to bestir himself and fetch some firewood marapana to do nothing; to be lazy _{ngantini marapana
too lazy to go hunting} _{pauani marapana
too lazy to gather seed} _{potuni marapana
too lazy to collect things} _{pungani marapana
too lazy to build a house} marakarla empty-handed; poor; ownerless _{marakarla wolja dikau woljaia, ngato poto jerra padakala nganai ngadani
empty soon return for a while,
Reuther: "auf bald", which is not idiomatic.
I things thither carry will later
return empty-handed (without things) now for a while; I will bring the things for you later on} _{marakarla wapana
to go empty-handed

minandru jidni marakarla wapana warai, woderi kirra jinkani?
why you empty-handed went, where boomerang your?
why did you go away empty-handed? where [in the world] is your boomerang?} _{marakarla ngamana
to sit down without anything
to be poor, ownerless.

marakarlalu ngani ngamaita, wata ngana kulnujeli jinkiji potota
until empty-handed I sit, not me [acc.] anyone gives things
I am poor, yet no one gives me anything} _{marakarla wirarina
to travel empty-handed} _{marakarla warawarapaterina
to pretend to be poor; to pass oneself off for poor} _{marakarla ngatjina
to beg like a poor man} _{marakarla milkirina
being poor, to envy others} _{marakarla junka pantjina
as poor, to grow dissatisfied,
being poor, to grow annoyed with those who have possessions} _{marakarla karla kuriterkana
out of poverty, to steal} maramanju pliable, friendly, kind, peaceful, careful, peaceable, good, fine literally, 'smooth-handed' _{maramanjujeli ngamalkana
carefully to watch over; firmly to hold; carefully to preserve

maramanjujieli kupa najinajibanau, tana mauarli ngamaiati
carefully children look after, they hungry [will] sit otherwise
provide for the children properly, so that they have something to eat} _{maramanjujeli karkana
kindly to invite
vtr.

tananaia ngaiana maramanjujeli karkana warai
them we (all) kindly invited
we kindly invited them} _{maramanju ngamana
to sit down together in a peace-loving manner

kana naujata maramanju ngamai, tiri pani
man he peace-loving sits, angry no
this man is always peace-loving and harbours no evil designs} _{maramanjujeli poto dikalkana
to return goods intact
vtr.

nulia maramanjujieli poto dikalkana warai, wata nulia duljaduljamana warai
he things right (unbroken, complete) brought back, not he wasted (anything)
he has brought the goods back intact (in good order and numerically complete), so that nothing is missing} _{maramanjujeli ngankijiribana
carefully to prepare; properly to balance or adjust, to be unselfish or unself-seeking in barter trading

poto nulia ngana maramanjujeli ngankijiribanaterina warai, nauja kana manju
things he me properly adjusted, he man unselfish
(at bartering) he struck a right balance of things, hence he is an unselfish man

within the suffix -teri- in ngankijiribanaterina lies a secondary implication, [viz.] that he still holds the advantage due to his honesty. At the same time he saw that his compliance with legal custom was merely to his own advantage. It stands to reason that the satisfaction of the two parties will reward his unselfishness. He knows that.} _{maramanjujeli kurana ngarina
to lay down carefully

nari ninapara maramanjujeli jinkina ngarina, pudlaia
Reuther wrote pudla, but that term applies to people remote from the scene of conversation. As those who are to perform the burial must be near at hand or only a short distance away, the term required is either pudlaia or pudlawa.
kutuni kurananto
deceased this one in front of us carefully hand down, both into the hole should lay
hand this dead man down carefully, so that the two people (in the grave) can bed him down nicely} _{maramanjujeli makumanina
to lift carefully onto the head

billi ngakani makumaniau, maramanjujeli ngaldra kurana tarana ngakani mangatandrani
net-bag mine pick up, carefully we both to lay down to lift up onto mine onto the head
let us together lift my net-bag carefully onto my head, (so that the eggs inside won't break)} _{maramanjujeli noa ngamalkana
to treat one's wife with respect

ngatota noa ngakanita [mara]manjujeli ngamalkai, wata ngato nana nandrai ja nankangu jatai jurangu jeri
I wife (spouse) mine respectfully treat, not I her beat and to her speak (argue) to you [pl.] like
I treat my wife with respect; I do not beat her nor [do I] argue with her like [I do] with you

Reuther translated "wie ihr es tut" 'like you do'. However, in that case, the text should have read: jura jeri. When Reuther wrote wata ngato...nankangu jatai jurangu jeri, he said, in fact: I do not argue with her like I do with you.} _{maramanjujeli ngankibana
carefully to tend, look after

ngato ninapara butju maramanjuieli ngankijiribanateriji, wata jatanali
I this blind man carefully am looking after for myself (midd.V.), not by [mere] talking
as for me, I am [carefully] looking after the patient, as is proper, and don't talk a lot about it} _{maramanjujeli terkibana ngarina
to put or lay (something) down carefully

marda ngakani maramanjujeli terkibana ngariau, naupara wokariati
millstone mine carefully put down, this one otherwise [will] break
put my millstone down carefully, lest it break} _{maramanjujeli dukana
to carry carefully on the hip

maramanjujeli bakana kupa dukamai, minandru jundru kupata nandrana palkanateriji?
carefully also the child carry on the hip, why you the child to beat are going along for yourself?
carry the child carefully on your hip; why do you smack it for nothing while travelling along (for yourself)?} _{maramanjujeli ngapa mandrana
to carry water carefully} _{maramanjujeli pirkilkana
to play together peacefully

nejijeli jidna kupa maramanjujieli pirkilkamai; minandru jundru milkajita ninapara, kupa wakata?
elder brother you child peacefully play with; why you pinch this one, child small?
you elder brother, why don't you play peacefully (with your young brother)? [why] are you pinching him, though hE is only a small child?} _{maramanjujeli wokara palkana
to arrive in peace} _{maramanjujeli turu miribana
to be careful when kindling a fire} _{maramanjujeli billi dakana
to wee well} _{maramanjujeli ngura ngamalkijiribana
to keep a camp in order
so that no fighting occurs. This is said with reference to the local headman (kapara).} _{maramanjujeli panto ngamalkana
to keep a lake well
not to cast a magic spell over
This sentence literally means: 'to guard or take good care of a lake'.
a lake, and over the fish in a lake.} _{maramanjujeli kurukurubana
kindly to admonish; to offer friendly admonition} _{maramanjujeli jaura ngankamalina
to confer or deliberate with one another in peace} _{maramanjujeli najila tarana
to meet in a friendly way} this word originates from the legend of Kujumokuna. Since he always treated his adherents with kind [consideration], this attribute of his was called maramanju. maramanjurina to become friendly maramanjuribana to reconcile; to establish a friendly relationship maramanjurinaterina to be friendly to one's own advantage, i.e. in one's own interests maramanjurilalu act of being friendly maramanjuetja one who is friendly maramanjulina one who is friendly marajeruwana to hold one's arms aloft; to stretch out one's fingers as when throwing a ball into the air and catching it when it falls. tjaputjapu pirkinani kana marajeruwai patala ball when playing people stretch out hands to catch when playing ball, people stretch out their hands to catch it marajeruwanaterina to extend one's hands for one's own sake or benefit marajieruwanietja one who habitually reaches out his hands e.g. a small child, when it wants to be picked up. Marajerulina personal name meaning: one who stretches out his hands. marajeruwanilalu act of stretching out one's hands marajeruwanibana to stretch out somebody's hands e.g. those of a dead man, or of one who is to be strangled. There is no entry No. 1171. marajeruwintina to extend one's hands towards someone as at departure. tana widlakupata ngaianingu marajeruwintila wapaia, ngaiani puntinani they women and children towards us stretched out their hands we while departing as we were leaving, the women and children reached out their hands towards us marakulno one hand, i.e. five _{kanata wapala wapaia marakulno
people went away five
five men went away} _{warukati marakulno ngaiani najina warai
emu one hand we saw
we saw five emus} _{kintala marakulno ngato ngamalkai
I have five dogs} _{neji marakulno ngato ngamalkai
I have five [elder] brothers} _{poto marakulno
five articles} _{pitjiri billi marakulno
five net-bags full of tobacco} _{ngura marakulno
five huts [or wurleys]} _{kapi marakulno
five eggs} _{kalti marakulno
five spears} _{kirra marakulno
five boomerangs} _{ditji marakulno
five days
[literally: five suns].} _{nariwonpa marakulno
five grave-mounds} _{panto marakulno
five lakes} _{mardawonpa marakulno
five hills} _{woldra marakulno
five summers} _{ditjiwaka marakulno
five stars} marakulnurina maRa kurnu-ri-rna to become five i.e. to multiply by five; to increase to five; to diminish to five. tanaia kapi marakulnurina warai the eggs have quintupled they have increased to five marakulnuribana to make five; to increase to five marakulnuetja fifth; fifth one born marakulnurilalu until there are five marapratjana all hands conjugates like a transitive verb. i.e. ten (fingers), ten besides me. kana marapratjana ten men apart from me, (I am the eleventh) marapratjaterina ten with me i.e. ten including myself. kana marapratjaterina ten, including myself nine apart from me marapratjalalu until there are ten marapratjanaterina ten for myself, me included; nine apart from myself, in my favour e.g. in a fight which [directly] concerns me I have the advantage over the opposing party, because we are ten against them. mandru mandru two kana mandru two people. As in No. 1174. mandrurina mandru-Ri-rna to become two either by increase or decrease, as in No. 1175. mandruribana mandru-Ri-ipa-rna to make two from this [word] the transitive verb has been formed with the omission of the 'r', thus manduribana, which signifies to piece together, to join, to unite marapu marapu much, a lot of; many indefinite. _{kana marapu
many people} _{paja marapu
numerous birds} _{kanta marapu
lots of grass} _{paua marapu
heap of seed, lots of seed} _{ngapa marapu
lot of water} _{pita marapu
many trees} _{marda marapu
lot of stones} _{mita marapu
vast country} _{buka marapu
lot of food} _{ditji marapu
many days} _{widla marapu
many women} _{jaura marapu
many words} _{tjuru marapu
many different ideas} _{milki marapu
many eyes
when many people are looking at one.} _{mana marapu
many mouths
many rumours.} _{talara marapu
heavy rain} marapurina to multiply, to increase, to propagate; to become numerous _{kanata ngaiani marapurina warai mura ngankala
men (people) we have multiplied sacred ceremony to present
many men have arrived on the scene for the presentation of the sacred ceremony} _{paruni kana marapurina warai mauarli pitarala
for fishing people have increased in number hungry desert-folk
during the present drought many [hungry] people (desert-folk) have arrived here to fish at the lake (water)} _{punga marapurina
for the wurleys to increase in number} _{ngapa marapurina warai ngakana ngokana warai ngarimata
water has increased has run down to add to the flood
the water has greatly increased, because new floodwaters have come down} _{paja marapurina warai talarani
birds multiplied have after the rain
many birds have come on the scene since the rain} the numeral, generally, derives from the legend of Dimpiwalakana. It is he who is supposed to have formed the fingers from a clenched hand, At each completed finger he counted thus: "one, two, three", etc., and as he was finished with one hand [he said]: mara wora all on one hand, i.e. five, When he had finished with both hands [he said]: marapratjana all hands, i.e. ten. Likewise in respect to the toes. marankara maRankara type of spider feminine gender. karalja spider web feminine gender. marakana to crawl _{ngantini marakana
to creep up on [or to stalk] an animal
to approach an animal from behind a bush

ngantini ngani marakana warai kanta kurukuruni nandralalu
upon an animal I crept grass in hidden (secret) until killed
I crept up close to the animal [hidden] behind (also 'in') the grass, until I could kill it} _{muntja marakana
for a sick man to crawl
he totters along very unsteadily.

muntja naujata marakajila, diltja madlentji nganana
sick man he crawls, muscles bad his
this sick man totters along very shakily, as his muscles are still weak

Reuther usually translates diltja with "Sehnen" 'sinews, tendons', whereas from the above context I infer that he means 'muscles'. In this case, however, he strangely translates diltja with "Nerven" 'nerves'.} _{butju ninapara ngato najina warai marakanaterinani turuja
blind man this one over there I saw while crawling for himself (midd.V.) towards the fire
I saw how this blind man felt his way up to the fire} _{kupa marakana
for a child to crawl} _{Used in reference to emus when they are eating, also to their moving about.
Reuther says the word is used in reference to emus, but then illustrates the example of kangaroos. Did he possibly make a mistake in the one case, or does the term apply to both cases?

tjukuru ninkida marakana warai, karakara jelapara tana
kangaroos here went (eating), near-by somewhere they
kangaroos have been hopping around here; they must be somewhere in the vicinity} _{marakana tarana
to crawl upwards, to crawl out
adverb use.} _{jaurandru marakana tarana
to crawl out of words
to reach agreement over something.
ditji wakani ngaiani jaurandru marakana tarana warai, matja talku ngankana warai
sun small we from words crawled out have, [only] just right have made
we have been discussing the matter practically since sunset, [and] only now have we reached agreement} _{ngapandru marakana tarana
to crawl out of the water} this word originates from the legend of Darana, whose "people" were mostly crippled and had to crawl along on the ground. manu temperament, spirit, character, disposition, mood masculine gender. With the Aborigines the temperament has its seat in the heart (ngara). Reuther: "der tonangebender Befehlshaber des Gemuets". The heart is the master-in-chief, setting the keynote to [every] mood. The heart speaks and makes pronouncements ngara jatai. The reference is to No. 2006-6 in the Diari Dictionary. Whatever the heart says, the temperament broods over (thinks), feels, desires, or rejects. 'Heart' also has the meaning of 'soul,' which is regarded as the most essential or constituent part of a person. The soul wanders off before the death of the body, because it cannot endure suffering. It is the silhouette Reuther: "Zchattenbild". as well as the image [or exact reflection] Reuther: "Ebenbild". of the soul, As a spontaneous agent, it is called the 'heart,' Even the devil and the witchdoctors do not rob the soul, but [only] the heart. This derives from the fact that the soul (mungara) cannot be considered as being of material substance, The heart (ngara), on the other hand, is associated with the heart in the body. The physical [nature]of man has been reduced to [the level of] concrete terms, in order to be able to express oneself literally. In quite a natural sense, a man's heart serves as food for the spirit (kutji). The witchdoctors even divide it among each other, when several of them have robbed one of these (in a spiritual sense), They roast it on the fire, and so on. the muramura Markanjankula on [once] seeing the souls of deceased muramura rising up in the darkness at Lake Pirikundi, exclaimed: "They are muramura-ngara", that is, souls of [our] deceased ancestors (demi-gods). All thought, feeling, desire, or aversion of the soul (ngara and mungara) is actively set in motion within the temperament for the regulation of the body, inasmuch as the idea etc. becomes a reality in deed. The decision to act is a matter for the temperament; when the decision has begun to pass over into the deed, the confines of the temperament have been reached. Since the pagan must spend his days without hope of a better [life] beyond, he has directed extraordinary attention and [attached] special importance to the temperament, as the following paragraphs ought to prove to us. _{manu pilki
different temperament, singular disposition
temperament that differs from that of other people.
manu ngani pilki, wata ngato kana ngundrai
temperament I different, not I people think of
I have a singular temperament, for I am not concerned about anybody else
That is, I have an indifferent temperament.} _{manu jerkina
for the temperament to be burning
an inflammatory temperament.
manu ngakani jerkiji tiria
temperament mine is burning for strife
my spirits are deeply aroused for a fight} _{manu manju
gentle disposition; mild temperament

ngani manu manju jurani kaldrini
I disposition gentle to your bitterness, i.e. my temperament is mild over against your bitterness
I shall remain silent about the matter} _{manu malti
cool disposition; cool temperament

kanani jurangu ngani manu malti
people towards you I temperament cool
over against you impetuous folk, I possess a cool disposition} _{manu maraltja
dejected mood [or frame of mind].
to be unhappy

ngani manu maraltja ninkida ngamai, ngani tikala nganai manu nguru manila mita kamanelini
I mood depressed here sit, I return will mood happy to take country in friendly
I sit here (in a strange country) and am in a very dejected mood (feeling); I will return to my [tribal] homeland in order to acquire a happy mood} _{manu nguru
happy disposition; gay temperament
No. 1191-5} _{manu dupuru
inhibited disposition, crippled disposition

Reuther: "zusammengeschnuertes, verkrueppeltes Gemuet".

dupuru means lame, gouty). We would say: 'broken-hearted'
ngani manu dupuru, neji pani, noa pani, kaku pani
I disposition crippled, elder brother without, wife without, sister without

Reuther translated pani each time with 'no' instead of 'without,'

I am broken-hearted, for I have neither an elder brother, nor a wife, nor a sister} _{manu wataworakalini
reckless temperament
temperament that does not take time to reflect.

wata
not, wokaralina
to turn one's neck, to look around, to be concerned about others, to have sympathy, 'not to look back'.
kana naujata ngamai manu wataworakalina, wata nulia kana ngundrai
man he sits temperament not to look back, not he people considers
this man sits there in unreflecting mood and is concerned about nobody} _{manu parari
taciturn nature, very reserved nature
person who says nothing and keeps everything secretive.
manu nauja parari, wata nulia jaura kaukaubai
mood he uncommunicative, not he a word relates
he has a very reserved nature, therefore he doesn't communicate, rather does he keep everything to himself} _{manu tataura
resolute disposition, unwavering disposition, inflexible disposition, firm will

manu ngani tataura, japa pani ngani
disposition I immovable, fear without (no) I
I have a resolute will and show no fear
as though I should move out of their way! Just let them come!} _{manu gilbarini
scornful, disdainful, insubordinate spirit; haughty, conceited, self-conscious [sort of] temperament

ngani manu jurangu gilbariji, jura wata materi ngani jeri
I spirit you (pl.) regard with scorn, you not men I like
my spirit regards you with scorn, for you are not men like me} _{manu murkamurka
contentious wrangling quarrelsome spirit; quarrelsome nature (temperament)

kana jidnita manu murkamurka, murla pani jidni wirariji
man you spirit contentious (restless), peace without (no) you walk about
you have a contentious nature, and walk about restlessly, (seeking only to stir up trouble.)} _{manu tjanka
mild, peaceable temperament
the expression ngapa jeri
like water means no wrinkles in the face, i.e. no distorted ideas.
nganita ngapa jeri kurla ngamai, ngani murla pirna kana pratjanani, manu tjanka ngani
I water like smooth sit, I peace big people to all, temperament soft I
I am as smooth as water, maintaining firm peace with everybody, for I have a mild temperament} _{manu paldrurina
explosive nature

Reuther: "ein aufplatzendes Gemuet".

in the good sense [of the term]); a disposition that cannot be stirred to anger, but is yielding in the pursuit of peace; a disposition that in word seeks to bring a neighbour's good points to light; an obliging, yielding disposition.
jinkiau poto ninaia nunkangu, nula manu paldrurina ngamalkananto murlali ngamala
give thing him to him, he temperament should have exploded contented to sit
indeed, give the thing to him, so that he doesn't always emphasise the shady side
i.e. have reason to complain, but seeks to expose the good points, so that he is contented and says pleasant things.} _{manu paldrurina
explosive temperament
in the bad sense [of the term]); a nature that is easily offended, that explodes and gets irritable; a temperament that quickly flares up
manu paldrurina judla, tirialau mudala bakana, ngurali judla jatamaliati
temperament to burst (as in the case of some fruit or seed-pod) you two, you two fight to finish up also, constantly you two [will] otherwise argue
you both have an explosive (out-bursting) temperament; have a real good argument (fight), both of you, otherwise there will be no end to your bickering} _{manu gritji
disquieted [nervous] disposition

Reuther: "zappeliches Gemuet".

a fidgety or restless temperament
kana naupara minani manu gritji ngananateriji, wata nguru ngamani, nulia tjikatjika nunkani ngundrai kara
man this one why disposition disquieted to be oneself, not resolute (firmly sitting) (person), he misdemeanours his remembers perhaps
this man has an uneasy dis-position, he doesn't stay anywhere for long, perhaps he is mindful of his misdemeanours which cause him disquiet
so that his restless conscience haunts and torments him on every side.} _{manu ngumu
good disposition
a conciliatory [spirit], an agreeable temperament
jaura jerra padakanimai, ngaiani manu ngumu wora ngamai, wata tirimalina ja wata kaldri ngankijiribamalina ja wata jatamalina
words thither carry, we disposition good sit, not to fight with each other (in reality) and not bitterly to speak to each other and not to argue with each other
tell them that we are favourably disposed (well disposed) towards them: that we don't want to fight, or carry on a bitter parley, or want to argue with them
In short, tell them that we are adopting a peaceful attitude towards them. Note that (wora means dispositions.} _{manu ngurangura
unchangeable nature or disposition; staid, resolute character

naujata manu ngurangura kurla, wata nulia ngaianina ngundrala nganai
he disposition steady constant, he not us think of will
he is such a staid [and] steady character, that he will not think of us

as not in the past, so not in the future.} _{manu kupiri
character that does not like to wander about

jidnita pinaru manu kupiriko ngamana parapararanateriji, wata mita piri kulno bakana wirarina
you venerable old man character near-by to remain sitting down, not earth place one also to walk about
you venerable old gentleman have a nature that has become so firmly established here, that you do not even wander about to any other strange place} _{manu piltjaru
scatter-brained character
i.e. of variable opinions.

jurata kana manu piltjaru, wata jura talku ngundrai
you people natures different, not you right think
you are not of a unanimous opinion, because you are not giving the matter proper consideration} _{manu kulno
of one mind and opinion

ngaiana pratjaterina manu kulno nganai
we all (myself included) are of one and the same mind [or opinion]} _{manu ngiringiri
capricious, fickle character
i.e. one that thinks this way today and differently tomorrow.
kana naujata manu ngiringiri, worderu nauja kara nganai?
man he character irresolute, how he probably is?
that man has a vacillating nature (temperament); one doesn't know what to make of him} _{manu watawata
thievish character

Reuther: "ein diebisches Gemuet, ein freies Gemuet".

an independent, undaunted, bold character.
kana naujata manu watawata, nulia kana nari tala tikai
man he spirit free, he people dead names mentions
this man is of a bold character, for he does not hesitate to mention dead people's names} _{manu taritari
timid character

kana naujata manu taritari, wata nauja kana nari tala tikai
man he disposition timid, not he person dead name mentions
this man is of a timid character, for he does not dare to mention a dead person's name} _{manu patana
patient character

manu ngani patajiluwai, bulu pariparina
disposition I am waiting until now, unable to see
my spirit has been patient until now, in that I would like to see him (her, it), but so far I have [been able to] spy nothing} _{manu patijiritjina
emotional character

nauja kana karari manu patijiritjiji, nulia ngandri nunkani najina warai
he man today spirit is agitated, he mother his has seen
this man is moved in his spirit today, for he has seen his mother again} _{manu muluru
worthy, respectable character
[with] a dignified bearing.
kana naujata manu muluru ngamai, wata nauja pirkiji
man he character dignified sits, not he plays
this man has a dignified bearing; he does not play with us} _{manu baku
without feeling

Reuther: "kein Gemuet" instead of gemuetloss.

he is always the same.
kana naujata manu baku ngamanateriji, wata nauja tiri ja wata nauja daudauai
man he feeling without (none) sits on his own, not he angry and not he prevents
that man is utterly without feeling; he neither gets upset nor takes defensive action} _{manu ko
unwitting character

ngani manu ko wokarana warai, ngato ngundrana warai tana ngakangu manju
I character unwitting came, I thought they towards me friendly
I came as an unwitting character, thinking they would be friendly disposed towards me

but this has not been the case.} _{manu budukulu
quiet disposition
a restrained temperament; an unassuming character.
ngani budukulu ngamana warai, mapaterianau ngana ngarala
I discreetly sat [back], gather [pl.] around me to hear
I have been silent hitherto, now let everybody come near to hear me} _{manu tiri
bad nature
an irritable character; quarrelsome temperament.
manu tiriko nauja wokarai, terkibana ngarila kana kulnuni
spirit angry he comes to set up to let down person one
he is advancing in a very agitated mood to fell a man with the spear} _{manu mita jeri
character comparable to the ground
a character that is deemed to be worthless. "Comparable to the ground" is a very disparaging and disdainful judgement of someone.
manu ngani jurangu mita jeri, wata ngato jurana ngantjai
nature I to you ground like, not I you love
you regard me (my character, my ways and manners) as worthless, therefore I cannot love you either} _{manu wulu
just and upright character

kana naujata manu wulu, wata nulia ngantjai tjikatjika ngankala
man he character upright, not he likes disgraceful things to do
this man is an upright character; he doesn't want to do anything improper} _{manu wuldru
restricted (narrow) nature
a timid character, a nervous temperament.
kana naujata manu wuldru jatanietja, wata nauja marapu jatai
man he by nature nervous (narrow) speaker, not he much says
this man, as a speaker, is of a very nervous disposition, therefore he also does not say much} _{manu marapu
many moods; all sorts of ideas

ngani manu marapurina warai jiritjina, ngani ngamajila kurana warai
I moods have become many to get up, I am resolved to sit down
I had all sorts of ideas when I got up this morning, but since I could not arrive at a decision, I have resolved to undertake nothing but to stay put (sit down)} _{manu morlalu
positive, truth-loving, sincere character

tanaka kana manu morlalu ngamalkai, wata pota kulno tana ngaianina jiedina warai
those people character sincere have, not once they to us have lied
those people there are of a sincere character, for never once have they lied to us} _{manu wordu
short, abrupt temperament
[probably meaning] a hasty nature, temperament or character.
nauja kana manu worduko, nauja jatai ja wapai nurujeli
he man temperament short, he says and goes quickly
this man has an abrupt nature: what he says he also quickly does} _{manu parara
satisfied nature; contented disposition

manu parara ngani ngamai, wata ngani morla ngundrai manila
nature contented I sit, not I more am thinking of to take
in spirit I am contented, [therefore] I do not want to collect anything more than what I already have} from my treatment of this word it may appear as though I wished to draw no distinction between character and temperament. The reason for this is that the pagan Aborigine regards (treats) character as a man's predominant bias, turn of mind, or individualism. It is not just a matter of [mental] impression which even bears its material imprint, but of the [whole] exclusive man, [A man's] nature bears just as much reference to his capacity for [natural] feelings as to his homogeneous make-up and temperament. In his [i.e. the Aborigine's] usage of the language, he draws no distinction between his periodic moods and his own naturally-inherited mental disposition. Reuther: "kurzes Gemuet; kurzgebundenes Gemuet". _{manu puntulu
covetous nature; covetous type of disposition (temperament)

manu puntulu ngani, ngato ngantjai kulno morla manila
disposition covetous, I like one more to take
I am of a covetous disposition; I always want to have more} the native makes this statement in the sense of acquiring [things] by diligent effort, so that he is able to present something of equal [value] during the exchange trade. The original paragraph by Reuther is rather loosely constructed, lacking cohesion and clarity. I hope to have interpreted it correctly. _{manu wolkawolkarini
longing, wistful mood
i.e. a spirit that frets it self away in the [hope] of meeting [somebody], not unlike homesickness, with the sense of forsakenness.
kana naujata wolkawolkari, milingeru nauja jindrai nejini, ja wata mudai
man he wistful, always he is crying for elder brother and not stops
this man is deeply fretting and pining for his [elder] brother, so that he constantly cries [and never stops]} _{manu mandru
two frames of mind
ie. equivocal nature.
manu mandru ngani wapala wapai: ngani tarpila nganai kara, ngani wiringala nganai kara
natures two I go will: I stop will perhaps, I pass by will perhaps
I am leaving in two frames of mind: I am not yet certain whether I will stay with them or whether I will pass them by} _{manu parkulu
three frames of mind} _{manu kati
determined, inflexible frame of mind; resolute character

kana naujata manu kati ngamateriji. wata nauja ngaurongauro wondrateriji

Reuther: wontraterina However, almost invariably spelt elsewhere by Reuther as wondraterina, cf. Dictionary No. 3868.

man he frame of mind unmoved (raw) sits on his own, not he sad shows himself
this man sits there like one who is [completely] wrapped up in himself,
Reuther: in sich selbst verschlossen.
for he does not even display a sign of sadness} _{manu jerto
contented nature
similar to No. 38.} _{manu bulu
white nature
nature capable of [patient] waiting.} _{manujeli ngujamana
to have a portentous nature that senses or anticipates

ngani manujeli ngujamana warai, tanali nina nandrala nganai
I in [my] nature sensed (knew) they him kill will
I already sensed that they were going to kill him} _{manujeli karina
in spirit to follow; in spirit to accompany

ngani jinkangu manujeli karina warai, jidni naka ngamanani
I to you in spirit followed, you there while sitting
I was with you in spirit while you were [sitting] there} _{manujeli karkana
in mind or spirit to call

ngani jinkangu manujeli ngundrana warai jidna karkala
I to you in spirit was thinking to call
in spirit I was thinking of calling you} _{manujeli ngundrana
in spirit to recall, ponder} _{manujeli ngundraterina
in mind to dwell on oneself; to think oneself important} _{manujeli najina
to see in spirit
to covet, to have a passionate desire for (something).} manumanjurina manu manyu-ri-rna to acquire a friendly disposition; to become friendly kana manumanjuriabakamai, wata milingeru tiri man friendly disposed also be, not always ill-tempered man, do for once be friendly disposed, and don't always be ill-tempered manumaltirina for one's temper to cool down; to calm down; to become more composed ngani manumaltirina warai tanangu tirietjani I temper cooled down to them fighters my temper towards these antagonists has cooled down manumaraltjanganana for one's spirits to rise manuta ngani matja maraltjanganajila, widlakupata ngundrana spirits I already are rising, wife and children to think of my spirits rise, when I think of my wife and children . manutataurarina to decide; to form a resolution ngani manutataurina warai poto ngakani kantji manila I resolution formed things mine definitely to take I decided [definitely] to take my things away from him manungururina for one's nature to harden; not to yield ngani manungururinanto, kanali ngana jupanani tananguja potuni I nature should harden, people me when pestering [regarding] these things I will not give in, when people pester me about these things manumurkamurkarina for one's nature to grow quarrelsome; for one's temper to flare up kana manjura manumurkamurkarina kurai, minala jura wata jinkinantuta paninita? people friendly to acquire a bad temper incite, what for you not want to give to [him who is] without? Reuther ambiguously translates paninita with "dem Nein", implying: dem, der ohne ist. but you are friendly people, [yet] you incite the man to become more quarrelsome; why is it that you don't give him anything when he has nothing? manungumurina for one's spirits to improve; to become cheerful manungumurina ninapara ngamalkau, waka wokaribalalu cf. "manu wokaribana" Dictionary No. 4008-2. spirits to improve this [man] keep, small until breaking to pieces keep on cheering this man up, and don't leave off until he is in real good spirits manungurangurarina to perpetuate in one's mind; not to give up an idea ngaperi, neji ja kaku nunkani matja nari, nau matja morla manungurangurarina warai naka ngamala father, elder brother and sister his already dead, he already more has clung to the idea there to stay in spite of the fact that his father, elder brother and sister have died there, he still persists in the idea of staying there . So as not to be continually reminded of those who are deceased, it is customary not to remain in the vicinity of their graves. manupiltjaru nganana to have various temperaments; to be of various opinions manukulnurina to become unanimous; to reach agreement; to be of one mind ngaiani manukulnurina warai, karari ngaiani kulnukulnuni ngamai we unanimous have become, now we in unity sit we have reached agreement, and now we live together in perfect accord manungiringiririna to become unstable, vacillating, [temperamental] manuwatawatarina to become spiteful, malicious, treacherous manupatarina to wait patiently manumujarina increasingly to withdraw or retire manubakurina to become indifferent manuwokarina to change one's mind; to reverse one's decision manunikurana to permit, allow manukulkaterina not to express one's opinion; not to join or assist in doing manumitarina to become discontented, ill-tempered, irritable manuterkana to watch for, to lie in wait for manuworakalina to remember; to recollect; to recall manju kind, benevolent; patient, friendly adjective and adverb. _{kana manju
friendly man

kana naujata kulnuldra manju, wata nauja mudla tiri
man he only friendly, not he face angry
this man is only friendly, not in a single instance is he to be seen with an angry face} _{mudla manju
friendly face

kana naujata mudla manju, nulia kana pratjana murlali ngankai
man he face friendly, he people all happy makes
this man puts on a friendly face, so that everybody is happy with him} _{ngura manju
peace-loving place; friendly, peace-loving people

naupini ngura manju, morlalu tiri pani, patijiritjini pani, jatamalina pani
this place friendly, certainly angry no, agitation no, quarrelling no
the folks at this place are peace-loving: they do not get bad-tempered, they do not create a disturbance, they do not quarrel with each other} _{punga manju
attractive-looking house or hut

punga naniata manju terkai
hut she friendly stands
the hut looks attractive} _{mara manju
skilled, dexterous hand

kana naujata mara manju, kirra ngumu dakani
man he hand skilled, boomerang good finisher

Reuther: "Ausarbeiter".

this man has a skilled hand, for he finishes off some beautiful boomerangs} _{jaura manju
kind, gratifying words

nunkanguta nguranita jaura manju
this in camp words kind
the folks in this camp speak kindly to one another} _{tali manju
glib tongue

Reuther: "geuebte Zunge".

kana naujata tali manju, wata tali dilkadilka
man he tongue friendly, not tongue prickly
this man speaks kindly (in a conciliatory tone), not sharply} _{manu manju
friendly nature

manu manjujeli mania poto ninapara
nature with friendly take article this one here
with your friendly nature, accept this article here, (do not perchance be annoyed, as though it weren't good enough for you)} _{mana manju
mouth that utters no unpleasant words

mana manjujeli nulia jaura kaukaubai, wata madlentji nunkangu parai
mouth nice he words speaks, not evil him lies
he speaks in polite language, and no bad words escape him} _{palku manju
virtuous body; to be virtuous

wata tirimalianau ja wata madlentji ngankanau, a-ai, palku manju ngaiani ngamananto, ninta wokaraiati
not argue with each other and not wrong commit, no, body virtuous we should sit, shame [will] come otherwise
don't argue with each other, and don't do anything wrong to each other, so that we don't have to feel ashamed} _{nguna manju
dexterous arm; arm that strikes the target

neji ngakani nguna manju, kantjilu dijani
elder brother mine arm accurate
Reuther: "zielgerecht".
of aim, until indeed striker
my elder brother has an arm with a deadly aim, for he strikes [the target] every time} _{milki manju
sharp eye

milki manjujeli nganti najija, woderi walakanani
eye sharp-seeing animal watch, how running (like the running of a goose or duck)
watch the animal with your sharp eye, to see in which direction it runs} _{palto manju
familiar track; thornless track; track devoid of women

ngani palto manju wirarinateriji wata tjautjau
I track free am roaming about for myself (for my benefit, hunting, etc.), not this way and that
I opt my way about, for I do not go where there is anything [wrong] that could cause me shame or loss} _{tidna manju
free feet
[free to move about?], not to go where anything (whatever its nature) is lying in the way. cf. No. 13.} _{pantja manju
agile knee, active knee
[implying] energy, inclination to go.
woldrawirdi jidni wapana warai jutapata, karari jidni pantja manjuta dikai, ngantita waltana[ni]
yesterday you went without having caught anything, today you readily are returning, animals [while] carrying
yesterday you returned with lingering steps because you hadn't caught anything; today you are returning with a ready stride, because you are bringing back a net-bag full
Besides being happy, you are proud of it.} _{ngara manju
sound heart

jula wapalumai, ngara manju, ngani ngara muntja
you two god heart healthy, I heart diseased
you two go, for your hearts are sound (you don't have to gasp like me), but my heart is ailing} _{diltja manju
sturdy (sound, healthy) muscles
legs that don't tire.
jidni wapau jauranto diltja manjunguntja, nganita diltja waltowalto
you go with words (news) muscles with sound, I muscles weak
you take along the news; you can run well, for you have sturdy legs; 1, on the other hand, soon tire} _{mangatandra manju
satisfied head
when it has a lot of food to carry.
mangatandra manju jura paru tajina warai, ngani mangatandra tjika wirarina warai
head satisfied you fish have eaten, I head wrong went about
you brought home on your heads a lot of fish to eat, I however [brought] nothing} _{tintipiti manju
friendly elbow
elbow that does not like to throw a boomerang at a friend.
tintipiti ngani jinkangu manngariji dijalata, palpa jerra dijamai, ngatatamarranguntja dijamalianimai!
elbow I to you have doubts about to throw, some in that direction throw, brothers among [your]selves throw at each other
I didn't trust you as to whether you might also aim at me; aim at those over there, or else you brothers aim at each other} _{ngajimarla manju
sound clear distinct voice

ngajimarla manju ngani, wata ngani jerkala kura wima wonkala
voice clear I, not I throat hoarse song to sing
I have a clear voice and not a raspy throat (not a rough voice) when I stage the ceremonial songs

Reuther: "Goettergebetsgesaengen".} _{pariwilpa manju
bright cloudless sky

karari pariwilpa manju ditji ngumuja, ngaiani ditji ngumu ngamalkala nganai wirarila
today sky clear day towards good, we day good have will to go out
the sky today is clear and indicates a good day for going out
to 'go out' or to 'walk about' does not imply to 'go for a walk,' but to go out in search of food.} _{watara manju
cool wind

watara manju karari, windri ngapa ngalje padakamai mita maltini
wind cool today, only water little carry along ground in cool
there's a cool wind today, therefore take along only a little water, since the ground is cool} _{turu manju
nice, lovely fire; nice coals

turu nauja manju, kana jerto ngankani
fire he lovely, people satisfying
there are nice coals available, on which it is possible to do some fine cooking

kana jerto
satisfying to people is a popular expression applied to everything that serves to satisfy people.
buka ja ngapa ngaianangu manju, pudlali tepi ngaianani kulkai
bread and water to us essential, both life ours protect
bread and water are essential to us, for they both preserve our lives} _{buka ja ngapa manju
bread and water essential} _{pungarla manju
pleasant shade

pungarla ngaianangu manju, palku nulia kulkai woldrani
shade to us pleasant, body he protects against heat
shade is very necessary for us, because it protects us against the summer's heat} _{katu manju
protective windbreak

katu manju naniata, watara nandruja patai
windbreak protects she, wind from her heads off (catches)
a windbreak is essential for us, because it heads off the wind} _{nganka manju
lovely, attractive beard} _{kupa manju
contented child

naua kupa manju, wata nauja jindrai ja karipateriji ngandri wirarinani
he child contented, not he is crying, and runs after mother when going out
this is a contented child, for it doesn't cry and run after the mother when she goes out [i.e. leaves camp]} _{mita manju
nice-looking country

karari mita manju, kanta marapu ja ngapa marapu
now country nice-looking, (edible) plants (grass) many and water plentiful
the country at present is looking splendid, for there are many edible plants and a plentiful [supply of] water available} _{malka manju
beautiful coloured markings on a painted body, which strike the eye} _{pita manju
straight tree

pita naniata manju terkai, baluru ngumu
tree she erect stands, smooth nice (branchless along the stem)
it is a fine and straightupstanding tree
free of branches/} _{pantu manju
lake with plentiful fish

ngaiani bakana panto manju ngamalkai, wata windri jundru
we too lake rich in fish have, not only you
we too have a lake with plentiful fish - not only you} _{manjujeli ngundrana
to think along peaceful, conciliatory lines; to speak in the interests of peace
adverb use.

jundru manjujeli ngundrana warai jaura, tanana kurukurubala, tana tiriati
you peacefully thought words, them to admonish, they otherwise [will] argue
you did well to admonish them to keep the peace, otherwise they would have argued the point} _{manjujeli wirina
carefully to paint oneself
not to use much ochre.

manjujeli ngaiana wirianimai karku ngaljeni
carefully we [should] paint up ochre because of little
on account of the small quantity of ochre that we have, [we should] paint ourselves carefully} _{manjujeli kurana
carefully to ward off, rightly to oppose

pirramara manjujeli kurau, kirrali jidna dijaiati
shield carefully hold in front, boomerang you otherwise [will] hit
hold the shield carefully in position, lest the boomerang hit you} _{manjujeli ngamalkana
to take good care of; to give good advice or encouragement to

kupa jinkani manjujeli ngamalkamai jatapata, jindraiati
child yours well admonish do-nothing,
Reuther: "Nichtstuer".
otherwise [will] cry
you, who never say anything, speak some word of encouragement to your child, so that it doesn't keep on crying} _{manjujeli turarana
to sleep undisturbed

manjujeli ngaiani karari tinkani turarana warai, miliaru malti ngaianangu nganana warai
undisturbed we today in the night slept, time cool to us was
we slept well last night, for it was delightfully cool} _{manjujeli juldra wokarana
to arrive unexpectedly. At the same time, however, [the expression] indicates that one is pleased at the arrival} _{manjujeli wondraterina
to pretend to be friendly

manjujeli ngaiani jurangu wondralkateriji, ja jura ngaianangu tiri
friendly we to you presented ourselves, and you towards us angry
we made friendly overtures to you (came to you in a friendly spirit), but you are hostile towards us} _{manjujeli bakuna
to dig carefully

manjujeli mara minkata bakuna wirrianimai, tjutju mataiati
carefully hand hole to dig put inside, snake otherwise [will] bite
dig carefully by hand, lest a snake bite you} _{manjujeli tajina
to eat sparingly
not to eat everything, but to leave something over.

manjujeli tajianau, nganti pratjaiati
sparingly eat, meat all otherwise
don't eat too much, lest the meat be all gone} _{manjujeli karina
carefully to climb up

manjuleli kariamai pitani puriati, jidni ja pajakapi wokaribaiati
carefully climb up tree upon, otherwise [will] fall, you and birds' eggs otherwise [will] break
climb the tree carefully, lest you fall down and the birds' eggs smash} _{manjujeli karina
fondly, lovingly to run after

mankara delkinietjani manjujeli kariamai, wata nandrana, nana dikalkamai!
girl disobedient fondly run after, not to hit; her bring back!
fondly run after the disobedient girl; don't hit her, but bring her back} _{manjujeli kurana
to put down carefully

pajakapi manjujeli kurau, wokariati
birds' eggs carefully put down, otherwise [will] break
put the birds' eggs down carefully, lest they break} _{manjujeli karibana
to hang up carefully

pitjiribilli manjujeli karibau, watarali burubaiati
tobacco-bag carefully hang up, wind otherwise [will] blow down
hang the tobacco-bag up carefully in the tree, lest the wind blow it down} _{manjujeli wiralkana
to take along and carefully look after

kupata ninapara manjujeli wiralkau, najinajibanau, tintateriati
child this one here carefully take along, look after [it], otherwise [will] lose its way
take the child along with you and look well after it, so that it doesn't lose its way} _{manju ngamana
to sit down and be of good behaviour

Pirrapintamarali jirijiribai, ngaiana manju ngamananto
instructors in [tribal] law command we virtuously should sit down
the instructors in [tribal] law enjoin us to sit down and be of good behaviour} _{manju ngankaterina
to make oneself comfortable

pinaru naujata manju ngankaterina warai, nguranilu taru patana
honourable old man he comfortable made himself, as far as the camp son-in-law to catch hold of (to retain at his side)
the honourable old gentleman made things comfortable for himself, for he kept the son-in-law close to his [own] camp} _{manju ngankala palkana
to go and reconcile

ngani manju ngankala palkai tanangu, tana wata morla tirimalinanto
I to reconcile am going to them, they not more should carry on a dispute
I am going over to reconcile them, so that they no longer keep wrangling with each other} _{manju ngankana dikana
to return from [effecting] a reconciliation

matja ngato manju ngankana dikai tanana, matja tana murlali
already I to reconcile am returning them, already they peaceful
I am just returning from effecting a reconciliation between them; they are now living in peace} _{manju ngankana
to make [to look] nice

wadimoku manju ngankanau, kana palpali nariwonpa najinanto ngumu
gravelogs nicely arrange (laying them together level on the grave-mound), people some grave-mound are to see nice
lay the grave-logs together nice and level, so that folks [can] see that it looks attractive

and give us the credit.} _{ngapa manju ngankana
to disenchant the water
[literally] to make the water friendly, so that it again brings forth fish and these enter the net, after having previously been enchanted.

ngapa worku manju ngankanimai mauarli, wata morla ngilbi ngankanimai
water roundabout friendly make hungry, not more sorcery make! - (the person addressed has been the sorceror)
go right around the water, singing [the apropriate] sacred chants and thereby nullify your magic spell, so that fish again enter the nets, for we are hungry (and desirous of fish again)} _{manjujeli jinkina
to give freely and cheerfully
without wanting to receive any compensation

manjujeli jinkiau poto ninapara, wata buljubuljujeli
cheerfully give thing (article) this one here, not with ill grace
hand that article over voluntarily and don't feel hurt about it} _{manjujeli najina
to look kindly upon

manjujeli nina najiau! wata buljubuljuriau nunkangu!
kindly him look upon! not feel displeased towards him!
look kindly on him and don't always regard him with displeasure} _{manjujeli mura wonkana
to sing one's totemic song with due reverence; to observe the [appropriate ritual] forms
Reuther: "die Form beim Goettergebetsgesang".
during the ceremonial chant

manjujelikai mura wonkanau, ngajimarla kurariati miljarrn wirdini jidna
with due reverence the sacred chant sing, voice [will] otherwise become hoarse time over (in) long you
present the ceremonial chant with due reverence and relieve this [man], for his voice is already getting hoarse; (depending on circumstances,) sing (pray) for the duration of one night only
here -kai equals ngankana equals ngan(kai).} _{manjujeli ngundrana
to feel concerned

manjujeli tanali ngana ngundrai, ngani nintali poto pani dikananta
kindly they me think of, I [feel] ashamed things without (no)
Reuther almost invariably translates pani with nein, kein 'no, none'; however, it also means 'without,' and that is the meaning here.
to return
they are concerned about me, but I don't like to return home empty-handed} _{manjujeli nganana
to be friendly

ngaiani ngurani manju ngananganateriji,
Reuther: nganangaterina. However, for correct spelling see Dictionary No.2160.
worderu jura ngurani juranani?
we in the camp friendly ourselves are; how you in camp in yours?
in our camp we are friendly towards each other; how are you in your camp?} _{manju ngankana
to make nice and comfortable

muntja
Reuther: muntjani, however, this carries an acc. pronoun suffix. What is required is the accusative of the noun.
manjumanju ngankanau, nauja ngandandariji karitjila
patient comfortable make, he is unable to turn around
indeed, make the patient comfortable, for he cannot turn himself around} _{jura manju
feverless [veins]
for the blood in the veins not to be hot.

jura naupara kana manju parai. wolja nauja tepi
bloodvessel this one here man cool is lying, soon he well
the blood in [this man's] veins is free of fever; he will soon be well} manjurina to grow patient; to become peaceably disposed manjuetja patient person; friendly person manjula one who is getting better i.e. a convalescent. manjulalu patience manjurinaterina to be amicable for one's own sake when Kakalbuna had been killed in the vicinity of present-day Farina, his mother carried him manju ['good-naturedly'] back home to within the vicinity of Lake Hope. Diari good Wkng good Ngam good Jaur good mana marna mouth; entrance; doorway feminine gender. _{punga mana
entrance to the wurley

butjujai! nania punga mana, ninkida wiriau!
0 blind [man]! she wurley entrance, here enter!
hey, blind man, here is the doorway! go in here!} _{minka mana
entrance to a burrow

nanika minka nanata. ninkida
Reuther, in error: ninkika

ngaiani bakula nganai
she there burrow entrance, here we dig will
here is the entrance to the burrow; we will dig here} _{koko mana
entrance to a hole
in a hollow tree

kokc) mana jerra najiamai. paja ngamaiati kuparu
hole entrance there see, bird otherwise [will] sit young ones
inspect the entrance to that hole there, [to see] whether a bird may not be sitting [inside] with its young ones} _{ngapa mana
water-mouth

Reuther: "Wassermund".

water source.

kajiri naujata, ngapamana jelaua worita
creek he, source somewhere far away
here is the creek, but somewhere far distant is its source} _{kajiri mana
mouth of a creek
[where a creek flows] into a lake.

nauta kajiri mana, pantuta nanapara jinkila
he creek-mouth, lake this one here to give
here is the mouth of the creek that feeds (fills) the lake} _{billi mana
mouth of a net-bag

billi mana ngakani maM, ngato nanaia karpana karitjinanto wuldru ngankala
net-bag opening mine wide, I her to weave want to right around narrow to make
the mouth of my net-bag is [too] wide; I want to weave a little right round it, to make it narrower} _{ngapajunga mana
opening of a water skin bag} _{narikutu mana
upper edge of an open grave} _{ngapatjili mana
entrance to a soakage-well

ngapatjili nanapara mana manju ngankamai, mita worita ngankala, mita wata dikana ngarinanto
soakage-hole this one here mouth < lean make, earth far away to make, earth not to come back shall fall down
clean the mouth of the well by clearing away the [loose] earth, so that it doesn't trickle back down [the hole]} _{pariwilpa mana
break in the sky
i.e. when the sky is covered with clouds, and a cloud-free patch develops from which the whole sky clears.
karari talara paruparu parana karitjila wapaia, windri naujerra pariwilpa manata
today rain (clouds) everywhere are lying about, only he there sky opening
the whole sky is covered with clouds; only in one spot over there is [the sky] clearing (breaking up)} _{ngara mana
windpipe

ngara mana ngakani ngampu buru, wata ngani pudlangai
heart-door mine almost obstructed, not I am breathing
my windpipe is blocked, so that I can scarcely breathe (puffing and panting)} _{wirra mana
opened seed-pod of the wirra bush

wirrata manalako, mitata woldrakanjalako wirra
(pod) stands open, ground has become hot
the wirra seed-pods have burst open, for summer has come} _{mana wondiri
[point of] access across the border

mana wondiri tanaka, ngaiana kara poto kulnukulnuni ngankanimai, mana wokaribala
entrance border she, we perhaps (whether) things should put together, door (entrance) to break down
they have blockaded the border; would it perhaps not be better for us to collect a heap of things and send these to them, so that they lift the blockade?} _{patara mana
gumtrees in the foreground
gumtrees that first come into view

patara mana najiau jerra, naua jidna kajiranita
gumtrees first see over there, he you creek
do you see those gumtrees over there? that is a creek
where we shall have a spell. This thought is expressed by jidna and the -ni in kajiranita.} _{palto mana
beginning of a track

palto mana naupara ninkida, nunkangu wiriau ja jundru mankamankala nganai
track beginning this one here, to him enter and you find will
here is the beginning of the track; follow it and you will find} _{palara mana
spot where water runs out onto the plain

palara manawirdi jerra dakadakaraterijiau ngurajelu
plain inflow along walk for yourself as far as the camp
walk along the outlet onto the plain until [you come to] the camp} _{mana kulpina
to block up a doorway

mana kulpiau kilpa wiriati
doorway block up, cold otherwise [will] come inside
block up the doorway, so that the cold [can't] come inside} _{mana ngandrawalkana
to barricade the entrance

punga mana noandrawalkamai, kanali billi maniati
wurley entrance barricade, people net-bags otherwise [will] take
barricade the entrance to the wurley, so that folks can't [go inside to] fetch the net-bags} _{mana pintrana
to open up the entrance

punga mana pindramai, ngaiani dunkananto
wurley entrance open up, we must: go out
open up the doorway, so that we can get out} _{mana pirna
large or wide entrance} _{mana wuldru
narrow entrance} _{mana maru
broad entrance} _{mana tjupatjupara
protruding mouth} _{mana palkipalkiri
big mouth} _{paja mana
bird's beak} _{kintala mana
muzzle of a dog} _{tjutju mana
mouth of a snake} _{paru mana
mouth of a fish} manaterkana to gape, yawn; to open one's mouth kana naujata manaterkana kinkaiko man he opens [his] mouth is laughing this man [throws] his mouth wide open when he laughs manawilparina to open one's mouth; to begin to talk; to talk aloud; not to keep silence; not to conceal anything; to defend oneself manaribana to urge or impel [someone] to speak manawilparinaterina to speak up for one's own sake or to one's own advantage manaetja one that is fond of sitting near the entrance person, animal or bird. Dimpiwalakana once formed a passage for food to [enter] the stomach and called the mouth mana. maru maRu black, blue Inadvertently Reuther duplicated on Nos. 1224 to No. 1233. I have therefore renumbered the latter 1224A to No. 1233A, and have replaced these in their immediate consecutive order. _{kana maru
black man} _{paua maru
black seed} _{paja maru
black bird} _{kindala maru
black dog} _{tjutju maru
black snake} _{marda maru
black stone} _{pariwilpa maru
blue sky} _{ngapa maru
transparent, pure, clear water} _{pita maru
green tree whose leaves are full of sap} _{turupilla maru
black coal} _{milkitandra maru
dark (black) eyes} _{njurdu maru
black hair} _{maru ngankana
to make black; to blacken} manatandra marna thandra tooth masculine gender. derived from mana mouth and tandra fruit it means 'fruit in the mouth', or 'fruit of the mouth'. the term is used to describe both human and animal teeth. The two front teeth are called karawara wulu two eagles, because they can bite very firmly like the largest of the birds of prey, the eagle. The next two adjoining teeth, one to the left and the other to the right of the front teeth, are called milara wulu (in Diari: kupa wulu two children, i.e. of the two front teeth). In the case of young men and women, the knocking out of the two front teeth occurs shortly before marriage. The reason why these two teeth are knocked out is, primarily, because folkwant to look nice. Mandramankana improvised this method. However, [the practice] is also meant to symbolise that the married couple is not to mutually scratch or bite, as eagles do when they pounce on their prey. Thus it is intended to indicate that the budding marriage partners are henceforth to live together in peace. The fact that the two adjoining teeth are called kupa wulu two children indicates that the two [young] newly-weds are to love each other like children. And so, before the young man and maiden enter upon marriage, they both have their two front teeth knocked out. The particular person, on whom this operation is performed, places a piece of fur in his mouth so that the teeth don't fall down his neck. On either side of the teeth a pointed stick known as kunja is placed in the mouth, and the teeth tied together with a piece of string, so that, should they incline inwards, they can be pulled out. Another piece of wood is placed against the teeth and then knocked with a stone, until they come out. In the event of toothache, leaves of the wajaka bush are chewed. These are considered to be a good medicine. marurina to turn black, to become black derived from maru. manakatakatangana for the teeth to chatter kilpali ngani manakatakatangana warai, karari ngatota turu pirna walturila nganai kangu turarala cold weather I teeth chattered, today I firewood much carry hither will warm to sleep my teeth were chattering because of the cold, therefore I will gather a lot of firewood for myself today, so that I can sleep in warmth [and comfort] maruribana to blacken derived from maru. manawalkura softly, secret, stealth, quiet, not loud or noisy _{minani jura manawalkura maninateriji, kana jura pinta pintakanateriji, ngani jurangu manngarina warai
why
Reuther: "zu was?" instead of wozu? or warum?.
you quietly take for yourselves, people you marriage promises discuss for yourselves, I towards you have had doubts
why do you go secretly aside? I have my suspicions that you may have discussed my marital relationships} _{manawalkurali jinkina
secretly to give

pudlaia manawalkurali noa jinkimalina warai, ngato pudlana worani ngaranani
both secretly (silently) a marriage-partner gave to each other, I both ignoring while hearing
both gave [secretly] to each other a marriage-partner,
This phrase could perhaps also be translated: 'both secretly exchanged their wives'.
but I acted as though I didn't hear them} _{manawalkurali widla karkarkana
to seduce a woman

widla nulia manawalkurali karkarkana warai turalkana
woman he quietly seduced to sleep
with gentle (quiet) persuasion he seduced the woman, to [be able to] sleep with her} _{manawalkurali danidani jiribamalina
to speak quiet words of encouragement to each other to elope together} _{manawalkurali jirijiribamalina
quietly to encourage one another as to what to do} maruribanaterina to paint oneself black to one's own advantage manawalkanaetja whisperer Alimparana whispered to the two girls that they should elope with him. maruetja one who loves black manabakapirna loud; frank, candid; fluent; quick from mana mouth, baka type, and pirna i.e. 'big-mouthed; Reuther: eine grosse Mundart. having a big mouth; boastful, "bawler-ish". _{manabakapirna jatana
to tell, to speak loudly and fluently

manabakapirna naujata jatai. jaura palpa bulu ngaraiati
with emphasis he tells, words some unable to hear otherwise
he speaks loudly and distinctly, with emphasis, so that one can understand everything} _{manabakapirnali jaura kaukaubana
to relate news fluently

manabakapirnali nulia jaura kaukaubai, mana walto pirna nauja
fluently he words (news) relates, mouth agile very he
he relates the news quite fluently, for he has a very agile tongue (mouth)} _{manabakapirnali tajina
to eat quickly} marulalu act of blackening manamandurina to reach agreement; to become unanimous from mana mouth and mandurina to place together, meaning 'to place mouths together'. _{kana pudlaia manamandurina teriji, nunkangu noa jinkila
people two reach agreement between each other, to him wife to give
they agreed between each other to procure a wife for him} _{manamandurina tajina
to eat together} _{manamandurina karkana
to agree to invite} marru marru broad; wide, [expansive, vast, immense] feminine gender. _{mita marru
wide earth
whole [wide] world} _{pariwilpa marru
wide heavens, whole heavenly expanse} _{panto marru
entire surface of a lake} _{piri marru
space [or surface] area between two points} _{kajiri marru
wide creek} _{kana marru
broad-shouldered man} _{mudla marru
broad face} _{marru waka
small plain} _{marru wutju
wide and elongated} _{punga marru
spacious hut or wurley} _{ngura marru
large camp} _{kutu marru
wide hole} _{pirra marru
wide [wooden] bowl or dish} _{malka marru
broad stripes
painted on the body.} _{billimana marru
wide opening [or mouth] of a net-bag} _{tara marru
wide fur rug} _{ngandra marru
long strides} _{palto marru
wide track} _{kalka marru
vast [expanse of] evening red} manamanduribana to tie up, to fasten with string billi jinkani manamanduribamai! minandru jidni mana maruta ngamalkai, paua jidnita tintaiati net-bag yours tie up! why you opening wide have, seed you otherwise [will] lose tie up your net-bag I why do you let it stand wide open? you will [only] lose the seed . marru plain; flat surface feminine gender. mandra mandra body, stomach; middle masculine gender. Reuther gives "masculine gender" for 'body, stomach' and "feminine gender" for 'middle'. _{kana mandra
human body or stomach

mandra ngani tepi
stomach I healthy
my stomach is in good order
suffers no pain} _{mandra pirna
big stomach; corpulent} _{mandra mauarli
hungry stomach} _{panto mandra
middle of a lake; entire surface area of a lake

With reference to location, Aranda speakers also use the word for 'stomach' (tnata) to denote 'in the centre of, e.g. alkira tnatala 'in mid-sky, in the vault of heaven', laia tnatala = 'in the middle of the lake', etc.} _{maru mandra
middle of a plain

maru mandrani pita kulno terkai. naka jundru ngapa mankamankala nganai
plain in the centre of tree one is standing, there you water find will
in the centre of the plain stands a tree; there you will find water} _{dako mandra
middle of sandhills

dako mandrani nauja wariwarina wonti, ja kindalali nina tajina wonti
sandhills in the middle he got exhausted and dogs him ate
in the middle of the sandhills he died of exhaustion and was eaten by [wild] dogs

An old man by the name of Kudnangapaljana was eaten by [wild] dogs at Palparakuraterina. He was crossing a waterless stretch of country with his son, when he could go no further. His son had to leave him lie unburied, in order to save himself from perishing. When they went out looking for him, he had already been eaten by the crows and [wild] dogs.} marrurina marru-Ri-rna to spread out; to expand, to extend; to cover a greater extent or area mandra messenger; envoy, courier masculine gender. _{paru mandra
one who is sent out in reference to fish

paruja mandra wapau kana marapu kampala, tana paru marapu ninkida tajila, pajali tajiati
for fish messenger go people many to call, they fish many here to eat, birds otherwise [will] eat
as a messenger, go out and bring in lots of people to [sit down] here [and] eat fish, so that the birds don't eat them all} _{nari mandra
messenger with news that someone has died

nauja kana muntjata, ngampu mudai, mandra wapau, kana kamaneli karkana tikala

Reuther: "dikala".

he man sick, almost finished, messenger go, people friends to summon to come back
this man is sick and at death's door; go quickly with a message and call his friends to hurry back} _{wima mandra
one who invites to a sacred ceremony

wimaia (muraia) mandra mindriau kana manina tikala
Reuther: "dikala".
tananaua paruningara wima tuldrila jertongara
of the sacred ceremony inviter run people to take to bring back them somewhere there for fish actually totemic song to sing

tuldrina actually means 'to dance, perform'.
truly satisfied
you go as our envoy, and invite the people from this way and that to the sacred fish ceremony, so that we can satisfy our appetites again
so that the event actually comes to pass, in the Christian sense, so that the prayer is truly heard. Herein lies the confidence of being heard.} _{warukati mandra
one who invites to the sacred emu ceremony
sub-entry [3].} _{warukati mandra
one who invites to a meal of emu meat
sub-entry [1]."/>} _{paja mandra
one who is sent out in reference to birds
as in No. 1. As a token of authenticity, an egg is sent along in a net-bag.} _{pingaia mandra
envoy on behalf of a group of blood-avengers} _{poto mandra
messenger in reference to goods and chattels

nulia ngana potuja mandra jinpai, ngaiana nunkangu wokarananto poto tikalkana marangokana
he me things messenger sends, we to him are to come things to bring back to help
he sent me to tell you that we are to come and help him carry back his goods and chattels} _{paua mandra
person sent to tell of the grass seed

paua ninkida marapu, ja kana windri ngalje, ngaiana mandra jinpananto kana kampala, paua tandra baku puriati
seed here plentiful and people only few, we messenger want to send people to gather, seed-fruit needlessly otherwise [will] fall out
there is a lot of seed here, bat only a few people [to gather it in]; therefore we must send out a messenger to bring [more] people together, lest the seed needlessly go to waste (fall down)} _{malkiria mandra
one who invites to a ceremonial meal} _{ngapaia mandra
one who is sent out [to arrange] for water to be brought in

jidni wapau ngapaia mandra kanani jatingala, tanali ngapa mandrananto jera
you go for water messenger people to give instructions, they water are to carry hither
you go as messenger, and instruct them to bring water here (for drinking)} _{bukaia mandra
food messenger

jidni jerra wapau Kapamarala karkala, bukaia mandra, ninkida buka mura baku dunkariati kana panini jeri
you that way go the Kaparamaraites
Reuther: "Kaparamaraaner".
to invite, food messenger, here edible roots otherwise [will] rot people without (no) like
you go as messenger, and invite the people at Kaparamara to [come and] eat [these edible] roots, lest they rot [in the ground] as if there were no people about} _{jutjujai mandra
one who announces that exchange-gifts which are still owing have [now] arrived} _{padia nandra
caterpillar messenger
person who announces that lots of edible caterpillars are to be found here and there.} Wirrakinina once sent out a man, whom he called mandra messenger, to invite Darana to a ceremonial feast. Hence the word. marruribana to spread (something) out marruribanaterina to spread (something) out for oneself marruetja plain-dwellers; lovers of the plain country -marra with _{noamarra
with spouse} _{ngantimarra
with meat} _{ngapamarra
with water} _{kupamarra
with child} _{turumarra
with firewood} _{malkamairra
with painted symbols} _{tupumarra
with dust} marra new _{ngura marra
new camp

ngura ngaiana marra ngankai ninkiwa kurala
camp we new are making that way to transfer
we are erecting a new camp by transferring to that site over there, (-wa denoting within seeing distance)} _{jama marra
new net

jama ngakani womala, ngato jama marra ngankana karpala nganai
fishing-net mine old, I fishing-net new to make weave will
my fishing-net is old; I shall weave myself a new one} _{billi marra
new net-bag} _{kirra marra
new boomerang} _{pirra marra
new coolamon
bowl or dish} _{kalti marra
new spear} _{kandri marra
new digging-stick} _{ngapatjili marra
new [soakage] well} _{ngapa marra
fresh water; rain water} _{buka marra
fresh (newly-grown) food
such as roots and greens} _{palto marra
new track

nauja palto marra, kana tidnapalto
he track new, people footpad
this is a newly-trodden path along which the men (people) are walking} _{jaua dia marra
new jaua patch
to dig up.} _{mara marra
new hand
a busy, skilled hand that readily sets to work.} _{mita marra
new country

mita kamaneli ngato wata morla ngantjai, ngani wapala nganai mita marrani
country friend(ly) I not more like, I go will country into new
I don't want to stay at home any longer; I am going to go to [some] strange country} _{minka marra
freshly-dug hole
of an animal.} _{tidna marra
fresh, newly-trodden footprints

naupara jerra tidna marrata, jerra woniau ngurani ngaldra wokaralj
this one there footprint fresh (newly-trodden), that way begin into the camp we two to come
here is a fresh footprint heading that way; start off in that direction, so that we both reach the camp} _{kanta marra
freshly-growing plants (grass)} _{pitjiri marra
latest tobacco to be brought in} _{para marra
newly-sewn rug} _{ngapajunga marra
new water-bag} _{katu marra
windbreak of boughs which are still green

katu naujata marra, kana jelauajerra woldrawirdi wapai
windbreak he new, people somewhere in that direction yesterday [were] going
this windbreak is still fresh (green); there were people travelling somewhere in that direction yesterday, (who camped here last night)} _{malka marra
fresh markings
of ochre painted on the body} _{mudla marra
new face
i.e. a strange face that one has never seen before, a stranger.} _{pariwilpa marra
bright clear sky

karari pariwilpa marra, buturu ja talara palku
Again, as so often before, Reuther translates talara palku literally with "Regenleiber" 'rain bodies' instead of using the straightforward idiomatic term, "Regenwolken" meaning 'rain clouds'.
pani
today sky new, dust and rain clouds without (no)
the sky today is clear, for there is no dust, nor are there any rain clouds} _{kalka marra
bright evening red} _{ngura marra
bright morning red

cf. nguramarrana" No. 2322.} _{wima marra
new ceremonial song} _{teri marra
recently circumcised youth} _{nari marra
person who has just recently died

ngaiani nari marra ngamalkai, woldrawirdi ngaiana todina paraia
we dead man new have, yesterday we buried
we had a man just recently died, whom we buried yesterday} _{dupu marra
fresh shoots [or young sprouts]} _{pada marra
damp earth from recent rain

pada marra pungani miri kurana tarau kilpani kangurila
damp earth onto the wurley high lay against the cold to perspire
throw some earth recently moistened by the rain on top of the wurley, so that we get warm} _{moku marra
new or fresh bones

ngantimoku naujata moku marra, tanali woldrawirdi warukati tajina warai
animal bone he bone new, they yesterday emu ate
this is a fresh bone; they ate an emu yesterday} _{kudna marra
fresh dung

kudna naupini marra, ngadaia nganamai, ngani ngulukirbaterinanto dakuni, kana ngamaiati
dung this fresh, near-by stay, I secretly want to spy [on the sandhillj for my own advantage, (teri), people otherwise [will] sit, (the speaker is not sure of his facts, that is to say, he is uncertain as to whether or not the people who have just been here may have been watching him for some reason or another)
the dung here is fresh, indicating that people have been here [only] quite recently; you stay behind, while I go up the sandhill to spy (behind a bush) to see whether the people who were here aren't possibly around still} _{jaura marra
new words
important news, something new to hear.} _{marra punkana
to grow afresh; to grow anew
adverb use.

pita nanipara marra punkana warai, kuri ngumu
tree (bush, plant) this one (fem.) new has grown, new shoots good
this tree (a lovely plant, etc.) is only newly-grown
[i.e. has only just come up].} _{marra ngankana
to make new

talarali mita marra ngankana warai
rain country new made
the rain has given the country a new look (by its turning green)} marrana to light up; to shine; to glitter, to sparkle derived from marra. e.g. in reference to morning or evening red, or to a newly-painted shield. marrarina to become like new; to change to something more beautiful derived from marra new. e.g. of a clean stone, etc. marraribana to make something new; to give something a new look derived from marra new. marraribanaterina to make something new for oneself marrala something new marraribanietja renovator; restorer mararina to hurry oneself derived from mara hand. _{kana naupini mararina warai japali, tanali nina nandraiati
man this one hurried for fear, they him otherwise [would] kill
this man sped along on winged steps, for he was afraid they would kill him} _{ditjini mararina
to hurry and goad oneself on because of the [hot] sun

ditji ngaianangu terti wiriati, ngaiana mararinanto, jura milingeru mankali wapai
sun towards us middle otherwise [will] set, we want to hurry up, you always slowly walk
you always walk [so] slowy when we [actually] need to hurry, otherwise the sun will set when we are [only] half-way there} _{talarani mararina
to hurry on account of the rain

jidni ngamalalu wiriji talarani mararila godananilu
you sit until (sitter) go inside because of the rain to hurry until it rains
you keep sitting... until you want to go inside the hut; before it rains you then hurry yourself until it descends, (but you won't get your wurley finished any more)} _{watarani mararina
to hurry on account of the wind

ngani watarani mararina paraia, nguraia mindrina dikana
I because of wind hurried myself to the camp to run to return
because of the wind I hurried and quickly ran back to the camp} _{muntjani mararina
to feel concerned about a patient

muntjani ngani mararina warai kulnulu ngamana, wata ngato ngantjana warai nau ngakangu kulnuni palinanto
for the patient I felt concerned alone to sit, not I liked he to me while alone should die
I was concerned about the patient because I was on my own, and I didn't want him to die while I was alone} _{kanani mararina
to hurry on account of the people

jidnita taturu ngananateriji, kanani mararianimai tanaua worita
you slow are yourself, for the people's sake hurry yourself, they far [ahead]
you are too slow, [so] hurry yourself because the people are already a long way ahead, (and we must catch up to them)} _{mararina tikana

Reuther: dikana and dikanimai respectively.

to take urgent steps to get back, to hurry to get back
adverb use.

ngaiana mararina tikanimai, kana ninaua bakana ngundrana
we to hurry [must] return, man him there also to think of
[we must] hurry back for the sake of the man we left behind} _{mauarli mararina
to hurry for hunger's sake

mauarli mararianimai, ngaiana wapala winkara maraia
hungry hurry yourselves, we to go winkara with
we are hungry; so hurry yourselves, that we get to the winkara and can eat our fill} _{japali mararina
to hurry in fear of

ngaiana talarajapa mararina warai, palarani nandraiati
we rain in fear of hurried, out of doors otherwise [it] might strike
we hurried ourselves in view of the rain, for we were afraid it might overtake us out on the plain, where we would not have been able to protect ourselves} _{milki mararina
to look about one nervously
[literally] to hurry the eyes.

japali ngani milki mararina warai, kirrani terti terkana
in fear I the eyes hurried, boomerangs in the middle to stand
I was nervously very much on my guard, for I was standing in the middle where boomerangs were flying to and fro} _{tidnani mararina
to search around anxiously for footprints

ngani milki mararina warai tidna jurana tintana. ja ngato jurana tidna dakuni mankamankana warai
I eyes hastened footprints yours to lose, and I your footprints on a sandhill found
I searched around anxiously for your footprints, for I was afraid of losing them, but I found them on the sandhill} _{potuni mararina
to be in a hurry after (certain) articles

ngani potuni mararina warai, punga ngakani jerkinani
I after things hurried, wurley mine when burning down
I was in a great hurry for my things, when my wurley burnt down. (I quickly fetched them out)} mararinietja someone who is always in a hurry; an anxious person mararibana to urge on, to stimulate; to encourage _{jaurali mararibana
to urge on by word of mouth

ngato ninaia mararibana warai jaurali, nauja nurujieli dikananto
I him urged on with words, he quickly should come back
I urged him by word of mouth that he should quickly come back} _{karkarkana mararibana
to hard-press [someone] to go along

nulia ngana karkarkana mararibana warai, ja ngani nunkangu pankina warai, ja poto ngakani karari piltjaru
he me to mislead hard-pressed, and I to him obeyed, and things mine now scattered
he tempted me to go along by constantly hard-pressing me, and [so] I listened to hin; but my things are now all over the place (some here and some there)} _{talarali ngaianina mararibana warai, ngaiana wata punga talku wotinanto
rain us hurried up, we not wurley properly could build
the rain prompted us to erect our wurley in a hurry, so that we had no time to build it properly (neatly)} mararibanetja prompter; instigator mararibanaterina to prompt or urge for one's own sake mararibalalu act of prompting or urging maralje bright; pale, bleached; red _{tala maralje
reddish skin} _{mudla maralje
red face!
nickname} _{turu maralje
glowing coals} _{mita maralje
reddish earth [or soil]} _{ngapa maralje
reddish water
brackish water in a swamp.} _{kalka maralje
evening red; red sunset} _{ngura maralje
camp illuminated by the morning's red glow} _{tiwi maralje
red flower} _{mara maralje
red hand
one who is always [ready (to] strike an immediate blow.} _{milki maralje
blood-shot eye} _{mana maralje
red mouth
one who always indulges in base talk.} _{para maralje
somewhat bleached
Reuther: "etwas gebleichtes".
but not quite black hair} _{tandra maralje
red fruit} _{mura maralje
red [edible] root

cf. No. 841-8, No. 964-9, No. 1233-12.} _{kanta maralje
reddish grass} _{kindala njurdu maralje
reddish dog} _{ditji maralje
bright sun; bright stars

'Stars' are actually ditji wakawaka cf. Dictionary No. 109.} _{kinta maralje
red in the mouth of a fish} _{kutja maralje
red feathers} _{marda maralje
red stone} _{buturu maralje
red dust} maralje nganana marralyi ngana-rna to be red or reddish maraljeribana marralyi-ri-ipa-rna to redden maraljetja marralyi-yitya one which is red rain from the south. the mother of Ngatanimaralje had a pale-looking Reuther: "weisslichaussehend". daughter, as her name indicates. On looking at her daughter, she remarked: 'she is maralje' 'reddish'. mankamanka here one day, there the next; opposite each other _{naupini kana ngura mankamanka turarai
this man camp once here once there sleeps
this man sleeps here one night, there the next
always in a different camp.} _{mankamanka dalpina
to warm oneself opposite each other in a circle around the fire

mankamanka ngali dalpina warai turuni
opposite each other we two warmed [ourselves] at the fire
we warmed ourselves at the fire sitting opposite each other} _{punga mana mankamanka
two doorways to a wurley opposite each other, two wurleys with entrances opposite each other
Friends often like to build their wurleys in this way, for by so doing they can engage in conversation together around the fire at night.} _{mankamanka jatana
to [make demands] (speak) from both sides
adverb use.

minandru judla ngana mankamanka jatai, poto paninita?
why you two me this way and that tell, things without (no)
why do you demand one thing from me and you the opposite, when I don't [even] have anything?} _{manu mankamanka
two directly opposite [or contradictory] opinions} _{palto mankamanka
forked tracks leading off from the [main] one} _{watara mankamanka
wind which blows now from this direction, now from that
i.e. a variable, irregular, changing wind.} _{jinkimalina mankamanka
to exchange articles of trade whilst sitting opposite each other} _{maramankamankali patana
to attack from all sides} _{jaura mankamanka
words from this side and words from that side} _{najina mankamanka
to look this way and that} _{piri mankamanka
to approach from all directions} _{mankamanka nandrana
to strike in all directions} _{mankamanka jinpana
to send out in all directions} _{ngulku mankamanka
to lay accusations here and there} _{mankamanka paua tapana
to sit around a [wooden] bowl and slurp seed[-pulp]} _{mankamanka bakuna to dig from all sides} mankamankarina to deviate (from the right track); to branch off e.g. various boughs on a tree. mankamarkaribana vtr. to lead hither and thither; to mislead; to lure or entice away mankamankaribanietja tempter; abductor mankamankaribalalu abduction mandrakaura jealous derived from mandra body, kaura rushing, circulating, agitated blood, and meaning: 'agitated blood in one's body'. _{jidni mandrakaura pirna, winta jidni mudala nganai?
you jealous big, when you stop will?
you are very jealous; when will you stop [being jealous] for once?} _{jaurani mandrakaura
jealous over a conversation
when one is speaking to another person whom the other cannot tolerate.

jidni jataildramata mandrakauldramata, ngali kara ngankamalinanto?
you talk about it jealously, we two perhaps to each other want to talk?
do you object and are you jealous when we two want to carry on a conversation?} _{mandrakaura piri
cause for jealousy, occasion for jealousy

mandrakaura piri ngapa wata tapau patijiritjinani, ngato wolja tapananto
jealousy cause water not drink when stirred up, I soon want to drink
you should not drink while the water is disturbed, for it occasions jealousy; I shall first have a drink} this is the word [of advice] of an old man to an unmarried youth or maiden. That is to say, the belief prevails that, if a young man or maiden drink from a [wooden] bowl while the water is still disturbed from its being carried about, they will become jealous. Just as the water has been stirred up, so in course of time will their blood be stirred in motion. [Therefore] they drink only after the water has become settled in the bowl. _{mandrakaurali paru kutibana
out of jealousy (or ill-will) to drive away the fish by means of sorcery

mandrakaurali pudlapara noamarali paruta kutibanateriji ngilbieli
jealous both of them married couple fish have driven away for themselves with a magical song
that married couple there has enchanted the fish with a magical song
in order, to gain some personal advantage.} _{pungani ngamamai. talarali jidna najiati, jidni mandrakaura pirna, talara mudaiati, jidna najinani
in the wurley sit, rain you otherwise [will] see, you jealous very, rain otherwise [will] cease, you when seeing
remain seated in your wurley so that the rain doesn't see you; if it sees you, it will stop raining

Widows, jealous folk, eaters of human flesh, and whoever had just returned from killing others were not allowed to be out of doors when it started to rain, because they were considered unclean; if they were [caught out in the open], it was believed the rain would stop. Furthermore, during an emu drive they were not allowed to let themselves be seen by the emus, lest these should run away.} _{warukati kiri pirna, tana naji kana ngara, mandrakaura naka ngananani, tana mindriji
emus clever very, they see people's hearts, jealous [person] there if being, they run away
emus are very intelligent, for they [can] see people's hearts; if there is anybody jealous among the hunters, they will run away

Such people must quickly hide themselves when they see an emu, because they are regarded as being unclean. When an emu has been caught, such an unclean person is not allowed to touch it, otherwise the fat will immediately disappear.

It is commonly said that jealous people cannot be reformed (cured) They are also unliked, because they are always suspicious. Decree of the [tribal] law-instructors:
mandrakaura wata ngamamai!
don't be a jealous person} mandrakaura mandra kaRuwa jealous person, envious person Jelkabalubaluna was jealous of his wives, because they had had intercourse with other men. His blood was thereby aroused; hence the word. mandrakaurarina mandra kaRuwa-ri-rna to become jealous mardu mardu moiety; class masculine gender. Reuther: "Geschlecht". However, mardu is also the Diari term for totem. cf. Reuther, Volume X, pp. 1-2; also A.W. Howitt (in The Native Tribes of South-East Australia on p.91). There are two classes which are permitted, on a reciprocal basis only, to marry from one into the other. These are: Mattari and Kararu, or Kulpiri and Tidinwa. Adherents of one [and the same] class call each other neji brothers The names Kulpiri and Tidniwa are the Jandruwonta equivalents of the Matteri and Kararu class names of the Diari, etc. (idem, p.91). the division of mankind into two separate classes is attributed to Mandramankana. Class is transmitted (inherited) through the female (mother's) line. See the legend of Mandramankana elsewhere, and the classes together with their names. marumaru type of duck feminine gender. Gason (1874: 287) "muroomuroo 'black water hen'". maradunka maRa thungka bequeathed property; legacy; estate; [tribal heritage] masculine gender. [derived from] mara hand and dunka foul, putrid, hence 'putrid hand', indicating things once held by the hand that now lingers in the grave. a father's heir is his brother and a mother's heiress is her sister. A son or daughter would always be [unhappily] reminded of the parents if the deceased's property were left to them. _{poto maradunka
inherited property

tanaia poto, maradunka nunkani. ngato ngamalkai
them things, inheritance his, I have
I have the things that he left behind} _{ngakani noaia ngatata tarananto, poto nankani maradunka manila
my wife's sister is to come up here, things her inheritance to fetch
my deceased wife's sister is to come and fetch her inherited property (heirlooms)} _{marda maradunka
inherited millstone

marda ninapara jerra padakau kutibala, maradunka, ngato wata ngantjai ninaia kanani jinkila
millstone this one that way carry to hide, heirloom I not like him to people to give
carry this millstone away and bury it over there, for it is an heirloom (from my father who has no brother), [and] I don't want to pass it onto the people} _{paua maradunka
inherited seed which the deceased had already collected and stored up,
nanapara kutuni jura tapanimai, ngana poto wolja kalala jinkila
seed this there (fem.) in the pit you eat (drink), me things soon in exchange to give
[by all means] eat that seed there in the pit, and give me something else in exchange. (Remark made by a son)} _{pita maradunka
inherited weapons

pita maradunka tananaia kaluwani, jurala jerra jinkimalila
weapons them pour out (carry together) you there to give to each other
gather the weapons (of my deceased father) together, and divide them amongst each other} _{billi maradunka
inherited net-bag

billi maradunka nanapara jundru maniau, ja jinkani billi ngana jinkiau!
net-bag inherited this one (fem.) you take, and your net-bag me give!
you take this inherited net-bag for yourself, and give me yours in exchange} _{jama maradunka
inherited fishing-net. As a rule, those who have assisted in the burial of a dead person also receive something of the things he has left behind, as for instance: a stone knife, a pubic covering, a net-bag, ochre, or chewing-tobacco, etc.} manawara type of bush has flowers and fruit that can be eaten. feminine gender. this may be the 'desert quandong, sandalwood tree', Santalum lanceolatum. The Wangkangurru word is marnawarra, and Ngamini has marndawarra, according to Johnson and Cleland. No. 2756 No. 3050 No. 3397 mani marni fat masculine gender. in the case of a woma it signifies fat (feminine). _{kana mani
human fat
actually the flesh of a dead person.
kana mani manijiribalumai, ngaiani ngantjai tajila, ngara nguru ngankaterila, ngurali nina ngundraiati
human fat (flesh) you two hand over, we want to eat, heart strong to make for ourselves, continually him otherwise [will] think of
you two cut off some human flesh, for we want to eat [it] to brace our hearts, so that we don't keep on thinking of the deceased
In this way the people who stood around the grave would address the two who stood in it and who had laid the deceased to rest. With a stone knife the [latter] would [then] cut off some flesh from the thigh, chest, or cheeks of the dead corpse, whilst saying trrrrrr, and hand it to those standing outside the grave. On receiving it, the latter would respond with kah, kah. The flesh was now grilled for a while and then cut into small pieces, a portion for each one present. Some was [also] kept in reserve for friends who might still happen to put in an appearance. [All] this was done so that the deceased might soon be forgotten. Anyone who had eaten [his piece of flesh] painted himself black around the mouth in token thereof. Those who ate human flesh usually developed a swelled stomach and rolling eyes; often some even became slightly demented and stuttered for a time.} _{paja mani
bird fat} _{woma mani
snake fat} _{warukati mani
emu fat} _{kindala mani
dog fat} _{paru mani
fish fat} _{kadni mani
lizard fat} _{kapiri mani
goanna fat} _{maiaru mani
rat fat} _{tampangara mani
pelican fat} _{manieli wirina
to rub with fat

ngani manieli wirinanto buturu kaliterina
I with fat want to rub in dust to rub off
I want to rub myself with fat, in order to get rid of (wash off) the dirt

Washing with water is held in contempt for thereby the skin becomes dry and brittle
Reuther: "sproede".
in the hot sun, and it is then painful (so they say). Therefore they prefer to rub themselves in with fat, so that the skin remains soft and pliable.

Reuther: "geschmeidig".} _{ngani manieli wirinanto tala tanturinanto, watarali ja ditjieli ja mita buturali ja kangujeli ngana tala wakiri ngankana warai
I with fat rub [myself] in (slip into) skin should become soft, wind and sun and dust (hot wind) and perspiration me skin have made dry and brittle
I want to rub myself with fat, so that my skin becomes soft and pliable, for the wind, sun, dust and perspiration have made it dry and brittle} _{manieli wondraterina
to show oneself rubbed with fat
to appear rubbed with fat.} _{muntja manieli wirina
to rub the sick with fat} _{maltara manieli wiribana
to smear emu feathers with fat} _{muramura manieli wiribana
to smear the muramura with fat
this implies all stones that originate from the supernatural ancestors, e.g. the two hearts of the sons of Darana. When these stones are smeared with fat, the [relevant] supernatural ancestor
Reuther: "Goettern", respectively "Gottheit" 'deity'.
is honoured and venerated.} _{murani manieli wirina
to rub oneself in with fat for a sacred ceremony

ngaiani pratjaterina murani manieli wiriji, ninaia Mura murlali ngankala
we all for a sacred ceremony with fat rub [ourselves] in, "deity" delighted (friendly) to make
for a sacred ceremony we all rub ourselves in with fat, to induce the "deity" to become kindly disposed towards us} _{karkujeji ninaia patamai, naria nunkani ngaperi, ngaiani ninaia karkujeli wiribananto, ninta nunkani kalingala
with red ochre him grab, dead his father, we him with red ochre want to rub in, shame his to blot out
rub your red-painted hands over the lime-daubed body of the [man] mourning for his deceased father, so that we can paint it red and remove his [sense of] shame

Any person who is in mourning lives in shame and is daubed with lime. If he is painted red, the [period of] mourning ends. The red [ochre] is mixed with fat. Anyone who attends a sacred ceremony must be rubbed in with fat. Only by means of fat is the "deity" appeased. By the application of fat an unclean man or woman is rendered clean. Anyone who has touched a dead body, or who is in mourning, or who has assisted in a killing, or a woman who has given birth to a child, or a person who is jealous, is 'unclean' and must first rub himself in with fat, if he wishes to attend a sacred ceremony.} _{ngaiani pingandru tikanani, ngaiani karkujeli wiriji, naria buturu ja naria kumari kalingala
we from a vendetta when returning, we with red ochre rub [ourselves] in, dust of the deceased and blood of the dead man to blot out
when we return from a vendetta, we rub ourselves with fat, in order to erase the dust and the blood of the dead man

and thus appease the "deity".} matja matya already, previously; ready; finished; it is enough _{muntjai matja mudai
the sick man is already dead} _{matja wapana warai
[he] has already gone} _{matja wokarai
[he is] already coming} _{matja manju
[he is] friendly already
no longer angry.} _{matja ngarai
[he is] already listening} _{matja patai
[he is] already apprehended} _{matja ngundrai
[he is] already thinking of [it]} _{matja naji
[he is] already [able to] see; [he is] already within sight} _{matja ngamalkai
[he is] already in possession of [it]} _{matja jerto
[he is] already satisfied} _{matja ngapu
[he is] already silent

Likewise in the case of all verbs.} _{jura ngankana warai?
have you done your work?

Answer:
matja
[the work is] completed, finished

This word appears to be the equivalent of the Aranda expletive, kala, which has the same range of meanings and is very difficult at times to translate. Oft-times it is better left untranslated.} _{matja
it is accomplished, it has been done} mangatandra manga thandra head; crown (of a tree); highest point of anything masculine gender. derived from manga highest point of anything and tandra fruit; mangatandra therefore means 'fruit at the upper end of the body', i.e. the head. _{kana mangatandra
human head.the head is placed in the grave, facing south.} _{nganti mangatandra
animal's head} _{punga mangatandra
roof of a hut or wurley} _{pita mangatandra
crown of a tree} _{dako mangatandra
crest of a sandhill, top of a sandhill} _{marda mangatandra
anterior side of a millstone} _{kanta mangatandra
tips (or ears) of grass
[or of edible plants].} _{tiwi mangatandra
calyx of a flower} _{mangatandra wilparina
for the head to develop holes
to remember, to recall

kararildra mangatandra ngani wilpariji naria-kuma kaukaubala
now head I open up death-news to relate
[and] now I remember that I have news to bring you of somebody's death} _{mangatandra ketjaketjana
to have headache} _{mangatandra jirijiri
confused or delirious mind (head)} _{mangatandra ngarrana
for the head to be shaking
in a state of fever} _{mangatandra karitjina
for one's head to be spinning around
to get dizzy} _{mangatandra wutjuwutju
elongated head} _{mangatandra dampura
round head} _{mangatandra waka
small head} _{mangatandra pirna
big head} _{mangatandra kiri
clever, intelligent, shrewd head} _{mangatandra kritji
head with a lively happy humorous frame of mind

Reuther: lebendiger, gut aufgelegter Kopf".} _{mangatandra njurlunjurlu
wilful, stubborn, obstinate head} _{mangatandra patipati
blockhead, simpleton} _{mangatandra marda jeri
head as hard as a stone
i.e. a head incapable of grasping anything.} _{mangatandra tjautjau
wrong, mistaken head
a confused, muddled thinker.} _{mangatandra ngumu
good head, clever head} _{mangatandrani
on top of the head, (or) in one's head} _{mangatandrali
head
followed by a transitive verb.} manga manga upper part of an article or anything Reuther designates this as an "adj". maltomalto type of fish masculine gender. markara markaRa type of fish feminine gender. contemporary speakers identify this as 'yellow belly fish, golden perch'. mandatarani type of fish feminine gender. mankamankana to find _{ngato nina mankamankana warai
I have found him} _{kirra mankamankana
to find a boomerang} _{ngapa mankamankana
to find water} _{nganti mankamankana
to find an animal} _{marda mankamankana
to find a millstone} _{poto mankamankana
to find goods and chattels} _{palto mankamankana
to find the way} _{ngura mankamankana
to find the camp} _{kapi mankamankana
to find eggs} _{a wife is not found, but patana
siezed or manina
taken.} marka marka outside of the camp; [out bush; out of doors]; not at home; (to spend the night) in the open; (to stay away) a long distance from camp; (to remain) in another tribal country; (to live) abroad masculine gender. this word lacks the character of an adjective as well as the verbal ending -na. [In fact], even in German I cannot provide convincing proof that it is a noun. I am familiar with the word, but cannot find a German equivalent (expression) for it. It is very likely a word whose proper explanation can be given only within the context [or scope] (zone) of its meaning out in the [Australian] desert. The following sentences are offered for consideration. _{marka wapawapana
to go beyond the bounds (distance-wise) of home-coming for the night

ngali marka wapala nganai nganti nandrala paralalu
we two beyond the bounds of home-coming go will animals to kill until camping
we will both go hunting beyond the bounds of returning home [on the same day], and make our camp there for the night} _{marka wirarina
to go beyond the boundary of the local [camp]

ngani marka wirarila nganai maltirina, ngurani ngamana palku waltowalto ngankai
I beyond the boundary of the local [camp] walk will to recover, in the camp to sit body tired makes
I will stay more out of doors [in order to pick up], for [sitting] in camp soon makes the body weak} _{marka wirarina tintini
to go out after timber for [making] weapons} _{markali kapi kampana
to search for eggs beyond a day's journey away

nulia markali kapi kampana warai, ja markani nulu
Inadvertently Reuther wrote "tanali", suddenly introducing the plural ('they'), when the verb "ass" 'ate' is singular.
tajina warai
he beyond a day's journey away eggs collected, and out [in the bush] them ate
he went beyond a day's journey to gather eggs, and out there [in the bush] he also ate them} _{jaua marka wilkana
to go out beyond a day's journey to dig up jaua

widla wapanimai jaua markani wilkala
wives go -a out bush to dig up and stay overnight, (because it's a long way to return home)
you wives go out and dig up jaua, and stay out bush overnight

for it is too far to come back home/.} _{paua marka
not to return to camp for the night during the gathering of seed} _{markali paru jukana
to stay out of doors for the night during a fish drive

tankubana ngaiani wapala nganai markali paru jukala ditji mandrujeli
tomorrow we go will staying overnight fish to catch days two
tomorrow we shall go out for a couple of days to catch fish, and stay away overnight} _{markani muntja manina
to become sick out in the bush

markani ngato muntja manina warai, ngani karari patai
far out bush I sickness took, I today am in pain
I took sick out in the bush, so that today I have constant pains} _{markani puntina
to separate from one another out bush

markani ngali puntina warai, nau jerra wapana ja karitlina tikana warai
far out bush we two went out separate ways, he that way went and to turn around went back home
we each went our separate ways out bush; he still went a little farther, but [then] turned back and went home} _{markani pinga tarana
for a troop of blood-avengers to turn up outside the camp at night

markani pinga tana wokarana warai, ja tanali nina najina warai ja nandrana warai, ja tana kurirpi darpina tikana
Reuther: "dikana".
warai
outside of the camp a vendetta group came, and they him saw and killed, and they secretly to turn around went back
whilst he happened to be out of the camp at night, a vendetta group came, spotted him, killed him, and [then] went back, (without so much as entering the camp)} _{markani mankara nandrana
to beat a girl outside the camp

mankara ngaiani nandranantota marka wapanani, tana ngurani milingeru noani delkiji
girls we want to beat out bush when going, they in the camp always the husband disobey
once when the girls are out bush we shall beat them, for in camp they are not submissive to their husbands

it is a disgrace to an elder brother, if his sister is not willing to respond to her husband's wishes.

In this connection, of course, it must be remembered that already early in life young girls are promised in marriage to considerably older men.} _{markani wiljaru patana
to grab out bush as a wiljaru} _{markali ngapa najina
to find water out bush} markala marka-lha masculine and feminine gender. person who camps out of doors during the night any person who spends more time out bush than in camp. manamuka marna muka breakfast masculine gender. derived from mana mouth and muka sleep, it signifies 'yawning in the morning', or sleep that still lingers in the mouth, or eating whilst one is still yawning from sleepiness. the husband is the first to get up in the morning. After fanning the fire [into flame], he wakes his wife. She has already prepared everything for an early meal on the [previous] night. The meat is cooked, the seed pounded, and the jaua roasted, etc. The grown-up children sleep in an adjoining wurley, whither the mother brings them breakfast. While the husband attends to the meat, his wife [takes care of] the seed. If there is still a supply of meat on hand, the husband stays at home, looks after the children, weaves his net-bag (billi), or works on his weapons. If the wife has a reserve supply of seed, etc., she [too] stays at home. a [certain] muramura, desirous one morning to eat his breakfast, found himself still compelled to yawn, [so] he said: "Sleep is still in [my] mouth". Hence the name manamuka. manadunka marna thungka hour of the morning when the sun is rising masculine gender. derived from mana mouth and dunka smell, i.e. 'to smell from the mouth; to have an offensive breath'. _{manadunka tajina
to eat at sunrise
i.e. as soon as one has risen [from sleep].} _{manadunka wapana
we break camp at sunrise} mankina manki-rna to rejoice also panki-rna. _{karari ngani mankiji, neji ngakani wokarana tikana
Reuther: "dikana".
warai
today I rejoice, elder brother mine came back
I am thrilled today, because my elder brother has returned} _{potuni mankina
to be delighted with [certain] articles} _{noani mankina
to be thrilled with one's spouse} _{jutali mankina
to be pleased with booty from the chase} _{jaurani mankina
to be delighted at news} _{buka marapuni mankina
to rejoice at a large quantity of food} _{talarani mankina
to be delighted with rain} _{kantani mankina
to rejoice over edible plants} _{mita kamanelini mankina
to rejoice over one's native land} _{jamani mankina
to be pleased with a net} _{kupani mankina
to rejoice over a child} _{billini mankina
to be delighted with a net-bag} _{pantuni mankina
to be delighted with [water in] a lake} _{jamani mankina
to be pleased with a fishing net} _{kana wolarani mankina
to rejoice over a large number of people} _{pungani mankina
to be delighted with a wurley} _{mita maltini mankina
to be delighted with nice, cool weather} _{paua maruni mankina
to be delighted with a patch of [ripe] seed} _{tepi ngumuni mankina
to rejoice over good health} _{palku ngurunguruni mankina
to rejoice over one's physical strength} _{ngapa marapuni mankina
to be delighted over a large quantity of water} _{ngantini mankina
to rejoice over animals caught in the hunt} _{kami mara mankina
to be happy with one's first cousins} _{kalumara mankina
to be happy with one's contemporaries} _{ngapani ngamana mankina
to be delighted to camp near water} _{turuni mankina
to be pleased about [the proximity of] firewood} _{mardani mankina
to be delighted with a millstone} _{mankinali tikana
to return home with rejoicing
adverb use.} _{mankinali wapana
to be happy to go walkabout} _{mankinali ngamana
to be happy to stay home} _{mankinali ngarana
to enjoy to listen} _{mankinali najina
to enjoy to look at} _{mankinali karkana
to sing out for joy} _{mankinali duldrina
to jump for joy

Actually, 'to play; to act, to perform'.} _{mankinali manina
to accept with pleasure} _{mankinali murla ngankaterina
to be utterly thrilled} _{mankinali kulkungana
to leap for joy, to dance for joy} _{mankinali wima pirkina
to sing for joy} _{mankina watara maltini
to be delighted with a cool breeze} _{mankinali jatajatana
to enjoy to chatter} _{mankinali ngantjamalina
to love one another for joy} _{murani mankina
to rejoice over one's sacred ceremony} mankinietja one who is always happy mankilalu manki-lha-rlu joy, delight mankijiribana manki-iyirpa-rna to call upon to rejoice when Darana saw numerous caterpillars after rain, he was delighted, and used this expression [to describe] his sentiments Reuther: "Gemuetsempfindung". and feelings. malkamalka malka-malka coloured, gay-coloured; chequered, spotted; multi-coloured, variegated _{kana malkamalka
man painted up in various colours

kana malkamalka jidni wokarai, winta mura jura mudana warai?
man multi-coloured you are coming, when you sacred ceremony ended?
you come painted in many colours; when did you end your singing in honour of the supernatural ancestors?

Reuther: "wann habt ihr aufgehoert der Gottheit zu singen?"} _{pirra malkamalka
dish painted in various colours
also pirramara malkamalka
shield painted in various colours} _{kirra malkamalka
gaycoloured boomerang} _{tjutju malkamalka
spotted snake} _{billi malkamalka
variegated net-bag
woven of black, white, and red string.} _{kindala malkamalka
gaily-spotted dog} _{jinka malkamalka
variegated string} _{mandamanda malkamalka
multi-coloured belt} _{mita malkamalka
varying grades or shades of country; gradations on a hillside or bank} _{pariwilpa malkamalka
various appearances of the sky} _{talara palku malkamalka
clouds of various colours} _{kalka malkamalka
various streaks of evening red} _{kalibilibili malkamalka
multi-coloured butterfly} _{marda malkamalka
multi-coloured stone} _{tiwi malkamalka
flowers of various colours} malkamalkarina malka-malka-ri-rna gradually to change to various colours malkamalkarinaterina malka-malka-ri-rna tharri-rna to paint oneself gaily (or make oneself look colourful) for one's own benefit malkamalkaribana malka-malka-ri-ipa-rna to paint in various colours malkamalkatja malka-malka-yitya one who always paints himself gaily; a colourful one e.g. various types of snakes, or even a dog. malkamalkaribalalu malka-malka-ri-ipa-lha-rlu that which is coloured, that which is colourful [Once] when Dimpiwalakana was digging a well, he came across various shades of soil; hence the word. malka malka sign, symbol, marking masculine gender. _{ngapa malka
sign [or indication] of water
Where one can see (traces) on the ground that water has been running at this spot.
talara naka godana warai, jidni wapau ngapa-malka najila
rain there has fallen, you go water-sign to see
rain has fallen over there; you go over and see whether water is running (or lying, standing) in the creek; inspect the drains} _{tidna malka
footprints

ninkida tidna malka Darana wapana wonti
here footprints Darana went
here are the visible footprints where [our] primeval ancestor
Reuther: "Urvater".

Darana once walked} _{mara malka
hand print
imprint of a hand.
ninkida nau Darana ngamana ngarina wonti ngapa tapala, ninkida maramalka nunkani
here he Darana sat down water to drink, here hand-prints his
here [our] primeval ancestor
Reuther: "Urvater".

Darana sat down for a drink of water; impressed here (in the stone) are the imprints of his hands

these stones, bearing hand[-like] imprints, are on view at a [certain] waterhole.} _{mardaburu malka
marks from hailstones
where they have struck.
ninkida pitani mardaburu-malka, ninaia nanaia wapajata
here on the tree hailstone-marks, him her went
here on this tree are hailstone marks (cut into the bark); the storm passed this way} _{watara-malka
sign of wind

nanipara watara-malka, kana tidna mara nandruja pratjana kaliji
those windmarks, people footprints with she all obliterates
here (on the ground) we [can] see evidence of the wind; the wind obliterates all trace of the people

one can recognise from the ground where a wind-storm has passed over.} _{ditji malka
streak of falling star

nanika ditji-malka mindriji, nandru nari wondrai jerra kantji
she shooting star stripe runs, she death indicates yonder for sure
a shooting star fell in that direction, which is a sure indication that somebody died

according to the direction in which a shooting star falls, there (it is believed) a man has been killed.} _{makapari malka
rays of setting sun

makapari malka nakajerra terkai, jelaka talara ngarinalu
the sun's rays yonder stand, somewhere rain below
there are the rays of the setting sun; somewhere down below it has rained

it is believed that the sun slips down inside the earth, and that the sun's rays are an indication of rain falling at the end of the earth.} _{talara malka
sign of rain

karara naniwajerra talara palkuia malka
the blustering [hot north] wind she there of rain-clouds the sign
the blustering wind from that direction [i.e. north] indicates that rain clouds will be coming up} _{waribaka watara malka
indication of east wind
it will cool off.
waribaka watara malka, naniwa mita malti ngankai, ngapajunga buriburibani
east-wind sign, she ground cool makes, waterbag lay aside
the east wind is a sure indication that it will get cool and that it won't be necessary to take along a water-bag} _{watara kilpa malka
indication of cold wind
indication that it will get cold (south wind).
watara kilpa naniata wata mudaniwai, ditjieli bakana ngalje mankanantota
wind cold she not stops [blowing], sun also a little should be scorching hot
the cold wind (south wind) doesn't cease blowing; would that it got a little warmer!} _{kunditji malka
sign of torrential downpour
on the ground; also of a local strip of rain.
kunditji malka ninkida palkingana warai, karari ngaiani ngapa marapu ja buka pirna ngamalkai
pelting rain signs here passed through, now we water plentiful and food ample have
a narrow strip of pelting rain went through here, so that we [now] have plenty of water and ample to eat} _{talara mudani malka
indication of rain abating

tataru pirna karari godana warai, nania malka, talara matja mudana warai
fog dense (big) today descended, she sign rain already has ceased
a dense fog descended today, and that is a sure sign that the rain has ceased} _{talara pirnaia malka
mark of heavy rain
indication that heavy rain is on the way (dust storm, hot north wind)
buturu ja karingura malka jinkiji talara pirnaia
dust and hot wind signs give rain to big
the dust and the hot north wind indicate the approach of heavy rain} _{kana malka
people marks
strokes on the ground, to denote people.
kana malka marapu ngaiani kurana warai, ngujamala jeruntjaka ngamanani
people marks many we put down, to recognise so many for sure while sitting down
we drew a lot of strokes [on the ground], in order to ascertain how strong we were

At the mention of each name a stroke is marked on the ground. If there are very many strokes and a proportionately large number of tribal companions, one senses a measure of strength over against other tribes.} _{kurikirra malka
rainbow as a sign

kurikirra nauja malka terkai talara dauadauala
rainbow he sign stands rain to prohibit
the rainbow indicates that it won't rain any more} _{pitaru malka
drought as an indication

pitaru nauja kana naria malka
drought he people death sign
the drought is an indication that a lot of people will die} _{mudla malka
stripes (of ochre painted) on the face

widla ngaianini narindru mudla-malka kurateriji
women our because of the deceased marks on the face paint themselves
upon a person's death our women paint marks on their faces,' - first black stripes, then white} _{mura malka
totemic symbol

muramalka ngakani kawolka-witta, nunkangundru ngani mardu
totemic symbol mine crow-line,
Reuther: "Kraehen-Linie". Probably meant is 'line of descent'.
from (because of) him I class
my totemic symbol
Reuther: "Goetterzeichen", respectively "Goetterabzeichen".
is the crow line, therefore I bear the totem of the crow} _{paja malka
bird omen
i.e. a bird as a [warning] sign.
pajali nandruja malka wondrai pinga wapanani, nandruia pita kurpa naji ja maritjiji
bird she sign indicates vendetta-group when going, she head-decoration sees and cries out
a bird indicates that a vendetta group is passing close-by ("over there"); when it sees the [mens'] weapons,
In this passage Reuther translated pita kurpa with "Kopfschmuck" 'decorative head-dress'. However, in No. 619 [10] of the Dictionary he correctly translated it with 'weapons,' though the above phrase probably denotes some special feature about these weapons. pita, of course, means a 'spear'.
it cries out, [i.e. sounds a warning note].
Especially crows are a reliable indication from a distance that people are walking along here or there, for they follow them and often give a peculiar cry. One may ride, walk, or drive along, on every occasion several crows will follow on behind for days on end.} _{butju malka
blindness as a symptom
it is believed that whoever offends the "deities" will go blind. Consequently, blindness is an indication that one has offended the "deities". Therefore the bira pintamara
law-instructors teach:
mura jinkani jundru manjujeli ngamalkamai, kana marapu butjuriati
you shall honour your "deity", so that many people do not go blind

This paragraph seems to me to be one of the most devastating evidences against Reuther's theory of the Mura as being 'one' "Supreme Being,' as he enunciates in Volume XI, original pages 4-8.} _{pirra malka
[scoop] marks of a coolamon
i.e. the groove-marks [or furrows on the surface of the ground] around a grave made by the coolamon when filling [the loose earth] into the hole.
pirra malka kalianau kumana karitjina
coolamon marks obliterate to dance to go round
i.e. level out the furrows which we scratched around the grave with the coolamon, so that the women can dance around [it]} _{naria malka
marks of death
symptom or indications that a person will die.
nulia dala
More commonly spelt "tala".
pilki ngamalkai, nau winjariji, nana naria malka, ninaia ngaiani nampala nganai wolja
he skin different [has], he is growing pale, they death signs, him we cover up will soon
his appearance is changing; he is growing pale, symptoms of an imminent death; we will soon have to bury him} _{talara malka
symptoms of rain
mounting storm clouds.
talara malka nauwa wondraterina kurai kutingalala
rain sign he there to show itself puts down disappearer again
heavy storm clouds, indicating rain, are coming up over yonder, but they always disappear again
In the eastern summer sky.} _{wondrani malka
signs indicating direction
cf. the toas.} _{kutja malka
feather-signal
this applies in particular to those who go out to bring in ochre. When the ochre-gatherers have returned after [an absence of] about two months, a tuft of feathers is attached to a spear and erected on one of the highest trees in the neighbourhood of the camp, as a [secret] sign that they have returned and [to show] where they are camping.

The elders in the camp, with their sharp eyes, recognise all too readily that this projection has [only] newly sprung up from out of the blue, and that it bears a message ("has a meaning"). They realise, without letting the women know [anything] about it, that they have to get things ready in the camp.} _{turuja malka
fire signal
of these there are many. However, it cannot be claimed that [a form of] fire-language, as it were, had to exist with [the use of] firesticks at night. Fire signifies a number of different things. In the daytime it indicates: that water is wanted during an emu drive, that a death is imminent, that for some reason or another help is needed, that somebody is approaching, that the people are to assemble, etc., according to circumstances [obtaining], which are not always CHECK to those in camp. Fire signals at night indicate: that one has lost his direction, that one is announcing his approach, that one is kindly disposed, that water has been found, that one has set up camp here or there, in which direction help is being awaited. den desiring to give a secret fire-signal, a spear is lit, held up high, and let to fall again like a torch. [The casual observer] probably believes it to have been a shooting star and pays no more attention to it. The initiated person, on the other hand, knows what it signifies.} _{talara palkujeli malka wondrai
the clouds give an indication

when a party of young men is [gone] out after ochre and several [layers] of cloud are to be seen in the sky, one behind the other, this is believed to be the sign that the ochre-gatherers are in the neighbourhood and are marching [home] in Indian file, one behind the other. The women now are no longer allowed to leave [the camp], in order that their husbands may meet up with them at home and gain a good impression of them.
talara palkujeli malka wondrai, kanata matja kupirila, jura widla wonki ngamanimai, noa jurani wokaraiati panini
rain-clouds signs indicate men (people) already near-by, you women steadfast remain, husbands your otherwise [will] come not
the rain clouds indicate that the men are already close at hand; therefore you women shall no longer go out [to gather food], so that your husbands may meet up with you at home} _{turukudna malka
smoke-column as a signal} After payment for chewing-tobacco has been forwarded in advance, the men are [now] bringing it at last. [Already] at a great distance they light a fire, so that a huge column of smoke ascends. turukudna naniwa dunkajila, tana matja kapangai, ngaiana paru ngankingananto, mauarli tana tajina wirinanto smoke-column she is ascending, they already are announcing themselves; we fish want to (must) get ready hungry they to eat want to (must) come in by means of the ascending smoke-column they are announcing their arrival; let us prepare some fish, for they [will be] hungry and must eat when they come into [camp] _{turu malka ngapaia
fire-signal for water} when men (people) are on a journey or when they are out hunting during the summer and have run out of water, they make a fire to signal that someone should bring them water, naka turuta japiji wariwarina tertieli, ngapa mandranimai kana kaljura ngankala, tana wolja paliati yonder fire is kindled to become exhausted from thirst, water carry men satisfied to make, they soon otherwise [will] perish they have kindled a fire over there, for they are parched with thirst; carry some water out to assuage the mens' [thirst], otherwise they could perish _{wonini malka
signal to begin
during an emu drive, the men have set up a mile-wide circular perimeter on the previous night. It is known that there are emus inside this circle, which are to be caught. The circle gets progressively narrower in the direction of a waterhole, to which these emus are to be driven and on whose banks men remain in hiding who are to kill the emus as they enter the water.

On the following morning, as the sun begins to get hot, the drive begins. A man in the centre, on either side of whom the men have fanned out to right and left, has already enchanted the emus and now gives the signal to decamp. He kindles a huge fire, [whereupon] all the others follow his example. An emu will not run between these various fires. It prefers to strike in the direction where it usually goes to water, [but] in this direction, of course, there is no fire to be seen. Kindling new fires [along the way], those who are posted on the wings now keep on moving further forward, constantly narrowing down the circle.
warukati milkitandra ngamalkani nulu wonina warai turu japila, ngaiana pratjaterinali woninanto turu janila witta kulnuni
emu eye-owner he has started fire to kindle, we all I too must start fire to kindle line in one
the emu-eye-owner (sorcerer) has started to kindle a fire, as the signal that we all are to [follow his example and] kindle a [whole] line of fires} _{warukati woldra pirnani turu malka
fire signals during an emu drive in hot weather} in the first place, two men go out to see where the emus are located. They follow their tracks from a waterhole, where they come in to drink at night. This time the emus are driven away from water, so that they knock up in the heat. A look-out Reuther (rather awkwardly): "Augen Haber", respectively, "Augeninnhaber". is maintained from the camp. As soon as the two men have found the emus and the day starts getting hot, they make a fire. Now the chase begins. On the next hill they light another fire. Men in the camp now know in which direction the emus are being driven. Two other men [then] go out to relieve the first ones, and so on. Constantly kept on the run, the emus soon become exhausted in the heat and thus fall an [easy] prey to their pursuers. _{kana mankamankani turu malka
fire signal [to indicate] that a [lost] person has been found
when a delirious person wanders off at night - not a seldom occurrence - people go searching for him in all directions. Whoever finds him kindles a fire. The others, realising what this signifies, [then] abandon the search.} _{naria turu malka
fire signal [to report] a death
(a) If anyone has unexpectedly died out bush, the person who was with him makes a huge fire and keeps it constantly smoking. Before long people suspect that something is wrong and go to investigate. (b) If somebody sick in the camp has died sooner than expected, then [again] a huge fire is made. Since [people] knew that N.N. was sick, they [now] know equally well, on seeing the fire, that he has died. Often an acknowledging fire is lit to signal that the first one was seen.
jinkani ngatotani muntjani nandru turujeli nari kaukaubai
your younger brother sick she fire death announces
the fire announces the death of your younger brother} _{ngapa mankamankani turu malka
fire signal [to indicate] that water has been found
when searching for water, several parties go out. The one that finds water [first] makes a fire [to notify the others].} _{milkieli malka jinkina
to gesture with the eyes, to wink
when a blood-avenging group has surrounded a camp and the person to be killed has been spotted, a gesture is made in his direction and he is pinned down with spears.} _{muramura tidna malkani wapana
to follow in the footsteps of the muramura

in honour of their [individual] muramura, people often travel the way once traversed by their muramura, even into neighbouring tribal territories. They sing their sacred chants near the ceremonial stones and trees, just like their primeval ancestor
Reuther: "Altvater" 'progenitor,' etc.
did once upon a time. No harm befalls the wayfarers in [these] strange tribal countries.} _{mura malka
sacred totemic symbols

Reuther: "Goetterabzeichen".

these are the various symbols, in [feathered] designs and ochre,
Reuther: "in Schmuck und Farbe". These feathered designs are stuck onto the body with the aid of human blood as soon as it has become tacky.
such as the muramura [himself] once wore and which are still worn to this day by his followers (adherents) at the various ceremonies (corroborees).} _{maljakapi malka
gypsum mark
clump of gypsum attached to a man's beard during his period of mourning. It is torn off and sent along as a token of authentication when gathering together a troop of bloodavengers.} _{womba malka
headband mark
as a token of authentication.} _{kuruwarla malka
feather mark
tuft of feathers as a token of authentication.} _{palpara malka
stick mark
small stick used as a token of authentication.} _{karku malka
red ochre mark
as a token of authentication.} _{kuri malka
bone disc

Reuther: "Knochenschale". In No. 4007-17 Reuther calls the kuri a "Knochenscheibe". Schale means 'saucer' and Scheibe means 'disc'. These terms are probably used to describe the round and hollow shape of a halved mussel-shell (which, in fact, the kuri is). See Dictionary No. 848, No. 1288-43, No. 2648-56, No. 3028-6, No. 3448-8, No. 3699-15, etc.

a token that the person wearing it is to be circumcised.} _{paua malka
sign of seed
if somebody finds a [grass] flat where he intends to gather seed, he erects a peg in the middle of it and attaches a small bunch of grass to it. Nobody will [then] gather seed here. Whoever does so is regarded as a thief.} _{paja kapia malka
sign of birds' eggs
if somebody has singled out for himself a small island in the Cooper's Creek during a time of flood, where he would like to gather eggs on his own, he attaches a bundle of feathers to a tree as an indication thereof. Anyone else who now collects eggs here is regarded as a thief.} _{paua kutu malka
sign of seed pit
a peg is driven [into the ground] above the covered seed-pit.} _{palini malka
sign [to indicate] where a man died
if a person dies unexpectedly away from camp, a stake is driven into the ground at the spot where he died; henceforth this may not be touched.} _{kaljara malka
sign of killing
[to indicate] where a man has been slain. If anyone is killed outside of the camp, a stake is driven into the ground in like manner, at the spot where he died.} _{palini malka
sign of death
when somebody out bush knows that he must perish of thirst since he is incapable of going any further, he attaches his tuft of feathers (or whatever he may happen to have on him) to a bush or shrub, so that his body may readily be found.} _{nguna malka
arm's token
if somebody has killed another and is afraid of reprisal [or vengeance] on the part of his relatives, he offers an expiation for the [mis-]deed carried out by his own hand (arm).
nanaia nguna malka ngamalkau, mankara nanaia ngatata ngakani, wata ngundralanganau nari jinkani, nanaia noa patau!
she arm sign have, girl she sister mine, not think of deceased one yours, her [as] wife take!
for the [mis-]deed of my hand accept my sister as a token [of conciliation] and think no more of your deceased one, but keep her as your wife} _{pitjiri malka
tobacco omen
If, after the men have returned home from collecting [supplies of] tobacco, and the latter (after being shared around and stored away in net-bags) then turns mouldy, this is a sign that a man's wife was not faithful during his absence.} _{naria malka
omen of death, sign that a person will die
When, in consequence of being strangled, a man speaks confusedly [in a delirium], this is a sign that he is about to die.} _{mara malka
hand gesture; sign language
when someone has caught one, two, or three animals and wants to convey this [information] to somebody a [considerable] distance away, he lifts up one, two or three fingers and with these strikes the other hand once, twice, or three times [as the case may be].} _{tjikatjika malka
sign of rape
if a man has raped (assaulted) a woman out bush, she reports this to her husband by means of a small stick which she places among the seed in her coolamon. Her husband notices this stick, knows what it signifies, and asks who forced himself upon her. Not seldom such a man is killed in secret.} _{ngama malka
omen of the breast
when a woman's breast itches, this is a sure indication that her daughter is about to pay her a visit.} _{doku malka
omen of the back
when a person's back itches, this is a sure indication that someone is about to arrive whom he once carried as a child on his back.} _{pirra malka
sign of the moon
if the moon is encircled by a halo, rain is on the way and folks ought to fix up (build) their wurleys [in readiness].} _{ditji malka
sign of the sun, eclipse of the sun
if there is an eclipse of the sun [in progress], the devil is [believed to be] passing in front of the sun, and people are seized with fright.} _{Mudlatjilpitjilpi malka
sign of Mudlatjilpitjilpi

this muramura sends down the floods and the rats [which follow] soon after. This is a sure sign that many people are about to die.} _{malka jinkina
to give signs} _{malka kurana
to draw signs} _{malka ngankana
to make signs} _{malka najina
to see signs} _{malka dakana
to weave signs
on a net-bag.} _{malka ngumu
attractive signs, symbols, markings} _{malka madlentji
poor sign, bad signs} _{malka pilki
unusual signs} _{malka maralje
red sign, symbol, mark} _{malka bulu
clear, brilliant symbol} malkarina to represent, symbolise; to decorate oneself i.e. paint oneself up. malkaetja malka-yitya one who is fond of smearing himself [with fat or ochre]; one who is fond of weaving multi-coloured net-bags Martjamarpanina often decorated himself with symbols, which he called malka. mandamanda belt; ring masculine gender. Frequently only a [piece of] string is tied around the waist for a belt, and this is retained even at night. At other times a ring of [plaited] reeds is tied around with black and white string. _{mandamanda milki
black and white coloured belt} _{nguna mandamanda
armband
Particularly girls wear such a ring of woven string on the upper arm.} _{kalara mandamanda
ringed cord
made of animal tendons which holds the handle securely to [the head of] a stone axe.} _{kuka mandamanda
head-pad
this [padded] ring is placed on the head, and on it heavy loads are carried. Belts originated from Mariwiri.} mandamandaetja one who loves belts and always wears a belt. mai! mayi now! look out! listen! _{mai! jatau!
now speak!} _{mai, wapanau!
now, go!} _{mai, ngaranau!
now, listen!} this word is used frequently and continually. ma! give [it to me]; let me have it! share it with me! majera! mayi yara hither, give it here majera kamparamai! collect [and bring] it here! majerra! mayi yarra there, that way interjection, coupled with the adverb bra majerra wapamarau now go in that direction! maiworderu? mayi wardaRu how now? an enquiring adverb coupled with the interjection mai, as in: maiworderu taramarau? how now climb up? well, now, how do you climb up? mauarli mawa-li hungry used of animals and humans. _{ngani mauarli
I [am] hungry} _{ngali mauarli
we are both hungry} _{ngani mauarli potuni
I am hungry for possessions
I would like to have more possessions} _{mauarli narini
hungry for the deceased
i.e. desirous to see the grave of the deceased.} _{mauarli kana nandrala
hungry a man to kill
i.e. insatiably longing to kill a man.} _{mita kamanelini mauarli
longing for one's native land} _{jaurani mauarli
longingly waiting for news} _{kana marapuni mauarli
hungry for many people
i.e. longing [to see] a lot of people.} _{pitjirani mauarli
tobacco hungry
i.e. yearning for tobacco.} _{pauani mauarli
hungry for [a meal of] seed} _{ngapani mauarli
hungry for water
i.e. thirsty.} _{kantani mauarli
hungry for plant food} _{noani mauarli
hungry for one's marriage partner
i.e. desirous to have him or her present.} _{mauarli wapana
to go hungry} _{maua ngamana
to sit down in the drought
i.e. hungry.

See example of this phrase in Vol. X, p.161. Compare with Dictionary No. 1299-1.} _{mauarli tirina
desirous to start an argument [or fight]} _{mauarli jatana
hungrily to speak
i.e. to beg, ask for.} _{mauarli puntina
to go away hungry} _{mauarli junkarina
to become irritable for having received nothing to eat} _{mauarli jiritjina
to be hungry on getting up} _{mauarli wokarana
to arrive hungry} _{mauarli maritjina
to cry out in hunger} _{mauarli palina
to die of hunger} maua mawa hunger; drought, famine masculine gender. _{mauani ngamana
to sit down in the drought; [to experience] a famine} _{maua pirna
widespread famine} _{mauali palina
to die during a famine} mauarla mawa-lha hungry [person or thing] masculine gender. _{mita mauarla
hungry land
i.e. a country that is thirsting for rain.

Reuther: "Hungeraner". (As a noun, this word is untranslatable in English. I have therefore been forced to substitute it with an adjective).

mita naua mauarla, ngaiana wapananto mita jertuntaia
country he here hungry, we want to go country to satisfied [one]
this country is in need of rain; let us go to an area where rain has fallen} _{panto mauarla
hungry lake
i.e. a dry lake, empty, devoid of any water.
panto nanapara mauarla, ngapa pani
lake she there hungry, water no
this lake is empty, with no water in it} _{dako mauarla
hungry sandhill
i.e. an empty sandhill, devoid of animal-life.
dako naupara mauarla, nganti pani
sandhill he hungry, animals no
there are no animals living on this sandhill [(or) this sandhill is devoid of animal life]} _{billi mauarla
hungry net-bag
i.e. an empty one
billi ngakani mauarla, matja ngato jinkina warai poto pratjana
net-bag mine hungry, already I have given things all
my net-bag is empty; I have given all my possessions away} _{ngara mauarla
hungry heart
i.e. a discontented heart that receives no love.} _{tjuru mauarla
hungry mind

Reuther: "Hungeraner". (As a noun, this word is untranslatable in English. I have therefore been forced to substitute it with an adjective).

i.e. a famished mind, one that longs for information.} _{punga mauarla
empty house
in need of occupants.} manina mani-rna to fetch; to take, accept _{poto manina
to fetch something

poto ngakani manila nganai
I things mine fetch will
I will fetch my things} _{paua manina
to fetch [some] seed} _{ngapa manina
to fetch [some] water} _{kana manina
to call or bring people hither} _{turu manina
to fetch firewood} _{kirra manina
to fetch a boomerang} _{billi manina
to fetch a net-bag} _{marda manina
to fetch a millstone} _{kanta manina
to fetch [some] edible plants} _{buka manina
to bring something to eat} _{jaura manina
to bring news} _{paja manina
to bring [home] some birds
to kill them} _{kunki manina
to go for the medicine-man
to submit oneself for examination} _{nari manina
to fetch a dead man
to fetch the skull of a dead man (for enchanting fish).

See final chapter in Vol. X.} _{mara manina
to fetch a hand
to gather in} _{mita manina
to fetch land
to head nearer to a [certain] country

mita maniau, nauja worita, ninaia karakara ngankala
land fetch, he far, him near to make
the country is far away; head directly for it (destination), so that it comes nearer} _{pariwilpa manina
to summon (fetch) the heavens hither
to chant one's ceremonial song so that the day soon dawns.
this is done at corroborees.} _{talara manina
to call up the rain, to perform the sacred rain ceremony

Reuther: "die Goettergebetsgesaenge um Regen auffuehren".} _{Kalkuwulana manina
to call up the two stars Kalkuwulana
to perform the ritual ceremony, so that the two stars [Kalkuwulana] travel more quickly to the west and the day soon dawns.} _{Mankara worana manina
to call up (or) petition the Seven Sisters
the relevant ceremonial song is chanted, so that the Seven Sisters travel further to the west, bringing on the warmer weather.} _{kirra manina
to fetch one's boomerang
this is a figurative expression, similar to: 'he has turned the last sod'. Here the meaning is: 'he has thrown his last boomerang (his day to day weapon), that is to say, he has died'.
nauja kirra manina warai wapala
he has taken his boomerang to go walkabout, i.e. he has died
This is a common saying when a man has died.} _{wona manina
to take along one's digging-stick
Since women are associated with the digging-stick
Inadvertently Reuther translated wona with "Mulde" coolamon instead of his usual term "Grabholz" or Grabstock 'digging stick'.
in the [collecting of] seed, this figurative expression is used when a woman dies:
matja nania wona manina warai wapala
she has taken her digging-stick to go walkabout
she has carried her digging-stick for the last time
At home [in Germany] we used to say: 'she has stitched on her last patch', i.e. she has died.} _{ngura manina
to set up camp

ninkida ngapa pani, ngaiana ngapantaia ngura manila nganai
here water no, we up to water camp take will
there is no water here, so we will go [until we get] to water and there set up our camp} _{watara manina
to summon (fetch) the wind
to drive the wind around to the north by virtue of a sacred chant, so that it brings on the rain.} _{mungara manina
to summon (fetch) a soul
the devil and the witchdoctors do this, so that the person must die.} _{palku manina
to accept (fetch) a dead body, to partake of human flesh at a burial} _{muntja manina
to bring on (fetch) sickness
i.e. to contract or become infected with an illness.} _{tapa manina
to become infected with a type of leprosy

Reuther: "Art Aussatz". Probably 'impetigo' or 'yaws'.} _{karku manina
to [go and] fetch ochre} _{manina kurana
to take along; to take along for company} _{manina tikana

Reuther: "dikana".

to bring back} maningana mani-inga-rna to carry past also maningana karitjina to carry around near-by. manijiribana mani-iyirpa-rna to fetch something for somebody else e.g. water, etc. manintina mani-nthi-rna to carry something on behind i.e. behind another person. maninaterina mani-rna tharri-rna to fetch something for one's own benefit manilalu mani-lha-rlu act of fetching maninietja mani-rna-yitya one who fetches; one who goes to get a thing mandra mandra stomach, body; midriff; bowels, intestines, entrails masculine gender. _{kana mandra
person's stomach} _{pirra mandra
belly of a coolamon} _{kirra mandra
flat edge of a boomerang} _{punga mandra
interior of a hut} _{ngura mandra
centre of a camp area} _{panto mandra
middle [or deepest part] of a lake

Reuther: "der Seekessel".} _{kajiri mandra
middle of river-bed, middle of creek-bed} _{pariwilpa mandra
vertex or zenith [of the sky]} _{dako mandra
centrally situated sandhill; in the middle of sandhills} _{maru mandra
middle of a plain} _{marda mandra
middle of a gibber plain} _{pita mandra
middle of a scrub} _{mandra
front of the body, belly
in contrast to doku
back} _{tara mandra
calf
i.e. the fleshy part of the leg.

Reuther calls it "die Wade" 'calf of the leg', but then erroneously refers to it as the fleshy part of the "Dickbein" 'thigh'.} _{mara mandra
palm or interior part of the hand} _{billi mandra
interior space of a net-bag} _{turu mandra
heart of a fire} _{watara mandra
calm night between two windy days} _{kanta mandra
centre of a grasspatch} _{mandra patana
to have indigestion or stomach pains} _{mandra ketjaketjana
to have stomach-ache} _{mandra ngaua
hungry stomach} _{mandra pirna
corpulent, fat stomach} _{mandra wutju
lean body or stomach} _{mandra maru
broad stomach} _{mandra njurdunto
hairy stomach} _{mandrakaura
jealous, envious} _{mandra kumari
close (blood) relative} _{kutu mandra
deepest part of a waterhole} _{minka mandra
interior of a burrow, interior of a hole, interior of a cave} _{talara mandra
in the middle of rain} mandrantju mandrantyu pregnant with reference to animals and humans. mandramalina mandra-mali-rna to cling to one another, to hold on firmly to one another; to embrace one another; to grow together, to become intertwined e.g. trees, shrubs, thorns, etc. mandramiti one who has assisted in the killing of another man masculine gender. materi mathari young man masculine gender. a newly-born child is called a titari. From the age of several weeks to about seven years [it is then known as] a kupa. There now follows the division of the sexes: a boy becomes a kanku, and a girl becomes a mankara. The boy is called a kanku until a [thin] beard begins to sprout; thereupon he is known as a karuwali uncircumcised youth. For several months before he is circumcised he is called a kurimani Reuther: "Knochenschale nehmen" (sic!). See Note under No. 1288-43). S. Gason (in The Manners and Customs of The Dieyerie Tribe) describes the "koorie" as "a large mussel shell pierced with a hole, and attached to the end of the beard or suspended from the neck; also used in circumcision". bone disc carrier. The kuri is suspended around his neck until his circumcision [takes place]. When he has been circumcised, he is called a jinkakudna one with a lot of string around his waist. When the wound is healed, he becomes a materi waka little man, somewhat later a teri, then later still a materi pirna. At this stage he is indoctrinated in the sacred traditions and rituals. Reuther: "Goetterlehre". Here he remains until he becomes a pirnaru. matari mathari moiety name one of the two classes [or] moieties (matari and kararu), [involving] lines of descent. While matari means hot-headed, fiery, kararu means sanguine, good-natured. Mandramankana separated the two moieties Reuther: "Geschlechter" from one another, and, in accordance with each individual's personal nature and type of disposition, he assigned him to one class or the other. Connected with this is also the naming of the animals. These he gave names according to their nature, temperament, body-structure, and plumage. mankara mankarra girl feminine gender. meaning 'to look that way, to look away; to be modest, bashful'. when the breasts begin to develop, a girl is called a ngamiri (from ngamarina to form breasts). manakirra marna kira jaw-bone masculine gender. derived from mana mouth and kirra curved meaning 'the curved bone in the mouth'. mankarli marnka-li slowly Reuther: "adv.adj". It is difficult to see how mankarli can be both adverb and adjective. All the examples cited below indicate clearly that it is fulfilling the role of an adverb. The adjective is manka cf No. 1317. _{mankarli wapana
to travel along slowly
Here 'slowly' means to travel short distances from day to day. This, [of course] can be done only in a good season, after rain. In walking along, a native man maintains a moderate pace. A faster walk is already described as mindrina
to run

ngaiani mankarli wapana warai. buka ja ngapa marapu paltuni
we slowly went along, food and water plentiful on the way
we travelled along in shorter stages, because [food and] drink along the way were plentiful} _{mankarli jatana
to talk slowly; to speak with emphasis

mankarli jaura jatau, jidna ngarananto bakana, jidni nurujeli jatanani, ngaiani jaura jinkani bulu ngaraiati
slowly words say, you [acc.] want to hear also, you quickly when speaking, we words yours unable [will] otherwise hear
speak slowly so that one can follow (understand) your speech, [for] if you speak quickly nobody will be able to follow you} _{mankarli karitjimalkana
to turn over (a patient) slowly, carefully, cautiously

muntja ninaia mankarli karitjimalkau, nauja ketjaketjaiati
patient him slowly turn over, he otherwise [will] feel pain
turn the patient over carefully, lest you cause him pain} _{mankarli wajina
to cook slowly, to roast slowly, to grill slowly
on the ashes

nganti ninaia mankarli waliau, nauja burateriati
animal him slowly roast, he otherwise [will] split open
roast the animal slowly (don't generate too much heat), lest it burst open} _{mankarli karana
to tie around gently or loosely
not to tie firmly.} _{mankarli dakana
to manufacture with care (slowly); to make beautifully
e.g. boomerangs and spears, etc.

mankarli dakau kirra ninapara, nauja madlentji pantjiati
slowly hew (chisel) boomerang this one, he bad otherwise [will] become
make a careful job of this boomerang, so that it will look attractive} _{mankarli tajina
to eat slowly
not to gulp everything down

mankarli tajanau, wata nurujeli pratjaterinanto, windri ngalje morla parai
slowly eat, not quickly everything is to be finished up, only a little more left
don't eat up everything, lest the food be consumed [too] quickly, for there is only a little left} _{mankarli ngamalkana
carefully (slowly) to save up
to preserve with proper care.

maradunka ngato mankarli ngamalkananto, nunkani naria kamaneli palpa worita
things inheritance I carefully (slowly) want to save up, his deceased's friends several far away
I must look after the inherited goods properly, for the deceased's friends (to whom they belong) are far away} _{mankarli bakuna
to dig up gradually (slowly)
not to dig up all edible roots at once and then have nothing left.

mankarli mura bakujanau, ngapa ngaiana matja ngamalkai, ngapa panini ngaiana nurujeli bakuna
slowly roots dig up (not many), water we already have, water no we quickly to dig
don't dig up many roots so long as we have water; when we have no more water, then we can dig up lots of them
They will be a partial substitute for water.} _{mankarli najina
slowly to look at
to look upon in a kindly or friendly manner.

mankarli ngana najiamai, wata tirieli milki jinkani wondrateriau!
slowly me look at, not angry eyes yours show
look kindly upon me, and not with such an eye of hostility} _{mankarli wotina
to build carefully (slowly)

ngato punga ngakani mankarli wotiji talara panini, minakulnujeli ngana wata jigleri ngankai?
I wurley mine slowly am erecting rain no; anything
Reuther: "was eins", respectively, "was sonst".
me not busy makes?
I am erecting my wurley leisurely (and nicely) while there is no rain in prospect; what else should induce me to erect it in a hurry?} _{mankarli witjibana
slowly to spread out
to spread out (something) for such length of time until it is well dried out.

punku ninaia mankarli witjibau, moku mujarinantulu
flax him slowly spread out, stems until dry
spread out the flax for such length of time, until even the stems are properly dried out} _{mankarli wonkana
to sing slowly
not following on each other in quick succession, but with intermittent pauses.

mankarli wonkanau, wima nania windri buru jura
slowly sing, song she only piece half
sing this song with longer intermittent pauses, (so that we take up more time), for it is only brief} _{mankarli mitirina
to recover slowly, to convalesce slowly

ngani mankarli tapa mitirila nganai, ja ngadani ngato kalala tiri wonila nganai
I slowly wounds recover will, and then I in reprisal evil begin will
first I want to recover slowly from my wounds (which he inflicted upon me); after that I will repay him [evil for evil]} _{mankarli tarana
slowly to ascend or climb up

jura ngadanietja ngadani wapanau, ja ngaiani mankarli tarala nganai
you followers (last ones) follow after, and we slowly ascend will
while you are following on behind, we will slowly climb (the hill)} _{mankarli bakuna ngarina
to [keep] digging down slowly

ngaiana mankarli bakuna ngarianau, ngapa matja wariri
we slowly dig down, water already (still) deep
[keep on] digging slowly downward, for the water (in the well) is still deep} _{mankarli nania wapai talara, wolja ninkida wokarala nganai nania
slowly she is going rain, soon here come will she
the rain is moving very slowly, [but] it will soon be coming this way} _{mankarli tepirina
to recover slowly
while tepirina means to recover from an illness
mitirina means to recover from inflicted wounds.

nau mankarli tepiriji, wolja nau wirarila nganai
he slowly is recovering, soon he walk around will
he is slowly recovering and will soon be able to walk about} _{mankarli terkana wirina
slowly cautiously to invade a camp
i.e. warriors, blood-avengers.

mankarli terkana wirianau ngurani, wata nurujeli, jura kana pilki dilpaiati
slowly to stand up enter (fall upon) into the camp, not quickly (hastily), you men other [will] otherwise provoke
cautiously invade the camp; don't be [too] hasty, so that you don't kill any person other than the one you have designs on} _{mankarli kalkana
to wait for a while yet

ngaiani manjurani mankarli kalkananto, karari mardu
we for manjura a while want to wait for, now taste no
we must still wait a while for the manjura, (before gathering it in), for as yet it has no taste} _{mankarli miribana
gradually to ignite; gradually to set on fire
by word or speech

jaura mankarli miribamai, kanali morlalu ngarananto jaura jinkani
words slowly kindle, people certainly must hear words your
gradually get fiery in your speech, so that the people follow (understand) you} _{mankarli kunkana
to hobble along slowly
to proceed carefully (with a disabled leg).

pantja jinkani muntja, mankarli kunkau, nakaldra madlentji pantjiati
leg yours sick, slowly hobble along, again bad [will] otherwise become
you proceed carefully with your disabled leg, so that it doesn't get worse again} manka marnka slow, careful, cautious; reserved _{kana manka
cautious man
in his speech

kana manka nauja, wata jaura nurujielietja
man cautious he, not words a racer

Reuther: "Schneller" - a non-Dictionary word.

he is cautious in his speech and does not speak out hastily} _{kanta manka
ripe grass, plant food

kanta manka nauja, ngaiani maninanto tajila
grass ripe he, we want to take to eat
the plants are ripe; let us eat of them} _{palku manka
one who is frank, straightforward, outspoken; one who doesn't immediately give in or retreat, but is courageous

kana nauja palku manka, wata nauja jeljujellu kana nguru jeribaka
man he body straight out, not he pretends people other like
this man is straight to a person's face; he doesn't act in pretence like many (other) people do

Even 'natives' consider themselves and their friends better than other people.} _{manu manka
solid character

kana nauia manu manka; nauja wata nurujeli manimaniji
man he disposition firm, he not quickly gives in
this man is a solid (tough) character; he doesn't so readily give in} _{milki manka
sharp eye
that doesn't overlook a thing.
kana nauja milki manka, nulia ngaianina kampakamparai pratjana, jaura ngarala
man he eyes sharp, he us congregates all words to hear
this man has a sharp eye; he overlooks nobody when he calls the people together to listen
Reuther inadvertently wrote "geben" 'to give,' meaning "to hand down". However, ngarana means to hear, listen to

to the [tribal] laws

these words apply to the law instructor.} _{mara manka
slow hand
i.e. careful in giving away, bearing the future in mind.
mara manka nauia, nulia wata nurujeli jinkiji, ngopera pitaru kalkana
hand thrifty he, he not quickly gives, first drought to wait for
he bears the future in mind, for he doesn't dispose of his goods in a hurry, but saves them up for a time of drought} _{pilpa manka
slow eyebrows
prudently to overlook a situation.

kana nauja pilpa manka, nulia kalkai woljaia
man he eyebrows
Reuther also ascribes to pilpa the meaning of: 'the temples' (No. 2475-2) and 'the forehead' (No. 314-23, No. 2799-37, No. 3239-65).
slow, he waits until soon
this man is deliberating on the matter and is waiting until the time is opportune} _{mita manka
damp ground, moist ground

mita manka karari, ngaiana wapananto mauarli
ground moist now, we want to go hungry
[while] the ground is [still] moist let us go out hunting, [for] we are hungry} _{buka manka
stodgy bread

buka manka ngato ngantjai tajina, wata ngapatjanka pirna
bread stodgy
Reuther: "zweckiges Brot". zweckig is a non-Dictionary word, and I have been unable to ascertain its meaning from various people of Bavarian background. The context suggests zaeh, zaehig 'glutinous, sticky'. We would say 'doughy, stodgy'.
I love to eat, not soft very
I love to eat stodgy bread, but not [bread that is] too soft} _{ditji manka
wary sun

ditji pirna nania manka wapai, ngaiana bakana manka wapananto
sun (light) big she warily goes, we too warily want to go
the sun travels slowly, and we want to travel slowly too, (indicating that we will still reach our goal before the sun sets)} _{mana manka
careful, cautious mouth

mana manka nauja jatai, jaura pratjana nunkani ngaiani ngarai
mouth distinctly he speaks, words his we hear
he speaks very well, so that one can understand his words distinctly} mankarina marnka-ri-rna to make slow progress in growing, doing, becoming. _{kanta mankarina
for grass to grow to maturity; for grass to ripen} _{kanta nauja mankariji mujarila pauaia
grass he grows to maturity [to ripen] for seed
the grass is ripening, (so that we shall soon be able to gather in the seed)

as in the above sentences, so in most instances.} mankaribana marnka-ri-ipa-rna to hold back, [to check, to stop] _{tanana mankaribamai, tana mankarli wapananto, ngaiani bakana ngankingaterinanto
them slow make, they slowly are to go, we also want to prepare ourselves
hold them back, so that they proceed more slowly; then we can get ourselves ready to go along with them} _{watara mankaribana
to stop wind

karku matamai, watara nanaia mankaribala, nandruja kupa waltaiati
red ochre chew to pieces, wind her to stop, she children otherwise [will] carry away
blow red ochre from your mouth into the wind, so that it may abate, otherwise it will blow the children away

this is done against the wind.} _{talara mankaribana
to stop rain

wimali talara mankaribamai, nania wata wonta nurujeli wiringananto
with totemic song
Reuther: "Gebetsgesang".
the rain stop, she not without setting in quickly shall pass over
stop the rain with your totemic song, so that it does not pass over without having set in [here]} _{jaurali mankaribana
to advice caution} _{poto mankaribana
to hold back certain articles

ngaiani tanangu nurujeli nganana warai, ja ngaianani
In error Reuther wrote ngaianini

potuni tanali ngaianina mankaribana warai
we towards them quick were, and our things they [from] us held back
we sent the exchange articles to them without delay, but they are holding back our things} _{tirini mankaribana
to restrain from fighting

ngato tanana wokaribana warai tirini, mankaribana
I them broke off from fighting, to restrain
I frustrated their plan to fight, so that they are now restrained} _{nganti mankaribana
to cool off meat

ngopera ngato nganti mankaribananto manka tajila
first I meat want to cool off slowly to eat
I first want to cool off the meat (that has just been cooked), and then eat it slowly} _{kana mankaribana
to hold back the people

kana mankaribau, ngani wokarananto wolja tanangu
people hold back, I want to come soon to them
detain the people for a while; I will come to them soon} manka manka opposite masculine gender. _{manka ngankana
to do the opposite

ngani jinkangu jatana warai, jundru turu ngankananto, ja minandru jundru manka ngankana warai ngapa manina?
I to you told, you firewood are to make, and why you the opposite have done water to fetch?
I told you to get some firewood; but why did you do the opposite and fetch water [instead]?} _{manka wapana
to go in the opposite direction} _{manka dirkana
to detach oneself from

minandru jundru manka dirkana warai, ngato ngundrana warai pratjana jela wapala
why you the opposite detached yourself; I thought all together to go
I thought we were all going together; why then did you detach yourself [from us], (and go on your own)?} _{manka ngamana
to camp (sit down) on one s own, in contrast to those who have a wife} _{manka jatana
to say the opposite} _{manka ngarana
to understand the opposite} _{manka najina
to see the opposite} _{manka karitjingana
to go around on the opposite side} _{manka ngundrana
to think the opposite} _{manka jinkina
not to give to one to whom (some)thing was promised} _{manka dunkana
to approach from the opposite direction
e.g. rain.} _{mangini manka
opposite way of dealing
to do
Reuther (inadvertently): "es anders man" instead of machen.
things in a way other than one is accustomed.} _{manu manka
opposite frame of mind
e.g. when one person is intent on killing, but the other not.} _{doku manka
to say the opposite behind one's back, to do the opposite behind one's back} _{mudla manka
deceptive face

Reuther: "zweiteutig" [sic] 'hypocritical; equivocal'.} _{tidna manka
footprints in all directions} _{palto manka
cross-road; crossing} _{ngapa manka
water here and there} _{ngura manka
two camps opposite each other} _{manka wotina
to search at the wrong place} mankarina manka-ri-rna to change over to the opposite mankaribana manka-ri-ipa-rna to urge to do the opposite mankaetja manka-yitya one who always does the opposite mankibana to divide up _{kana mankibana
to divide up the people

kaparali mili mankibana warai, palpa nulia jinpana warai, palpa nulia ngamalkai
the headman servants divided, some he sent away, some he retained
the headman divided up his men; while sending away the one group, he is keeping the other back} _{paua mankibana
to divide up the seed

paua ngakani ngato matja mankibana warai, palpa ngato jinkina warai, palpa ngato ngamalkai
seed mine I already have divided up; some I have given away, some I have
I have already divided up my seed; some I have given away, and some I have kept back for myself} _{mudla mankibana
to differentiate the faces, some friendly, others not} _{jaura mankibana
to share one's conversation
to speak to everybody and not to snub anyone.} mankijiribana to distribute amongst one another e.g. another person's property. _{pitjiri mankijiribana
to distribute or apportion the tobacco amongst one another} _{kupa mankijiribana
to allocate children amongst one another
children of someone who is deceased} mankibanietja one who shares his things with others mankijiribanietja one who divides up somebody else's property amongst various ones manakunngara marna kunngaRa noises made by the mouth masculine gender. derived from mana mouth and kunngara noise, sound. e.g. smacking of the lips, chewing of the cud. _{manakunngara tajina
to smack one's lips while eating} _{paja manakunngara
sound of birds eating} _{padi manakunngara
sound of caterpillars eating} _{warukati manakunngara
sound of emus eating} _{pindri manakunngara
sound of locusts eating} _{turu manakunngara
roaring or crackling [sound] of a fire} _{talara manakunngara
rushing sound of rain, [swishing] sound of rain} _{watara manakunngara
roaring of wind, whistling of wind} _{majaru manakunngara
rustling sound of rats
when approaching [in plague proportions].} manamimi marna mimi lip masculine gender. _{kana manamimi
person's lip} _{kindala manamimi
dog's lip} _{warukati manamimi
emu's beak} _{paja manamimi
bird's beak} _{kajari manamimi
both banks of a creek

Reuther: "die Wasserlauflippen".

which flows into a lake.} _{paru manamimi
edge of a fish's mouth

Reuther: "Fischlippe".} _{minka manamimi
two sides of a hole
which leads into a tunnel or burrow} _{tiwi manamimi
green leaves that surround a flower} _{panto manamimi
small bay or inlet of a lake} _{dako manamimi
outliers [or spurs] of sandhills} _{tapa manamimi
both sides of gaping wound} manabakangarrana to chatter, to jabber, to gossip derived from mana mouth, baka quickly and ngarrana to quiver, implies for the mouth to vibrate quickly. _{jatana manabakangarrana
to chatter, gossip

nauja manabakangarrana jatana warai, ninaia ngapu ngankanalu
he to chatter said, him quiet until making
he chattered so long, until the other person kept quiet} _{manabakangarana tajina
to keep chattering whilst eating
adverb use.

nulupara manabakangarrana tajina warai, wata kupa ngundrani
that one here to chatter ate, he child not thought of
this man chattered so much during the meal, that he forgot to feed the child} _{manabakangarrana mura wonkana
to sing a ceremonial song
Reuther: "Goettergebetsgesang".
in discordant fashion
one man this way, and another that.

jakajai, jura manabakangarrana mura wonkai, jura wata talku kiririna warai
good heavens, you to chatter sing the ceremonial song, you not correctly have learnt
goodness gracious! you are singing the ceremonial song quite incorrectly: one [man] this way and the other that; you haven't practised it} _{turu manabakangarrana jerkina
for a fire to crackle
when it keeps on consuming anything [and everything] around it.} _{manabakangarrana karkana
to call in a certain direction without letting up} manabakapirna marna paka pirna prattler, chatterer; gossiper mananjurdu marna nyurdu moustache masculine gender. composed of mana mouth, entrance to a hole and njurdu hair, meaning 'hair around the mouth'. _{kana mananjurdu
moustache that men wear around the mouth} _{pildra mananjurdu
piece of pildra fur
tied around a man's mouth during an act of tomfoolery. (See kangi).} _{koko mananjurdu
hair around the edge of a hole leading into a hollow tree
by this it is possible to conclude whether opossums are living in the tree. Through their frequent entering into the hollow, some hairs are left hanging [to the edges].} manamiri marna miri full compounded of mana mouth; neck or opening of a net-bag and miri high, it means 'as high as the opening'. _{kajiri manamiri
creek full
of water} _{billi manamiri
full net-bag} _{pirra manamiri
full coolamon [or dish]} _{kutu manamiri
full hole [or pit]} _{punga manamiri
full hut [or wurley]

punga ngakani manamiri, palarani ngamanau piri panini
wurley mine full, outside sit room no
my wurley is [already] full of people; remain sitting outside, for there is no room within} _{panto manamiri ngapali
lake full of water} _{punga manamiri mitali
wurley full of sand

mandrakaura pirnaia punga ngaiana mitali manamiri ngankananto tjantitjantibana, punga bakana wilpa ngankana
jealous person very wurley we with sand full want to make to annoy, wurley also hole to make
let us throw sand into the jealous man's wurley and fill it up (inside), and even poke holes into the roof

this often happens, when a person is very jealous. When the person concerned comes home at night, he has first to clean out his wurley amidst mocking laughter. In such a situation it does not pay to get cross.} _{jaurali manamiri
full of words

jaurali ngani manamiri, ngato ngantjai jatamalila
with words I full, I like to argue the point
I am brimful of words and ready to argue (with him)} _{majaru minka manamiri ngantieli
the rathole is full of rats} _{milkiwaruja kunjila manamiri kapieli

milkiwaru

Besides the milkiwari cf. Dictionary No. 1434, there is the milkiwaru bird (cf. No. 1435). In Vol. X, p.2, No 55 Reuther lists it as one of the mardu. S.A. Gason spells the name "milkieworie" and describes it as a "large grey hawk", while J.G. Irrgang designates it more specifically 'a fish-hawk'.
(bird's) nest is full of eggs} _{pantji manamiri
entrance to a filled up burrow
[with earth].} _{bukali manamiri
full of food, satisfied, satiated

buka jinkani tajiamai, ngani bukali manamiri
food yours eat, I with food full
you eat the food on your own; I am [already] satisfied} _{junga manamiri
full waterbag
water-skin} _{paratara manamiri kupali
hard plain full of playing children} _{mara manamiri
full hand} _{manamiri jatana
to state everything openly
adverb use.

nauka kana manamiri jatana warai ngaianingu, nulia ngaianina kaljirka ngankana warai, nintali pantlinanto ngaiani
he man fully told to us, he us dejected made, ashamed should become we
this man told us everything straight out; he depressed us with the power of his words: [saying] we ought to be ashamed} _{manamiri punmana
to withhold from one's abundance; not to give away of one's abundance

jaura nulia manamiri punmai, winta kara nauja jatala nganai?
words he full withholds, when he [perhaps] speak will?
he has lots of news (words), but withholds it; when is he [likely to] speak out his mind?} _{manamiri kantina
to shake out what is full
to submit to the heart's prompting (pressure) and speak up.} manamiririna marna miri-Ri-rna to get full; to fill up manamiriribana to fill up; to make (something) full manamiririnaterina to get full for one's own benefit manamunjimunji mute, silent, discreet literally, 'quiet mouth' manamunjimunji jidni kana minandru wata jundru jaura ngamalkai? silent you man, why not you words have? why are you so reticent and do not speak? manamunjimunjirina to become silent; to grow reticent; not to speak anymore manamunjimunjiribana to stop a person from talking; to force a person to silence manamunjmunjietja reticent person; person who remains silent manamunjimunjirinalalu act of remaining silent; silence Reuther inadvertently classed this as a "m. and f. It is a noun. manakaldri marna kaldri sharp-tongued literally, 'bitter mouth, angry mouth'. manakaldri naujata, wata nulia jaura ngumu ngamalkai bitter mouth he, not he words good has he has a sharp tongue and does not use refined language manakaldririna marna kaldri-Ri-rna to become sharp-tongued; to begin to use foul language manakaldririnaterina marna kaldri-Ri-rna tharri-rna to start getting cross to one's own advantage manakaldriribana marna kaldri-Ri-ipa-rna to incite a person to get cross manakaldrietja marna kaldri-yitya person who habitually uses foul language manakuterina marna kuthari-rna to silence the mouth, to commit it to silence i.e. not to speak; not to move the lips (mouth). _{bukani ngani manakuteriji tajila, jura tajianimai!
to food I do not move the mouth [to eat]; you eat!
I am satisfied; you eat on your own

this is a form of apology, when one has been invited to a meal, but does not want to join in the eating, as much as to say: "I am [already] satisfied, thank you".} _{ngani manakuteriji jatala, pota-marapu ngani jurangu jatana wonti, ja jura bulu ngarana
I do not move the mouth to speak, very often I to you told and you in vain heard
I don't care to say anything any more; I have spoken to you so often already, but you have not listened} _{ngani manakuteriji jurangu jela kinkala, kinka jerra padakanimai, ngato wata ngantjai jendranguja kinkala
I forbid the mouth to you together to laugh, laughing thither carry, I not like for that reason to laugh
I shall take good care not to laugh with you; be it far from me! I don't [like to] laugh for that reason} manakuteribana marna kuthari-ipa-rna to kill the mouth to stop a person from speaking. manamiratarana to smell from the mouth; to have a peculiar taste in the mouth derived from mana mouth, mira vile smell, and tarana to come out or to rise up, it means: 'for a vile smell to keep rising up from inside [the mouth]'. manangardungardu sore-mouthed; ulcerated around the mouth composed of mana mouth and ngardu type of seed, hence ngardungardu many grains of seed - it means: 'to have ulcers around the mouth resembling ngardu-seeds (similar to barley-corn in germination). pirnarali ja widlapirnali ngaianina dauadauana warai kadni waka wata tajinanto manangardungardu pantjiati venerable old men and venerable old women us forbade kadni big lizards small not should eat, ulcerated mouth [will] otherwise develop the old folks (men and women) have forbidden us to eat small kadni, lest we become sore-mouthed (receive ulcerated mouths) In this way they protected their game from the younger men. manangardungardu disease of the lips masculine gender. Small black-looking globules appear on the lips [around] the mouth, which are said to be very painful and which look like seed-grains of the ngardu. Hence the name. manangardungardurina for the lips to become infected with disease as in 1351 above. marki vexed, annoyed, out of sorts _{mudla marki
annoyed-looking face

nauia kanata mudla marki, worangu kara?
he man face annoyed, towards whom perhaps?
over against whom is this man actually annoyed?} _{mudla marki
hard (stiff), proud face

nauja kanata mudla marki wondrateriji, minariji nauja?
he man face stiff appears, what becomes he?

In the case of minariji, the interrogative pronoun 'what' mina has been turned into a verb. J.G. Reuther.

this man reveals a hard face; what will become of him yet?} markirina to become vexed, annoyed, indignant marki nganana to be vexed or annoyed (i.e. the adj. combined with the verb 'to be'). mapana mapa-rna to gather, collect _{kana mapana
to gather, call people together} _{paua mapana
to gather seed [for food]} _{poto mapana
to accumulate property} _{pita mapana
to accumulate weapons} _{marda mapana
to collect or fetch millstone and pounding-stone} _{kupa mapana
to congregate children together} _{kapi mapana
to gather eggs} _{mita mapana
to heap up soil} _{jaura mapana
to collect, gather news} _{mudla mapana
to bring people (faces) together} _{moku mapana
to pick up or collect bones} _{ngapa mapana
to cause water to congregate (run together) into a hole} _{tupu mapana
to heap up smoke
to lay a lot of green branches (bushes) on a fire, causing it to smoke profusely.} _{talara mapana
to accumulate rain
by means of a ceremonial song to cause the [rain] clouds to mass together.} mapamaparana mapa-mapa-Ra-rna to gather together what is lying scattered about mapamaparaterina mapa-mapa-Ra-tharri-rna to collect for oneself what has been scattered around mapibana mapa-ipa-rna to carry together; to drive together; to bring together _{poto mapibana
to carry things together

poto nunkani mapibau! nulu ngunku najila tikananto

Reuther: dikananto

things his carry together! he heap to see should come back
gather his things together, so that, when he returns, he finds them in one place} _{buka mapibana
to gather food together

ngaiani buka nunkangu mapibananto, nau jerto pantjila tikananto

Reuther dikananto.

we food to him want to collect, he satisfied to become should come back
let us collect [some] food for him, so that, when he returns, he can satisfy his appetite} _{paua mapibana
to gather seed
for food.} _{mapibana kurana
to collect and lay together in one heap
adverb use.

nulia poto nunkani mapibana kurana warai wapala
he things his to gather together laid on a heap to go walkabout
he laid his goods and chattels neatly together [in a heap, in readiness] to go walkabout} _{mapibana tikana

Reuther: "dikana".

to return to collect [one's goods]
adverb use.} _{mapibana wirina
to enter in order to collect} _{mangawaru mapibana
to bring a widow inside
to take away her sorrow, or to terminate her period of mourning.} _{jaura mapibana
to go and bring news
to go and see and listen how the situation stands, and then to return and report on it.} _{kudnabutara mapibana
to collect dust
literally, 'to carry dust that they stirred up against us', i.e. to wrangle with them like they wrangled with us.
tanali ngaianina dijana warai, ja ngaiani manju, karari ngaiani woninanto kudnabutara tanani mapibala
they us have beaten and we peaceful, now we want to begin dust theirs to collect
they knocked us about [even] while we had no argument with them; now let us start to retaliate} _{tapa mapibana
to inflict wounds in retaliation
to inflict injury upon them like they caused upon us

tanali ngakani kupani tapa jinkina warai, ja ngato kupa ngakani tapa mapibala nganai
they my to child a wound gave, and I child mine wounds gather will
they inflicted injury upon my child; [so] I will avenge [my child] in retaliation} _{kanta mapibana
to gather grass together
with which to cover a wurley} _{muntja mapibana
to avenge someone's sickness
i.e. his death} mapijiribana mapa-iyirpa-rna to prompt [or urge] a person to take vengeance, to gather together mapijiribanietja mapa-iyirpa-rna-yitya avenger; collector, hoarder one who foolishly believes Reuther: "der alles aufglaubt". everything, and who starts a fight, even on the merest pretext. majaru mayarru rat, migratory rat masculine gender. So named after a tree, which grows in Queensland. The rat is said to have its permanent habitat wherever this tree is to be found. The migratory rat travels down country from Queensland in massive hordes, usually after a sequence of good seasons, and gnaws and devours trees, shrubs and grass [in its track]. It is eaten by the Aborigines with great relish. There are two types of this rat: the sandhill-rat and the plainrat. The former has a darker (blacker) fur. the rat is also a mardu: a divided one, to be sure. One section of the majaru mardu belongs to the Kararu class, Used in the sense of "moiety". and the other to the Matteri class. Just as these two types of rat can intermingle, so the two classes can intermarry. In the wake of these rat migrations there usually follows a mortality among the 'natives', which the muramura Mudlatjilpitjilpi, [is alleged] to send; [but] it is probably occasioned by their overindulgence in the flesh of these animals. The people develop a type of leprosy. If the sores discharge pus, the sufferer dies; if they bleed, he stays alive. In order to protect himself from this sickness, a man covers his wurley with porcupine grass, even [to the point of] spreading it around inside and sleeping on it. This is [supposed to provide] some sort of immunization. this animal is probably Rattus villosisimus (Johnston 1943). mankara worana mankarra-waRa-nha Seven Sisters from this [constellation] the native recognises whether winter or summer is near. maku maku lower part of the body as far as the waist masculine gender. especially the two legs are called maku _{maku pirrapirra
crooked legs} _{maku ngurangura
straight normal legs} makumanina maku mani-rna to set on legs from maku leg and manina to take, to fetch, i.e. to pick up from the ground and carry it on legs, either on top of the head, shoulder, in the arms, or on the hip. _{kupa makumanina
to set a child on legs
to lift up a child and carry it.} _{marda makumanina
to pick up a stone in order to carry it further} _{turu makumanina
to pick up firewood and carry it further} _{billi makumanina
to pick up a net-bag} _{nari makumanina
to pick up a corpse
and carry it to the grave} _{marukutu makumanina
to lift up a lump of [dark pink] ochre onto one's head} _{wimali makumanina
to bring something about by means of a ceremonial song} _{watarali makumanina
for the wind to sweep something before it} _{kupa makumanina
to give birth to a child
of women} _{ngapa pirra makumanina
to pick up a dishful of water and bring it hither} makumaniterina maku mani-tharri-rna to stand on one's dignity; to brace oneself; to be keen, zealous i.e. to consider oneself important. _{jaurali makumaniterina
to brag about oneself; to display verbal zeal

pirrapintaetja nauta terkana warai ja jaura jatana warai makumaniterina
law-instructor he stood and words spoke to be zealous
the law-instructor stood up and zealously offered [a series of] instructions} _{tirieli makumaniterina
to talk magnanimously of oneself in anger} _{makumaniterina wapana
to continue on one's way with long strides} makuwoda type of wild potato masculine gender. derived from maku leg, root and woda lump, signifies a lump on the roots. this is a kind of potato, which is sought after by the 'natives' in good seasons and eaten by them with great relish. the word occurs in a ceremonial song by Dimpiwalakana . madlentji madlhantyi malhantyi bad; ugly, not nice _{kana madlentji
ugly person

warle jidna kana madlentji noa patala nganai, wata jidni ngumu

who you man ugly husband seize will, not you nice
who would want to marry an ugly man like you?} _{muntja madlentji
ugly patient
when he has lost his pleasant appearance.

muntja nauja matja palku madlentji, naria-malka nulia ngamalkai
patient he already body bad, death symptom he has
this patient has an unpleasant appearance; he is already bearing the signs of death} _{mita madlentji
bad country

mita madlentji nauja, kanta ja ngapa pani
country bad he, grass and water no
this is a bad [piece of] country, for it is neither grassed nor watered} _{mita madlentji
bad country
where one has contracted sickness) It is thought that, wherever a person gets sick, the country is to blame. When a native man gets sick, he quickly changes his place of residence.} _{mita madlentji
bad country
where a person has died.} _{pariwilpa madlentji
cloudless sky

pariwilpa karari madlentji, talara-palku pani
sky now bad, rain-cloud no

Reuther: "Regen Leib nein" instead of Regenwolke ohne 'rain-cloud without'.

the sky at the moment is not nice, since there are no clouds in it} _{pita madlentji
bad tree

pita naniata madlentjiwai, kirra ngumu pani
tree she bad, boomerang fine no
this is not a good tree, for it has no nicely-curved piece [of timber] from which to make a boomerang} _{watara madlentji
bad, unhealthy wind
i.e. east wind.
watara nania waribaka madlentji, talara nandruja tjautjau ngankai ja muntja jinkiai
wind she eastwind, bad, rain she wrong makes and sickness gives
the east wind is unpleasant, for it drives away the rain and brings on sickness} _{watarakarara madlentji, nandruja turu pirna wokaralkai
wind north bad, she hot [weather] great brings
the north wind is unpleasant, for it brings on very hot weather} _{milki madlentji
bad, short-sighted, ailing eye

milki ngani madlentji, watarali ngani milki todili
eye I bad, wind I eye buries
my eyes are hurting, for the wind has blown them full of dust} _{ngara madlentji
bad heart
i.e. to be somewhat vexed.
ngara ngani madlentji, wata ngakangu talku jatau!
heart I angry, not to me straight tell
I am not in a good humour; don't tell me anything to my face
which I don't like, lest I get angry.} _{talpa madlentji
bad ear
such as when one cannot hear well, or when the ear is malformed
parparali jatamai, talpa ngani madlentji
loudly speak, ear I bad
speak loudly, for I [cannot] hear well} _{mara madlentji
bad hand; unskilled hand

wata ngana karkarkau minkaia, ngani mara madlentli wona patala
not me mislead towards the hole, I hand unskilled digging-stick to grasp
don't call on me to dig out a burrow, for my hand is too unskilled to hold a digging-stick} _{tarli madlentji
bad tongue
tongue inexperienced in speaking; heavy tongue, stammering tongue; vicious tongue; tongue that says vulgar things.
tarli madlentji ngani, bulu jatana
tongue bad I, unable to speak
I am too inexperienced at speaking; I cannot make a speech} _{mandra madlentji
bad stomach
to have stomach-ache.} _{ngajimarla madlentji
hoarse voice} _{kaldra madlentji
voice that doesn't penetrate well
either when calling out or singing.} _{kata madlentji
not to keep (good) time during the beat
which accompanies the singing and acting.} _{tidna madlentji
bad foot
bad footprints which the wind has effaced; sore feet that can't bear walking on.} _{punga madlentji
poor wurley
one badly covered, badly erected, mustysmelling, or smoky.} _{palto madlentji
bad track
track that is prickly, stony, or not easily recognisable.} _{para madlentji
bad hair
curly hair is described as 'bad' hair, because it is hard to spin.} _{woltja madlentji
bad hip
on the part of one who limps.} _{ngapa madlentji
bad water
water that is brackish, foul, or salty.} _{manu madlentji
loveless, hardened, callous disposition} _{marda madlentji
bad millstone
i.e. one that doesn't grip.} _{buka madlentji
not fully baked seed-bread, stodgy seed-bread} _{nganti madlentji
lean animal; lean meat} _{panto madlentji
dangerous (bad) lake

panto nania madlentji, kana kulno nandruja nari ngankana warai
lake she bad, man one she dead made
this is a dangerous lake, for a man has been drowned in it (it has swallowed a man)} _{noa madlentji
unattractive wife

ngani noa madlentji, ngani ngamala nganai nintali
I spouse unattractive, I remain sitting [will] ashamed
being an unattractive wife, I prefer to sit back} _{kumari madlentji
bad, darkish blood} _{turutupu madlentji
bad smoke
i.e. which does not ascend properly.} _{dako madlentji
bad sandhill
dangerous sandhill because a man lost his life there
dako naupara madlentji, kana nunkangu palina warai, minkali nina dampuribana ngarina warai
sandhill this one here bad, man to him died, hole him covered down under
this is a bad sandhill, for here a man was buried [alive] in a hole [when it collapsed], and lost his life} _{dako madlentji
bad sandhill
because my father (whom it likewise swallowed up) lies buried there.} _{kindala madlentji
bad or sick dog
a dog fond of biting or of running away; one that doesn't catch any emus.} _{malka madlentji
unattractive markings
during the painting of the body for the sacred ceremonies,
Reuther: "Goetterfeierlichkeiten".
blurred, obliterated designs; dull, insipid colours.} _{tara madlentji
torn rug} _{kalti madlentji
ugly spear, crooked, or cracked} _{buljuru madlentji
bad clay
on which it is impossible to walk} _{billi madlentji
old net-bag, torn net-bag} _{pirra madlentji
crooked, misshapen dish that didn't turn out right} _{ditji madlentji karari
bad sunshine today; not a good day; hot day} _{tjutju madlentji
venomous snake} _{mandikilla madlentji
big bad waves
because they tear fishing nets.} _{mangawaru madlentji
bad widow
one who doesn't prepare a meal for those who have buried her husband.} _{kupa madlentji
naughty child
i.e. one that goes into somebody else's wurley to fetch something.} _{dilka madlentji
piercing thorn} _{widla madlentji
bad woman
i.e. one who blabs or gossips.} _{karku madlentji
poor pigment
which is not well prepared [for application].} _{kapara madlentji
bad leader
leader who is keen for a fight.} _{teri madlentji
bad young fellows
who go after the women folk.} _{kutji madlentji
[malevolent] spirit of a dead man
which oppresses the living.} _{madlentji ngamana
to sit down crooked
to run after strange women and young girls.
pirrapinta[mara] jatai: jura madlentji ngamanani, jura nari maninani
tribal instructors say: you crooked if sitting, you death then taking
the tribal instructors say: if you run after the women and young girls, you will be killed

adverb use.} _{madlentji ngankana
to commit adultery; to fornicate} _{madlentji karkarkana
to tempt to do wrong, to seduce to do wrong
e.g. to steal, to commit adultery, to kill.} _{kanani madlentjani wirina
to go to people of ill-fame
Characterised as bad, wicked, evil are [the following:] (1) kurujeli manina
secretively to take, to steal; (2) kurujeli tajina
to eat (something) in secret; (3) kurujeli nandrana
secretly to kill someone (Killing out of vengeance, on the other hand, is permitted);

(4) kurujeli padana
secretly to elope with a woman; (5) kurujeli jinkina
to give away another person's belongings; (6) jaura kaldri
bitter words; (7) widlani karina
to chase after women; (8) punpana
to say 'punpa'
Probably the equivalent of 'pooh-pooh' or 'poohhooh'.
behind a person's back; (9) wijikurulana
to say 'wiji, wiji' behind a person's back; (10) mita jinmana
to throw dust in the air in front of someone; (11) mudla madlentji patana
to say: "you have an ugly face"; (12) tidna wakawaka jidni
you tiny foot (meaning 'you are a child and not a man'). (13) jedina
to tell lies; (14) ngulku
betrayal; (15) warawarapana
to say something bad behind a person's back (to make slanderous remarks); (16) jedibana
to deceive, to belie; (17) bakujeli dikana
to say of someone that he did it (when it is not the case); (18) widla paltuni wapana
[for a man] to walk along the same track as the women;

(19) widla tidna nankana
to tread step by step on a woman's footprints (thereby the husband is offended, because the impression is created as though the man is having an affair with his wife); (20) wokarani karkana
not to call after a person when he is going away (this creates the impression as though one may have watched him and perhaps [even] laughed at him); (21) pantjani kinkana
to laugh about a person's knees (to laugh about the way a person walks); (22) kinkalkana
to laugh about people after they are gone (thereby the friends of those who have left are offended. Usually, [however], those who have gone are generously praised, in order that their friends may feel flattered); (23) pintapintakana
to speak about a person's shortcomings or defects (It is not permitted to say: he has crooked legs, a bald pate, a funny walk, that he can't run, can't throw straight, has a bung eye or disobedient children, etc. Only in the course of an argument are bad remarks passed; then even a man's physical disabilities are given prominence); (24) kana nguruja noani pirkina
to tease another man's wife (to play with her; to cast familiar glances at her; to give her presents; to help her carry something; to speak kindly to her); (25) kana waka patana
to regard or call a man small (in his ways, his speech, his deeds, i.e. to regard him as trivial and unimportant);

(26) mandrakaura
jealous, envious (e.g. to be jealous of one's wife. Thereby the elder brother, who gave [the man] this woman, is insulted. In the contrary case, a married sister can receive a sound thrashing into the bargain from her elder brother, if she happens to be the jealous party. Despite this, jealousy among the Aborigines is very deeply engrained, often not without [valid] reason); (27) ngara dunkana
to beat one's wife (for such a person one has little respect inwardly); (28) delkina
to be disobedient (e.g. for a wife not to obey her husband, or for a girl not to want to accept an [appointed] husband); (29) milkirina
to look lustfully upon a woman or young girl; (30) tjakakana
to answer back (especially on the part of younger [men] over against their elders); (31) wondiri jatana
to debar, to interpose

Reuther: "ueber's Kreuz sprechen". I am unfamiliar with this expression.
(i.e. to forbid to kill this or that man, when at the inquest he is accused with having committed sorcery on the deceased. Even a man's [elder] brother may not intervene in an instance like this. Either one has to sacrifice the life of another man in the camp to the bloodavengers, or place one's own life at risk and let oneself be killed. Examples exist of the latter [having occurred]);

(32) kamana
not to offer any bread or food to eat (the practise of hospitality. It is one of the gravest insults, drawing a heavy penalty, not to treat a stranger hospitably, even if one is not favourably disposed towards one's guest. The best is offered to him, even though the children may have to be deprived [or short-rationed]. Of course, one expects the same treatment in return. The stranger is given the choicest spot at the fire inside the hut; and often, whilst sitting at the fireside, one flings an arm around him, addressing him as neji
elder brother the most complimentary title one can verbally bestow. One admires his lovely hair, his beautiful body, his deeds, and what he has to say. One takes him out hunting, and naturally loves to listen to the news he relates now and again, for the Aborigine has a particularly deep interest in this sort of thing); (33) mudla tarana
to imitate some tomfoolery [or distortion of faces]
Reuther: "Pfraze" instead of Fratze.
(this is deeply insulting, leading to arguments and very often to death by vengeance); (34) narini kumana
[for women] to dance around in respect to the deceased (if the death of a relative, brought about by sorcery, has not been avenged, and the men do not bestir themselves to avenge it, the women (who are related to the deceased) dance naked around the huts of the men, calling them by all sorts of nicknames, in order to stir them up. This reflects shame upon the menfolk. Therefore the language describes it as 'bad, wrong'. The men, of course, always want to play the boss);

(35) mudla dirkana
to turn away one's face (thereby feelings are deeply hurt, and the question is soon asked: why?); (36) manu mujarina
parched, withered disposition (when a man doesn't speak anymore); (37) jatamalina
to engage in verbal battle; (38) tirimalina
to fight with fists; (39) kalamarlina
to abuse or revile one another; (40) dikidikibana
to wish someone dead; (41) diadialkana
to shake; to beat (when a person has already been felled to the ground. When a man has fallen in duel combat, he has been vanquished and may not be beaten any further. When a troop of blood-avengers [plans to] kill someone, the man concerned must first get up; only then is he struck down.); (42) walpawalparana
to hit someone (so that he slumps to the ground, then fall upon him and beat him further); (43) billi japijiribana
to burn somebody's net-bag (i.e. to burn down his hut); (44) tjendatlendana
to give someone a bad name, to libel someone; (45) kutji patana
to call someone a devil;

(46) mudla kalkalkana
to vent one's anger on someone out of the group; (47) kindala patana
to call someone a dog; (48) nari patana
to call someone a dead [man]; (49) padipadi patana
to call someone stupid; (50) jirijiri patana
to call someone mad; (51) ngaltja worana
to expectorate in front of someone; to spit into someone's face; (52) widla patibijiribana
to call each other women (it is a grave insult to call a man a woman); (53) kanku patana
to call a man a boy; (54) tiribaku patana
to reproach a man (that he doesn't lose his temper and that he has no courage); (55) manukaruwali
Reuther inadvertently spelt the word munakaruwali

patana
to charge a man as newly circumcised; (of having the feelings of a young lad who has just been circumcised); (56) ngaratalpana
to set someone's heart on fire; to incite to anger; (57) kalakalarilkijiribamalina
to hate one another; (58) kalikalibana
to reject one's wife and take another; (59) muntja ngarakarana
to tie the heart of a sick man together (not to help a sick man); (60) muntjani japali
to be afraid of a sick man; not to come near a sick man; (61) kirilju patana
to call someone a snake; (62) junkarina
to become cross or irritable;

(63) buljubuljurina
to ignore a person; to pull a face; (64) dampadampalkana
treacherously to creep along and kill (i.e. to assassinate [a man]); (65) kurukuru dijana
furtively to aim at [someone]; (66) kurukuru kaluana
to steal seed [for food]; (67) piltjaru ngankana
to scatter another man's possessions around; (68) piti kipana
to lead the life of a homosexual; (69) kidni karakarana
to touch, fondle, or catch hold of a man's genitalia; (70) mita mudlani
to throw sand into someone's face; (71) kujamaru waru patana
to call someone a piece of rotten wood; (72) minkajiri waru patana
to call someone an old grave; (73) kidni dunka patana
to call someone a rotten [or stinking] genital

Evil was promoted in the world through a stone. Members of the Wonkaranta tribe, together with those of the Alturinga and Inma [or juma], had a large stone called a walkatara. They broke this stone into small pieces and sent parts of it out into [all] the world, first to the Tirari tribe, then to the Wonkanguru and the Diari tribes, etc. Fragments of this stone were licked with the tongue. In this way evil entered the [human] heart. Walka[ta]ra signifies: 'to swallow the people everywhere', so that they must die, or: 'to facilitate the death of all people' (naria julkana).

Originally, as a result of licking these stone fragments, people became very malicious with their tongue, so that they constantly argued with one another. Soon the men were so much at loggerheads, that they fought each other and eventually killed several [of their number]. The first murder was committed by Jelkabalubaluna, who slew his two sons. This man was then slain by his two wives. Whoever licked a piece of this stone immediately sensed a feeling of shame. At first the people used to walk around stark naked; but now the men made themselves pubic coverings, (ngampa) whilst the women tied [small] branches around their midriff.} madlentjietja madlhantyi-yitya malhantyi-yitya one who continually does wicked things madlentjarina madlhantyi-ri-rna malhantyi-ri-rna to get angry; to commit oneself to wickedness in ever increasing measured manngarina to feel embarrassed, to feel ashamed; to have a horror for; to feel ghastly; to be timid or shy; to shudder (with fear) entry No. 1115. _{kanani manngarina
to feel embarrassed in the presence of people

ngani manngariji juranou, wata ngakangu jatanau mankarandru
I feel embarrassed towards you, not to me tell about girls
I feel embarrassed in your presence; don't talk to me about girls} _{ngurani manngarina
to feel shamefaced in the presence of the local inhabitants

ngurani ngani manngariji, mankara ngakangu kalkaura wata wokarala wiri
before the camp I am shamefaced, girl to me at night not came
I feel shamefaced in the presence of the local people, because the young girl did not come to me [i.e. to my camp] during the night, (in spite of her being my promised wife)} _{diltjani manngarina
to feel embarrassed about one's legs
i.e. to feel unpleasant when being followed by someone who watches him from behind.
ngani diltja manngariji, wata ngakangu tidnani widla wapantinanto
I legs (muscles) feel embarrassed about, not to me in footprints women should follow
I have an unpleasant feeling when women follow [in my footsteps]} _{mara manngarina
for the hand to feel ashamed
to feel ashamed about doing something.
ngani mara manngariji ninapara poto nunkani piltala
I hand feel ashamed these there things his to rummage around in
I feel ashamed to rummage around among his things, [merely] to search for one article} _{mara manngarina
to feel timid about one's hand
to let a sore or ailing hand be touched, because it hurts.
wata ngana patau mara tapata, ngani mara manngariji
not me grasp hand sore, I hand feel embarrassed
don't grab me by the hand, for I am afraid it will be very painful} _{mana manngarina
for the mouth to feel embarrassed
to feel ashamed to ask for something.
ngani mana manngariji ngatjilata, jundru mana tataura ngatjila
I mouth feel embarrassed to ask, you mouth unashamed
Reuther: "fest" 'firm; shut; immovable'. However, here the meaning is 'unashamed'.
to ask
I feel shy to ask for anything; you ask, for you don't feel embarrassed} _{mandra manngarina
for the stomach to feel embarrassed
for the stomach to find something repugnant.
noani mandra manngariji mani tajila
I belly (stomach) feel embarrassed fat to eat
I find it repulsive to eat fat} _{woldrani manngarina
to dread the heat

woldrani wapala ngato wata ngantjai, ngani woldrani manngariji
in the heat to go I not like, I of the heat am afraid
I don't like to travel in the heat, for I dread it} _{tidna manngarina
to feel ashamed to follow tracks

tidna ngani manngariji, widla tidnani wapala
tracks I feel ashamed, women's footprints to follow
I don't like to follow up these tracks, for they are women's footprints} _{tindipiti manngarina
for the elbow to feel ashamed
to have the feeling that one is not doing the right thing to aim at (a certain person).
tindipiti ngani manngarili ngapina dijalata
elbow I dread father to aim at
I dread to use a weapon against my father, [i.e. to raise an arm against him]} _{niri manngarina
to turn aside in horror or dread
i.e. not desirous to see something happen to a person; unable to see him suffer, or [to listen to] the cry of a sick man, e.g. not able to listen to or look upon his distress and misery, not able to listen to the [anguish or] wailing (of animals and humans).
ngato wata ngantjai nunkangu karakara noamala, tanali nina nandranani, ngani niri manngariji
I not like to him near to sit, they him when killing, I turn aside in horror
I would take it too much to heart, if I were sitting alongside of him when they killed him; I prefer to go away} _{njurdu manngarina
to shun chest hair
not to stand abreast or opposite each other; to avoid direct discussion with someone.
ngani njurdu manngariji, kanali ngana jatana warai
I chest-hair shun, people me have told
I am avoiding a free discussion with him, for folks have already told me what he plans to do to me, i.e. kill me} _{narini manngarina
to be scared of a dead man

ngani wata mitapiri nunkangupara wapala nganai, ngani narini manngariji
I not place to him there go will, I of the dead man am scared
I will not walk past this spot, for I am scared of the dead man} _{tidna manngarina
for the feet to shudder

dilkani tidna ngakani manngariji, wata ngato ngantjai nunkanguka paltuni wapala
at thorns foot mine shudders, not I like to him there on the track to go
I shudder [to think of] the thorns, hence I don't want to go along that track} _{milki manngarina
to be afraid to look at
a person.
when one hasn't a good conscience, or to be afraid to look at the light when one has sore eyes.} _{wora manngarina
to look aside
and act as though one hadn't seen somebody.
ngani wora manngarina warai, kana jelaka kurukuru wirarinaterinani
I aside looked, people there stealthily whilst walking about for themselves
I looked aside, as I saw people there stealthily walking about. (I acted as though I hadn't seen them)} _{tala manngarina
for the flesh to creep; to develop goose-flesh} _{tjutjuni manngarina
to be terrified of a snake

ngani wata tinkani ngantjai wapala, ngani tjutjuni manngariji, tjutjujeli tidna mataiati
I not during the night like to go, I of snakes am terrified, snake foot otherwise [will] bite
I don't like to go by night, for I am terrified of snakes which all too readily can bite a person} _{kutjini manngarina
to be terrified of the devil

ngani kutjini manngariji, jeruja ngato wata ngantjai tinkani wapala, nulia ngana pataiati ja ngana parawaraiati
I of the devil am terrified, so I not like during the night to go, he me otherwise [will] grab and me mad otherwise [will] make
I don't like to go out at night, for I am terrified of the devil; how easily could he grab me and drive me out of my wits} _{ngapani manngarina
to be scared of water
i.e. to shiver on walking into cold water.} _{talirani manngarina
to be scared of frost
i.e. to shiver on walking through the frost.} _{ngalpurani manngarina
to shudder at the darkness
Reuther translated ngalpura with "Nacht" 'night' instead of Finsterni 'darkness'.
[of the night]} _{papirani manngarina
to be shamefaced in the presence of one's mother-in-law
to have (as it were) a holy fear of her, since one has her daughter for a wife. This bears reference to the marital relationship.
ngakani papirani
Here Reuther inadvertently wrote pajirani

ngani manngariji, nankangu karakara ngurani ngamala
my mother-in-law in front of I am shamefaced, to her near in the camp to sit
I am shamefaced to sit close to my mother-in-law in the camp} _{mangawaru manngarina
for a widow to feel bashful

mangawaru nania jurangu manngariji jurangu jela turarala
widow she towards you is bashful, to you together to sleep
the widow feels bashful to sleep together with you (married ones)} _{teri waka manngarina
for a newly-circumcised [youth] to feel shamefaced
because of his circumcision.} _{kupa ngatjingatjinani manngarina
for children to feel [too] shy to beg} _{paltuni manngarina
to be afraid to step in the way

bukatala kupirila, ngaiana manngarinanto paltuni nunkanguparajerra
ochre-collectors near, we must avoid to the way to him there
the ochre-collectors are close at hand; let us avoid going this way, so that we don't see them, (for they want to arrive in secret, of course)} manngarinaterina to feel bashful for one's own sake ngani manngarinaterina warai tinkani, kana nunkanguwa noantani karakara turaranani I felt bashful [during the night] for my own sake (not for others' sake), man to him there with wife close while sleeping I felt bashful during the night to sleep next to him as a married man manngarinietja one who is always shy, bashful manngaribana to cause to feel embarrassed, bashful manngaribanaterina to cause to feel embarrassed to one's own advantage minandru jundru ngana milingeru jaurali manngaribanateriji, ngatona ngundranani pata jeri? why you me always with words cause to feel embarrassed, I when thinking sister-giver like? why do you verbally obtrude yourself upon me repeatedly, so that I feel embarrassed? I have reason to think you want my sister, but are too shy to tell me so this word is derived from the legend of Patukarini. This woman had a son, whom she would like to have had circumcised, but she was too shy to tell the men [this]. manjarina to languish; to yearn after, to long for _{ngani manjarina paraia tertieli ngapa tapala
I pined for thirsty water to drink
I was languid with thirst, and wanted water to drink} _{warukati matja manjarijila, wolja tana ngapa tapala nganai, ja ngaiani ngadani nandrala nganai
emus already are exhausted, soon they water drink will, and we afterwards kill will
the emus are already beginning to become exhausted; soon they will be coming [in] to drink, then we will [be able to] kill them} _{manjarina palina
to die of exhaustion; to become [completely] exhausted} _{paja manjarina
for birds to become distressed [or exhausted]} _{kindala manjarina
for a dog to become distressed [or exhausted]} manjamanjarina to shake, to tremble, to quiver from fear and shock. _{mauarli manjamanjarina
to tremble in hunger} _{jaurani manjamanjarina
to tremble at news} _{japa manjamanjarina
to tremble in fear} _{narini manjamanjarina
to tremble at [the prospect of] death} _{pildripildrini manjamanjarina
to tremble at the [sound of] thunder} manjamanjaribana to cause to shake, to cause to quiver, to cause to tremble manjamanjanietja one who trembles on every occasion manjamanjarila trembler, quiverer manja manya glowing coal [at the end] of a firestick masculine gender. mangapunko manga punku ignorant of; not conversant with; unacquainted with entry 'ko'. a compound of manga head; and punku blind, signifying: 'a blind head', i.e. he has no eyes and sees nothing, therefore he knows nothing, he is ignorant. _{jaurani mangapunko
ignorant of words
i.e. to have no news.} _{paltuni mangapunko
unfamiliar with a track

ngakangu jela wapau, nunkangupini paltuni ngani mangapunko
towards me together walk, towards this on track I ignorant
you come with me, for I am unfamiliar with this track} _{narini mangapunko
unfamiliar with the deceased

nunkanguja narini ngani mangapunko, ngankana nunkani ngato wata ngujamai
towards this dead man I unfamiliar, work his I not recognise (know)
I am ignorant of the person who lies buried here; I do not know what he did, i.e. who he was} _{kana talini mangapunko
not conversant with a language
i.e. unable to speak in another man's language [or dialect].} _{mitani mangapunko
unfamiliar with a country
i.e. strange to a country.} _{ngapani mangapunko
not familiar with water
the water resources of a country.} _{potuni mangapunko
ignorant about things
i.e. not knowing of their whereabouts.} _{murani mangapunko
not familiar [or conversant] with a sacred ceremony} _{mangapunkujeli tajina
to eat unwittingly
i.e. not to know what it is nor to whom it belongs.
adverb use.} _{mangapunkujeli jinkina
to give away unknowingly
i.e. not to know whether it is to the rightful owner, or whether the things may belong to somebody else.} _{mangapunkujeli dijana
to aim unintentionally (unwittingly) at
i.e. to aim at a person other than the one intended.} mangapunkurina manga punku-ri-rna to become unfamiliar with; to forget; to no longer know _{noani mangapunkurina
to forget about one's spouse
in death.} _{kupani mangapunkurina
no longer [able] to recognise a child} mangapunkuribana manga punku-ri-ipa-rna to cause to forget mangapunkuribanaterina manga punku-ri-ipa-rna tharri-rna no longer to (want to) recognise something, to one's own advantage; to be ignorant of something for one's own benefit mangapunkuribaterina manga punku-ri-ipa-tharri-rna to forget oneself; to keep oneself ignorant Reuther later changed this to read "recipr. verb". However, this would need to read mangapunkuribamalina, meaning to forget one another; to keep one another in ignorance mangapunkurinietja manga punku-ri-rna-yitya one who forgets; one who is always ignorant maljanganti non-venomous type of snake that likes to live in water. feminine gender. marikirla very venomous snake feminine gender. mari in Diari = tjinpiri scars; cicatrices; kirla in Diari = witta step; division Elsewhere in his writings Reuther has consistently spelt this word marikilla cf. Volume VI; II, No.51; Vol. X, pp. 83-89, 99; and Dictionary No. 2062, No. 55, etc. S. Gason describes it as "a large brown snake, about 7 ft. long, has a large head, is very venomous and vicious", while J.G. Irrgang describes it as a green snake. Just as the native men decorate themselves with cicatrices (witta) in diagonal lines across the chest, in order to look attractive, so this snake has coloured markings, formed by rings of varying degree. Therefore it has acquired this name.1522-13 'name of ancestral being' malkankura very venomous snake, leaping adder feminine gender. wirrawirrala type of snake Here Reuther has adopted S. Gason's spelling, who describes it as "a large brown snake, with yellow belly, from 6 to 10 ft. long; very venomous". Elsewhere, however, Reuther spells the name wirawirarila cf. Dict. No. 2062-59 and No. 3781, etc. compounded of wirra crack or cleft in the ground; broken earth and -la inhabiting Reuther: "-aner", respectively, "-anerin". it means: 'one that likes to live in cracks in the ground'. The Aborigines believe that it even follows footprints, in order to chase people. maritjina martyi-rna to cry out, sing out; to groan, moan _{muntja nau maritjiji, ketjaketjana nulu pirna ngamalkai
sick man he cries out, pains he big has
the sick man is singing out, for he has intense pain} _{dapali maritjina
to cry out [on receiving] a wound} _{kupa maritjina
for a child to cry} _{kindala maritjina
for a dog to howl} _{widla maritjina
for a woman to whimper
at the birth of her child.} _{japali maritjina
to cry out in fear} _{mauarli maritjina
to groan in hunger} _{woldrali maritjina
to groan on account of the heat

Reuther inadvertently translated woldrali with "Hunger" 'hunger' instead of "Hitze" 'heat'.} _{turujeli jerkina maritjina
to emit cries of pain at being scorched (burnt) by the fire} _{tertieli maritjina
to groan because of thirst} _{manatandrali maritjina
to moan of toothache} _{mangatandrali maritjina
to moan of headache} _{milkieli maritjina
to complain (moan) of painful [sore] eyes} _{mandra ketjaketjana maritjina
to groan because of stomach pains} _{talarani maritjina japali
to cry out for fear of rain
when it keeps on pouring down.} _{kanani maritjina
to shout at people
when they don't listen, or don't want to listen.} _{bulu maritjina
to cry or call out in vain} _{maritjina kurana
to continue urging
[e.g.] to entreat a man for so long, until he [agrees to] go along.
adverb use.} _{bulu maritjina
to call out [or shout] after a person in vain} _{maritjina pararana
to sing out [e.g. across the water, for someone] to come over} _{maritjina ngarina
to call down [e.g. from the mountain, for someone] to come up} _{maritjina tarana
to call up [for someone] to come down} _{maritjina tatana
to call out [to someone] to wait} _{maritjina karitjina
to turn around and call out (or shout) something else [to someone]} _{maritjina karuwana
to shout from (inside of) one hut to [the occupants in] another hut} _{maritjina tikana ngarina
to come back and call out} maritjibana martyi-ipa-rna to cause to shout or cry out maritjinietja martyi-rna-yitya crier, shouter mati mardi heavy; big; thick, stout _{mangatandra mati
big head} _{mudla mati
broad face} _{kana mati
stout heavy man} _{nguna mati
fat arm} _{marapalka mati
large hand} _{tidna mati
big foot} _{tara mati
fat (broad) thigh} _{poto mati
heavy things} _{pita mati
heavy piece of wood} _{tali mati
vigorous, loud tongue} _{jaura mati
weighty words} _{marda mati
heavy millstone} _{kirra mati
heavy boomerang} _{pirra mati
unbreakable coolamon} _{talarapalku mati
thick, heavy [rain-]clouds} _{kapi mati
big egg} _{mandra mati
big stomach} _{kuraljerra mati
fat maggot [or grub]} _{billi mati
fine net-bag} _{ngapa mati
long [pool of] stationary water

Reuther: "langstehendes Wasser" 'long-standing water'. This phrase could also be interpreted to mean 'stagnant water'.} _{jinka mati
thick string} _{mudla mati
contented disposition} _{ngara mati
contented, cheerful heart} matirina mardi-Ri-rna to get heavier, to get better, to get bigger _{kupa matirina
for a child to increase in size and weight} _{dapa matirina
for a wound to heal} _{dako matirina
for a sandhill to grow higher} matiribana mardi-Ri-ipa-rna to make (something) heavier, to make bigger, to make higher maraltja shallow; light; tender, soft _{kupani maraltja
affectionate towards a child} _{mitani maraltja
tender, affectionate (feelings) for home; homesick} _{kanani maraltja
gentle towards people} _{potuni maraltja
fond of one's possessions
unable to part with them} _{manu maraltja
tender, sensitive disposition

ngani manu maraltja, ngato kana ngakani ngundrai
I nature tender, I people mine think of
I have a tender disposition and think of my people} _{maraltja turarana
to be worried in one's sleep
adverb use.

ngakani jamani ngani maraltja turarana warai, watarali jama ngakani wokaribaiati
my because of the fishing-net I anxiously slept, wind fishing-net mine otherwise [might] tear
I was anxious in my sleep about my fishing-net, for I was afraid the wind might tear it} _{kutuni maraltja
sensitive about a hole
sensitive about the grave of a child that is dead and buried.
children are not buried deep in the ground, for it is felt that the deeper they are buried, the further removed they are.} _{mara maraltja
gentle hand; generous hand
hand with a gentle touch; hand able to part easily with things.
kana naujata mara maraltja, nulia poto piltjaru ngankai
man he hand liberal, he things scattered makes (distributes)
this man is open-handed, for he shares his possessions} _{tidna maraltja
soft, tender feet
soles of the feet (that tread softly).
tidna maraltja nauja palkana warai poto kurieli manila
feet soft he went things secretly to fetch (steal)
he stole away quietly to pilfer something} _{billi maraltja karibana
to hang a net-bag loosely
not tightly, onto a tree.
ngato billi ngakani maraltja karibana warai jelaua, nau purila wapaia kara
I net-bag mine not tightly hung up somewhere, he fell down perhaps
I did not tie (hang) my net-bag up [very] firmly over there; perhaps it has fallen down} _{maraltja jatingana
to inform, to let know, to instruct in passing

nauja ngaianangu maraltja jatingana warai, ngaiana palkanimai nunkangu wapantina, jaura mutulu ngarala
he to us in passing gave instruction, we go to him to follow, words for certain to hear
he merely instructed us in passing; let us follow him up to hear exactly what he wanted to tell us} _{mita maraltja
smooth ground
without thorns and stones, therefore pleasant to walk on.} _{wajimana maraltja
light, showerless, fast-fleeting rain-clouds} _{talara maraltja
drizzling rain; light rain} _{miljaru maraltja
mild night
not cold, hot not, and no wind.} _{ngapani maraltja
careful with water
i.e. not treating it wastefully.} _{noani maraltja
gentle, affectionate towards one's wife} maraltja nganana to be affectionate, to be sensitive the mother of Kakalbuna travelled about very affectionately with her son who had been killed, carrying him home over a long distance. mandurina marnduRi-rna to come together derived from mandru two. _{kana mandurina
for people to come together

naka ngali nulu mandurina warai jela tikala
there we two he met up together to return
there we all met up with each other, in order to come back together} _{for two people to unite or come together

ngali mandurinaluteriji, ngali wata puntila nganai
we two until joining ourselves together (united for ever), we two not separate will
we two have joined together for good; we will never again separate from each other} _{manu mandurina
for natures to combine
to speak with one voice, as one man.
pudlaia kana manu mandurina warai kulno jeribaka
both people natures combined one like
these two people agree in all they say, just as if they were one [man]} _{mara mandurina
to join hands, to help one another

ngali mara mandurina warai ninaka kana nandrala
we two hands joined together him there man to kill
we both helped to kill that man} _{mudla mandurina
to join faces, to become reconciled to each other; to reach agreement with each other

ngalita mudla mandurina warai jela ngamala
we two faces joined together to sit
we have become reconciled to live together again with each other} _{tali mandurina
to join tongues
to speak up for one another, or: for all to speak as one man.} _{pingaia mandurina
to come together for a vendetta; to present oneself to join a troop of blood-avengers} _{wimaia mandurina
to come together for a corroboree
where only the sacred chants
Reuther: "Gebetsgesaenge".
are sung and memorised.} _{muraia mandurina
to come together for a sacred ceremony

Reuther: "in seiner Cermonie [sic] und in seinen Gebetsgesaengen".

where the muramura is represented in ritual and sacred song.} _{noani mandurina
to rejoin one's wife; to return to one's wife
after having been absent for some length of time.} _{paruni mandurina
to come together for a fish drive
or in order to eat fish.
kanata paruni mandurina warai ngunku ngamalapa paru tajila
people for fish have come together [on a] heap to sit fish to eat
a multitude of people have come together, in order to have a joint meal of fish} _{kana tulali mandurina
to meet together with strangers} _{pauani mandurina
to come together to eat [a meal of] seed} _{kumakumari mandurina
to agree to become reconciled over a dead man} _{paltuni mandurina
to meet together on the way; to meet up with each other} _{buka pirnani mandurina
to come together for a ceremonial meal} _{ngulku mandurina
to agree to kill} _{palto mandurina
for two tracks to join up and become one} _{pita mandurina
for two trees to grow together} _{kajiri mandurina
for two creeks to flow together to become one} manduribana marnduRi-ipa-rna to unite, connect, bring together, combine something; to tie into a knot; to reconcile; to contrive to make one _{kana manduribana
to reconcile people

kana pudlanapara manduribanau, pilkipilki ngamanani
people both reconcile, here and there while sitting
reconcile these two people with one another, so that the one doesn't sit here and the other one there} _{jinka manduribana
to tie string together into a knot} _{billi manduribana
to weave two net-bags together into one} _{jama manduribana
to weave two fishing-nets together into one} _{kirra manduribana
to join a boomerang together
always to keep one or the other boomerang side by side with another weapon.} _{milki manduribana
to fasten one's eyes on something
i.e. to pay special attention to something.} _{mara manduribana nandrana
to place the hands together and smack them
this is done, when children have been stealing in common. All the culprits have to place their hands one on top of the other. These are then smacked with a light switch, only as a matter of form (ceremonially), of course, for it is not permitted to smack children. This is intended to indicate that never again are they to go into somebody else's wurley to take something out, a matter which otherwise carries a heavy penalty.} _{nari manduribana
to reconcile, to equate the death of two men

if [our] folks have killed one of "their" [men] and they have killed one of "ours", efforts are made to equate the two deaths, [i.e. to come to terms], so that [needless] killing back and forth may be averted (cease). There is mutual reconciliation, which is tantamount to balancing out the two deaths, equalizing and reconciling one with the other.} _{mangatandra manduribana
to put heads together
to count them as one's own.
Someone adopts a stranger child as his own, e.g. an orphan, then people do not say: 'He or she has adopted the child as his or her own,' but: 'He has placed the heads together,' i.e. he regards the head of the adopted child just as important as that of his own child.} _{paua manduribana
to pour (edible) seed together; to make common cause} _{marda manduribana
to place millstones together
to bring them together to one spot, where there is a lot of seed available and where it is proposed to foregather for one reason or another.} _{muntja manduribana
to place the sick together
For exmple, two patients in one hut, so that they can be jointly attended to and cared for.} manduribanaterina marnduRi-ipa-rna tharri-rna to unite or get in contact with to one's [personal] advantage. manduribanietja marnduRi-ipa-rna-yitya one who is keen to unite two people masculine gender. e.g. in marriage, or someone who seeks to reconcile them. Many muramura banded themselves together and agreed to kill Kakalbuna. maljumalju type of mouse masculine gender. this [little animal] is dug up, so that the children can play with it. As long as someone was digging out the mouse-hole, the bystanders Reuther inadvertently wrote "Umsehenden" instead of "Umstehenden". had to blow up their cheeks; if not, the father would soon die. matjumatju total orphan a child without a father and mother, in the same [sense] as ngamuru; matjumatju relates more to the father, ngamuru (from ngama breast) more to the mother. If the child is already weaned and loses both its parents, it is a matjumatju. If it loses both parents whilst it should still be drinking at the breast, it is a ngamuru (from ngama breast and nguru hard, closed), [implying that] 'the breast is sealed off; the [child] can no longer suck [at it]'. malura malurra type of water-fowl feminine gender. this is one of the mardu Listed by Reuther as a mardu in Vol. X, p.i, No.7 and identified as 'cormorant, shag'. Gason (1874: 287) "muloora 'cormorant'", and Howitt (1904: 788fn38) "Tantani is in Wonkanguru a cormorant; Dieri, Malura".. mina minha what? _{mina? jatamai!
what [is it]? say [it]!} _{mina ngato ngankala nganai?
what shall I do?} _{mina jundru nganka?
what are you doing?} _{mina? ngani muntja?
what? am I sick?} _{mina?
what?
Answer:
ngani wapala nganai
I shall go [away]} _{mina?
what? what's the matter?
Answer:
ngani tiri
I am annoyed} _{mina?
what? what's the matter?
Answer:
ngani maua
I am hungry} _{mina?
what? what's the matter?
Answer:
ngani junka
I am in a bad temper} _{mina?
what? what's the matter?
Answer:
ngani tertieli
I am thirsty} _{mina?
what? what's the matter?
Answer:
ngani ketjaketjai
I am in pain} _{mina?
what? what's the matter?
Answer:
ngani turu pani
I have no firewood} _{mina jundru najina warai?
what did you see?} _{mina jundru tajila nganai?
what will you eat?} _{mina kanta nguja nauja?
what type of grass [or plant] is this?} mina minha what Reuther describes this word "as a conjunction". _{wata jidni ngakangu jatana warai, mina jundru ngundrai
you haven't told me what you are thinking} _{jidni wata milkila mina ngato najina warai
you don't know what I saw} minaia? minha-ya genitive of mina kaparau! come here! Answer: minaia? what for? i.e. what am I to get? minani? minha-nhi dative of mina kaparau! come here! Answer: minani? why, what for? what am I expected to do? Reuther: literally, "zu was?" instead of wozu? minali minha-li wherewith? ablative of mina minai? minha-yi oh, what! vocative of mina minaldramata? minha-ldra-matha what? form expressing certainty minaldramata jidni jatana warai? what surely have you said? I know for certain that you said it. minako? minha-ku what? form of speech expressing uncertainty minako jidni ngankala nganai? what are you likely to do? (possibly, perhaps) minandru? minha-ndru why?, what for?, for what reason? Reuther: literally, "zu was?" instead of wozu? derived from mina _{minandru jidni wapana warai?
why did you go away?} _{minandru jundru ngana nandrai?
why are you hitting me?} minamata? minha-matha interrogative. what then? minamata jundru ngantjai? what then do you want? derived from mina minanau? minha nhawu interrogative. what he means 'what's wrong with him?'. minacombined with the personal pronoun naua. Likewise minanulu what does he want?, the form for transitive verbs. Likewise [in combination] with the feminine third person nominative (nani she): minanani? what she? 'what's wrong with her?', [or with the transitive form] Known as the 'agentive' or 'Nom. II' case. nandru, thus minanandru? what does she want?. Likewise in the case of the plural [pronoun]: minatana?, respectively minatanali? what's wrong with them?; what do they want?. minaetja? minha-yitya what is [his] occupation? what is [he] in the habit of doing? what is [his] aptitude? Reuther describes this word as "an interrogative substantive" and translates it "Was-aner". The etja however, is the frequentative noun suffix. In this case it is affixed to the interrogative pronoun, mina, bearing the meaning. mandikilla marndikila wave masculine gender. compounded of mandi moving up and down and killa indentation, it indicates that 'the water moves up and down so that indentations or troughs result'. mangawaru mangawarru widow; widower compounded of manga head and waru white, it denotes 'a white head'. White is the colour [symbolic] of mourning, red that of joy. As soon as a husband or wife has died, the surviving marriage partner, together with the nearest relatives, withdraws to the rear of several sandhills, without taking part in the funeral [ceremony]. The long hair of a widow is immediately cut off, and the head plastered (painted) over with gypseous clay, even the face, also the beard in the case of a man, In the deepest depths of sorrow not a word may be spoken. One merely indicates by signs what is required, e.g. water. All day long the mourning husband [or wife] sits in his hut, brooding over [his situation], silent, alone, and lost in thought, After two or three days all relatives gather together once more at the grave, towards evening. Now the sorrowing spouse also turns up. He or she draws near, and several times crawls around the grave as a sign of deepest sorrow, This is the last visit to the grave. After a considerable lapse of time, the [principal] mourner is brought forward and smeared with fat which has been mixed with red ochre. With this the mourning [period] has come to an end. The widow now provides a ceremonial meal for all those who assisted in her husband's burial. mamana mama-rna to take back; to take away _{poto mamana
to take things away again

ngato mamala nganai poto ngakani nunkangundru, nauja ngakangu tiririna warai
I take back will things mine from him, he towards me angry was
I will take back the things I gave him, because he has been angry with me} _{kupa mamana
to take away a child

ngato kupa ngakani mamala nganai nunkangundru, nulu wata kalala ngundrananita
I child mine take back again will from him, he not compensation if certainly thinking of
I will certainly take back my daughter (child), whom I gave to him in marriage, if he doesn't offer me any compensation

Thus says the father.} _{kirra mamana
to take a boomerang away again} _{pitjiri mamana
to take back chewing-tobacco} _{marda mamana
to take back a millstone} _{mita mamana
to take territory away
to prohibit [other people] from entering the territory within one's tribal boundaries, which had [previously] been conceded for hunting purposes.} _{nari mamana
to take away a dead man
not to take vengeance in respect to a man who was killed.} _{mangawaru mamana
to take back a widow
to bring back a widow who married into another tribe, but whose husband has [recently] died.} _{jaura mamana
to take back words that were given away, to rescind a promise} _{baka mamana
to take away someone's style, to inherit somebody's ways or mannerisms

kupali ngaperaia baka ngamalkai, ngaperandru matja mamana
child father's style has, from father already to take away
a child has its father's ways [or style of doing things], which it has inherited from him} _{ngara mamana
to snatch away the heart

kutjieli nina kana muntjaia ngara manina warai, ja kunkieli ngara mamana warai kutjia marani
devil him man [of the] sick heart took away, and witch-doctor heart again took away devil's from the hand
the devil robbed this sick man of his heart, but the witch-doctor snatched it back again out of his hands} mamamalina mama-mali-rna to take (something) away from each other mamaterina mama-tharri-rna to take (something) away for oneself mamanietja mama-rna-yitya one who repeatedly wants to have back the things he gave away mamaterinietja mama-tharri-rna-yitya loafer; one who lives solely on the spoils of others mamalalu mama-lha-rlu act of taking away [or of taking back] mi! here _{mi, ninaia tajiau!
here, eat this!} _{mi, ninaia ngamalkau!
here, keep this!} _{mi, jama worau!
[here] now, hang the fishing-net in the water!} milki milki eye masculine gender. _{milki waka
small eye} _{milki wuldru
slit eye} _{milki daudau
squinting eye} _{milki kudikudiri
crooked eye} _{milki tudna
short [-sighted] eye} _{milki tinkari
clear, bright, sharp eye} _{milki njurlunjurlu
dull, sad eye} _{milki pantji
eyes with swollen lids} _{milki maralje
red eye} _{milki tjirpa
?} _{milki bulu
white of the eye} _{milki tindritindri
large eye} _{milki padli
uneven eyes, dissimilar eyes} _{milki nguru
staring eyes} _{milki kulno
one-eyed} _{milki talku
normal eye} _{milki ngumu
good eye} _{milki madlentji
evil eye} _{milki kima
swollen eyes} _{milki jindriri
watery eye} _{milki butju
blind eye} _{ngapa milki
waterhole in a creek} _{milki dulkuru
deep-set eyes} _{tidna milki
four toes [on a foot] apart from the big toe} _{milki wapana kurana
to focus one's eyes into the far distance} _{milkiterkana
to stand on one's own; to be alone
to have no more relatives} _{milki kudibana
to close one's eyes} _{milkieli parkana
to wink an eye [at a person]} _{milkieli wondrana
to indicate with the eyes} _{milkieli dakana
to look hard, sharp-eyed at a person} _{milkieli punmana
to inspect, to examine with the eyes} milkitandra milki thandra eyeball masculine gender. milkikutja milki kutya eyebrows masculine gender. literally 'eye-feathers'. milkipilpa milki pilpa eyelids masculine gender. milkinilji white of eyes masculine gender. paumilki type of bush masculine gender. milkitjilpara type of seed masculine gender. milkiwari milkiwaRi type of bird S. Gason spells the name "milkieworie" and designates it as a 'large grey hawk'. J.G. Irrgang calls it 'a fish-hawk'. masculine gender. milkiwaru milkiwaRi type of bird Described by J.G. Irrgang as a 'black duck'. masculine gender. milkimilki milkimilki spy masculine gender. one who goes out [secretly] to investigate or pry into something. milkila milki-lha one who sees masculine gender. a compound of milki eye and -la he, denotes 'one who sees, Reuther: "Auger", a non-Dictionary word. perceives; one who knows, discerns, recognises'. _{ngani milkila
I [can] see
I am the one who sees it, respectively knows about it

ngani milkila woderi jidni ngamana paraia
I knower where you sat
I know where you've been} _{ngani milkila, muntja ngato nina najina kurana paraia
I knower, sick I him saw lying
I know (what news you have brought, namely, that he has died), for he was already very sick when I was there} _{ngapani milkila
one who knows about the water

ngapani jidni milkila, wodaninki ngapa nauja?
about water you knower, where there water he?
you know where the flood is; tell [me] where

Answer:
jendranguta karari nau ngapa mudla Mardawilpani
then now he water face in Mardawilpa
at the time that I was there, the first of it had just [reached] Mardawilpa} _{mudla milkila
recogniser of faces

nunkangupara kanani ngani mudla milkila, ngato ninaia ngopera najina wonti
to him there to the man I face recogniser, I him at first saw
I know the face of that man over there, for I have already seen him once before} _{ngura milkila
one who knows the camp

Reuther: "Lagerplatzwisser".

ngura tananani ngani milkila, ngato ninaia najina warai
camp theirs I knower, I it (him) saw
I know where their camp is, because I have seen it} _{mitani milkila
one who knows the country

paruparu ngani wirarina paraia, mitani paruparu ngani milkila
everywhere I have wandered about, land everywhere I knower, recogniser
I have travelled around here everywhere, [so] I know the country} _{kapini milkila
one who knows [all about] eggs

ngani kapini milkila, ngaiani jelali kampana warai naka
I egg knower, we together gathered there
I know where eggs are to be found, for all of us once collected [eggs] there together} _{jamani milkila
one familiar with fishing-nets

ngani nunkani jamani milkila, ngato paru patala nganai
I his fishing-net knower, I fish catch will9
I am familiar with his fishing-net and am sure that I will catch some fish} _{wondirani milkila
one who knows [where] the boundaries [are]; one who knows his [tribal] territory

ngani wondirani milkila, ngaiana wata tintaterila nganai
I boundary knower, we not lose ourselves [will]
I know [my tribal] territory; we shan't get lost} _{tidnani milkila
one who recognises footprints
expert tracker.} _{billini milkila
one who [can] recognise net-bags; one who knows to whom a net-bag belongs} _{wimani milkila
one who knows the sacred chants} _{murani milkila
one who knows the sacred legends

Reuther: "Goetterlegende Kenner".

ngani murani milkila, ngaperali ngakanali ngana kiri ngankana wonti
I sacred legend knower, father mine me wise made
I know the sacred legend, for my father taught it to me} _{mudlani milkila
reader of the facial features

ngani jurani mudlani milkila, jura tiri
I your faces knower, you angry
I can read (see) it on your faces that you are angry} _{ngani milkila, ngato matja ngarana paraia, tana tiri jatanani
I knower, I already heard they angry whilst speaking
I know that they are angry, for I have heard [them speaking]} _{ngani milkila pudla mankarandru tirina paraia
I knower, both about a girl were arguing
I know that they were both arguing about a girl} _{ngani milkila, widlapirna ngato ngaraia, pajara jatanani nunkangu terini, pudlaka noamarra ngamai
I knower, old woman I heard, mother-in-law while speaking to him to a young man, both husband-and-wife are sitting
I know what the old woman, the mother-in-law, said to the young man, for I have heard that the two are married} _{mardani milkila
one who knows about a millstone
where it lies buried.} _{manu milkila
one who can read human nature

ngani manu milkila, ngana palkujieli ngakanali wondrai9 ngani karari palku turu, pinga wokarala nganai ngakangu
I nature knower, me body mine shows, I now (today) body hot, vendetta come will to me
I know human nature; I can sense it in my bones (my body indicates it to me), for I am very upset that the blood-avengers will attack me

the Aborigine exploits his faculty of foreseeing the future in a strange way. A certain Dindilina decorated himself one night, as he was in the habit of doing for a

sacred ceremony,
Reuther: "der Gottheit gegenueber".
presented himself to the local inhabitants, and said:
Narapaltani ngato mandru nandrana warai, pudlaia
In error Reuther wrote "tanaia", which is the plural pronoun ('they'). However, the dual is required.
narieli ngakangu karari wondrai, tinkani pinga wokarala nganai, tankubana ngani nari
in Narapaltani I helped to kill two men, and these two dead men have [now] revealed to me that a troop of blood-avengers will come during the night and I shall be a dead [man] tomorrow
Thus it happened. He was put to death in Kudnani.} _{milkila ngamana
to sit as a knower
to be familiar with the manners and customs of the old people.} _{kaljarani milkila
to know what strife and war (waging of war) means} _{milkila nganana
to be one who knows; to be an expert} milkitjeri transparent composed of milki eye and tjeri to see through, it signifies 'the eye [can] see through' ngapa nauja milkitjeri, paru ngato kantji naji water he transparent, fish I truly see the water is transparent; I can see the fish quite well a blind man is milkitjeri, when he can still see a little. milkitjenmana milki tyanma-rna to lift up one's eyes, to open one's eyes _{ngani milkitjenmala nganai, butjula, mita najila
I open eyes will, was blind, country to see
I can [now] open my eyes (after having previously been bunged up) and see the country [again]} _{to open one's eyes from sleep

milkitjenmanau, ngaiana wapananto tertieli
eyes open, we want to go thirsty
arise from sleep, for we must be going (early in the morning, when it is cool) in search of water} _{milkitjenmana
man who has killed someone on his own} _{milkitjenmana turarana
to sleep with half-open eyes} _{MISSING
for the eyes to brighten up

ngaldra mauarli pirna waltowalto, ja buka pirnali ngaldrani milkitjenmipana warai
we two hungry very tired (exhausted), and food much both our eyes opened
we were both very exhausted from hunger, but since we have now eaten well, our eyes have brightened up} milkitjenmipana milki tyanma-ipa-rna to open someone's eyes _{kana nunkangupara jatamai, ninapara milkitjenmipana, nauja najinajibaterinanto, tana nunkangu tiri
people to him there tell, him there to open [his] eyes, he ought to give attention, they towards him angry
tell this man there to keep his eyes open and pay attention, for they are annoyed at him} _{jaurali milkitjenmipana
verbally to open somebody's eyes
to encourage (him).} _{kutjieli kunkia milkitjenmipai
the devil opens the eyes of the witchdoctor} milkiwondrani milki wandra-ni distinctive sign or mark; signpost; Reuther wrote "Markzeigen" instead of Merkzeichen. traveller's guide masculine gender. composed of milki eye and wondrana to show it means: 'to show the eye'. [This may constitute] any tree or finger-post, by which one may recognise locality or direction. milkirina milki-ri-rna to feel a burning desire for something; to lust after; to hanker after _{kirra ngumuni milkirina
to have a fervent desire for a nice boomerang

ngani kirra ngumuni jinkanani milkiriji, jerra jinkiamai, ngato patananto
I boomerang nice yours long for, this way give, I want to touch
I would very much like your fine boomerang; hand it here to me so that I can see how well it will handle
.
Reuther: "handlich sein" 'to be manageable'.} _{potuni milkirina
to hanker after possessions} _{noani milkirina
passionately to desire a wife; to be envious

ngani jurangu, noamarra ngamanani milkiriji, ngani noa pani ngamana

The verbal form in this case (i.e. the infinitive) seems to be wrong. The verb should read either ngamai present tense, or ngamananto in order to conform to the meaning Reuther has given the phrase.

I towards you, with wife sitting, am envious, I wife without (no) to sit
I envy you who have a wife, for I must always camp (sit) on my own} _{mankarani milkirina
to lust after a young girl

minandru nauja teri nankanguka mankarani milkiriji. nulia wata dalpadakani nunkani ngundrai?
why he young man towards this there girl lusts after; he not promise his thinks of?
why does this young man over there cast a lustful eye at this girl? doesn't he think of the one [who has been] promised to him?} _{nauja milkiriji nankangu madlentji ngankala
he is lusting after her evil to do
he is casting lustful eyes at her to commit fornication with her} _{milkirina paralkana
to take aside for lustful purposes

nulia nana milkirina paralkana warai madlentji ngankala
he her to lust after led aside evil to do
he took her aside in order to commit fornication [with her]} _{mudla pajamokuni milkirina
to be envious of a nose-bone

nankanguka, mudla pajamoku marani ngani milkirina warai, nana noa patala
towards this one there nose-bird-bone towards new I was envious, her wife to take
I was envious to have that woman as a wife, who had a fine bird-bone stuck in her nose} _{palkuni milkirina
to envy a person for his physical beauty

ngani jeri palku naujata terkai, ngani milkiriji
I like body he stands, I am envious
he stands there as beautiful as 1; I envy him} _{parani milkirina
to be envious of a person's hair

jidni para pirna nganai, ngani para dupudupu, ngani milkiriji
you hair long have, I hair curly, I am envious
you have lovely long hair, [whereas] mine is curly; I am envious of you about that} _{ngankani milkirina
to be envious of a man's beard

jidni nganka pirrapirra, nganita nganka wutju, ngani milkiriji jinkangu
you beard round, I beard long, I am envious towards you
you have a [nice] round beard, [whereas] mine is merely long; I envy you} _{jinkani milkirina
to begrudge [someone the possession of] his string} _{malkani milkirina
to envy a man for the colourful decorations [on his body]} _{mitani milkirina
to envy a man for his (beautiful) country} _{pantuni milkirina
to envy [people their] lake} _{jamani milkirina
to envy a man for his fishing-net} _{tidnani milkirina
to envy a person for his (shapely) feet} the instructors in tribal laws [and traditions] say: jura wata milkirina najinanto kana nguruja widla, jura nari maniati you not envious should see men of other wives, you death [will] take otherwise you shall not cast your eyes on other mens' wives, else you will [surely] die milkirinietja milki-ri-rna-yitya envier; one who is envious; one who lusts with the eyes; prurient milkirilalu milki-ri-lha-rlu act of envying with the eyes, act of lusting with the eyes milkirinaterina milki-ri-rna tharri-rna to feel envious for one's own sake milkiwaru milki warru one who commits fornication within his own relationship; an incestuous person composed of milki eye and waru white, it means: 'the white-eyed one'. if a person who committed fornication within his own relationship was found out, death by strangling was the inevitable result. Once when the local Christians heard that a young man had committed incest with his mother, they asked me whether they couldn't go and strangle and burn him to death. milkiwaru slimy water masculine gender. milkimalina milki-mali-rna to compete in a race pirkina 'to play'. Dictionary No. 2827. miliri scattered (here and there); separate, detached; small _{karku miliri
small pebbles in powdered ochre} _{poto miliri
things scattered here and there

poto nunkani miliri parai
his things are lying scattered here and there} _{marda miliri
small stones; pebbles

naupini mita marda miliri, ngaiana karitjinanto ngalarawirdi, tidna ketjaketjaiati
this country stones small, we want to go walkabout along the sand, feet otherwise [will] suffer
the country in these parts is studded with small pebbles; let us walk around on the sand, so that our feet don't get sore} _{kana miliri
people scattered here and there} _{turutupu miliri
distending cloud of smoke which doesn't rise straight up

turutupu naniwa taranalula miliri
smoke-cloud she climber spreading out
the cloud of smoke is spreading out as it rises} _{tudna miliri
pebbly, crumbling gypsum

nania tudna miliri, ngaiani jerra wapai tudna nguruntaia
she gypsum crumbly, we that way are going gypsum for other
this gypsum here is crumbly; let us go yonder to get some other} _{tula miliri
stone-chisel that has been chipped, flaked, and sharpened all round

tula miliri ngato matja ngamalkai, jinkiau windri kandri, ngato ngarrananto
stone sharpened I already have, give only resin, I want to melt [it]
I have already sharpened the stone; just give me some resin, so that I can haft (fasten) it to a handle} _{punku miliri
chopped up and beaten (or pulped) flax

punku miliri nauja matja parai, ngato turpala nganai karari
flax beaten he already is lying, I spin will today
I already have the flax ready for spinning} _{tiwi miliri
opened flower, unfolded flower, blooming flower} _{ngapa miliri
expanse [or sheet] of water in a creek-bed

ngapa mudla nauja ninkida miliri nunkanguwa palaranita
water face he here spread out towards him on the plain
the headwaters (beginning) of the flood are widely spread out over this plain} _{turu miliri
small kindling wood} _{talara miliri nganana
for rain to spread
fairly extensive} _{jaura miliri nganana
for words to get small
for word to spread} _{kana miliri nganana
for a man to stray away from a group} _{mirka miliri nganana
for ants to disperse
[in all directions].} _{paja miliri nganana
for birds to disperse and scatter} miliri ngankana to make small; to break up; to interpret, to explain; to spread out _{jaura miliri ngankana
to make words small
to explain words

pirrapintaetjali jaura miliri ngankai, kanali talku ngundrananto
law-instructors words small make, people right must think
the law tutors explain the laws (words), so that the people can understand them [properly]} _{poto miliri ngankana
to scatter or spread things around

nulia poto ngakani miliri ngankana warai pratjana, karari ngani poto panila
he things mine has scattered all, now I things without
he has scattered all my things, so that now I have nothing left} _{ngapa miliri ngankana
(for the wind) to spread out the waters} _{para miliri ngankana
to soften locks of hair
with fat} _{marda miliri ngankana
to break up or smash the stone to pieces} _{punku miliri ngankana
to pound or beat the flax [to pulp]} miliri ngankanietja interpreter; expounder; one who explains masculine gender. miliri back of the leg masculine gender. mili mirli servant; subordinate; follower; [adherent] masculine gender. _{pirrapintaetjaia mili
subordinates of the law tutors
those men (people) who obey their directions.

pirrapintaetjaia mili jirijiribanljaura ja dauadauani-jaura tanani
Reuther inadvertently wrote nunkani and translated it "sein" 'his'. However, he should have written tanani
their, for the final sentence clearly indicates that the plural was intended.
ngarai ja patai ja pankiai
law tutors servants words-of-command and threats theirs hear and understand and obey
the servants of the law tutors hear their orders and threats, take note of these, and carry them out} _{muramuraia mili
servants of the supernatural ancestors

Reuther: "Untergoetter 'demi-gods'.

muramura pratjanali ngaianinali mili ngamalkana wonti
demi-gods
Reuther: "Untergoetter 'demi-gods'.
all our servants had
all our supernatural ancestors
Reuther: "Untergoetter 'demi-gods'.
had their servants

these are the people of today. From them have come the diversity of tribes, dialects (languages), and the classes.} _{kapakaparaia mili
servants of the tribal headman

kapakaparaia mili nunkangu jela wirariji poto kampala ja tirila
tribal headman's servants towards him together go things to collect and to fight
a tribal headman's servants accompany him in order to fight and collect booty} _{kutjia mili
devil's servants

kutjia mili tana kana kunki
devil's servants they people witchdoctors
the devil's servants are the witchdoctors} _{milia kapara
local horde leader

nunkanguka mitaia wondirani nau milia kapara Kaparamarani palina wonti
towards him there territorial boundary he horde leader in Kaparamara died
the horde leader
Reuther: "der Diener Herr". This is a very general and ambiguous term, literally meaning 'lord of servants'. However, as the sentence unfolds, it would appear that the kapara of the district must refer to the 'captain' of the local horde, which would include a small number of camps.
of this territory (district)
Reuther: "Landbezirk" 'district'.
died in Kaparamara} _{ngura kaparaia mili
servants of the local camp-leader

ngura kaparaia mili tana nunkangu jela ngamai
local camp leader's servants they towards him together sit
the servants (people) of the local camp-leader sit together with him in the one camp} _{panto pirnaia mili
big lake's servants
the smaller lakes surrounding the big one.

panto pirnaia mili, tana panto waka marapu
lake of the big servants, they lakes small many
the big lake's followers (mili) are the numerous small lakes} _{the black cloud that precedes a thunderstorm is called the mother-[cloud]; all other clouds are her followers or mili.
nania talara ngandri pirna tarai, ja nandruja mili marapu ngamalkai
she rain-mother big ascends and she followers many has
a big rain-cloud is coming up, followed by numerous other smaller clouds} _{The north-east and south winds are kapara. i.e. the prevailing winds), whilst whirlwinds are their mili.
waltara kapara parkulu parai, ja mili tanani marapu watara wondru, tanali talara tjautjau ngankai
wind leaders (prevailing winds) three are, and servants their many whirlwinds, they rain wrong make
there are three prevailing winds: north, east and south; and their followers (the whirlwinds) are legion, which drive away the rain} _{ditji pirnaia mili
satellites (servants) of the sun

ditji pirnaia mili tana ditji waka wolara marapu, tana nankani ngatani
light of the big servants they light small heap many, they her children
the sun's satellites (servants) are the many stars; they are all her children} _{The evening star is regarded as kapara to the smaller stars. which are his mili.

Ngamaturukuru ditji pirnaia mili ja nania kapakapara ditji wakaia, tana najinajibala
evening-star sun (light) of the big servant [is] and she sub-lord
Reuther: "Unterherr".
lights of the smaller, them to watch over
Venus (or the evening star) is the sun's subordinate, but she is a [star of] lesser magnitude
Reuther: "eine untergeordnete Groesse"
over the other stars which she keeps under surveillance} _{The light of the moon is regarded as its servant.
pirraia
Officially, in his Dictionary (No. 2819) Reuther spells the word for 'moon' with one 'r' pira.
mili paraitji paruparu mintjiji, ja nunkani milieli ngaianina tjutju wondrai ja ngapaia wapalkai
the moon's servant light everywhere shines, and his servant us snakes shows and to water leads
the moon's servant, its light, shines everywhere; his servant sheds light so that we [can] see the snakes and not tread on them, and shows us the way so that we [can] find water} _{the milkiwaru and dukadukapi are regarded as the kapara of the water-birds, because they were the first to be named by the muramura. Hence they were the first, and all other water-birds are their mili or followers.
milkiwaruja ja dukadukapia mili paja pratjana nganai, tana ngapani ngamai
of the milkiwaru and of the dukadukapi followers birds all are, they in water sit
all birds [that live] in the water are the followers of the milkiwaru and of the dukadukapi} _{karaworaja ja tapajuruja mili paia purakani pratjana nganai
all other land-birds are the followers of the karawora and of the tapajuru

the muramura named them first.} _{tjutju mitintaia mili tjutju pratjana nganai
the snake of mitinti

J.G. Irrgang calls this 'a type of carpet snake'. S. Gason spells the name "mithindie" and describes it as a "white and yellow spotted snake, small thin body, about 3 ft. long; harmless".
servants snakes all are
the mitinti snake is the preeminent (first) snake, because the muramura named her first; and [so] all other [snakes] are her followers} _{murlatjia
type of animal that is now extinct

mili nganti pratjana nganai
the murlatjia is the foremost of all other animals

It, likewise, was the first to be named.} _{A person who helps in any sort of situation is also called a mili.
nauja mili ngakani pupa
This is the first occasion that this word has been used by Reuther. The usual term is punga

wotinani marangukana warai
he servant mine wurley while building helped
he was my servant during the building of my wurley, for he helped me} _{a neji or elder brother, is the kapara to his ngatata, and these are his servants.
tanaka mili tanani poto kaparaia waltai
they there servants their things to the superior carry
the younger brothers take their things to their elder brother. [He is their superior]} _{the father [respectively husband] is the kapara of his wife and child, i.e. wife and children are his mili.} _{mili pani
without servants
this is said of a person who has no relatives, consequently no one to assist him.} _{mili marapu
many servants
this is said of a person who has numerous relatives, consequently many to help and serve him.} _{milini palkana
to travel as a servant
in other words, to follow the back of a leg. This is evident when walking in Indian file, one after the other. This walking behind instead of alongside one another is preferred because of [the discomfort of] prickles to naked feet.
it is evident from the above that there are no mili without kapara, and no kapara without mili. Both are indivisible concepts.} it should also be added that the muramura are the mili of the Mura, just as the kapakapara are the mili of the kapara. The word mili calls for a subordination, and the word kapara a superordination, both in the religious and the popular sense. entry kapara. milila mirli-lha Reuther: "Dieneraner". something which belongs to the servants i.e. a servant's permanent habitation or place of abode. This word bears reference to the tribal territory which has been allocated (assigned) to his servants (respectively to his people) by the tribal ancestor (the respective muramura). the legend[s] [relate how] each tribal ancestor emerged (originated) at some particular spot within the tribal area, and [how he] wandered about over a certain part of the country. Reuther: "Landcomplex". The land [thus] traversed [became] the permanent resort or place of habitation for his mili (without whom the muramura would be unthinkable); and today [these areas] are the tribal domains of individual tribes. They are called milila habitational areas of the mili If it transpired that two or more muramura invaded the [same] area [to establish] a home for their mili, the area of country Reuther: "Landcomplex". was demarcated. Mostly a range of hills would determine the extent of a tribal boundary. milingeru always this word is a compound of mili servant, listener and nguru strong, firm, immovable, and denotes 'a servant who resolutely attends his master', i.e. continually, always. Correctly speaking, the word should be milinguru; however, it was misinterpreted as milingeru, and so it is pronounced that way today. _{milingeru ngamana
constantly to be sitting down
not to wander about.} _{milingeru ngarana
always to listen
when given an order.} _{milingeru ngankana
to be working always} _{milingeru jinkina
to be giving always} _{milingeru jatana
to be talking always} _{milingeru muntla
constantly sick} _{milingeru kulkana
to be on guard constantly} _{milingeru tajina
to be always eating} _{milingeru tapana
to be continually drinking} _{milingeru karkana
to be continually singing out} _{milingeru tiririna
to be always fighting
Thus in the case of all verbs.} milara one who is intermedially born masculine gender. the first-born son is called a panturu, the last-born a ngamamudani, a one and only [son] a kudakulno, while those [sons] born intermedially [are called] milara. milja milya temperate, abstaining from; avoiding _{buka milja
abstaining from food
i.e. not to have eaten.
buka milja ngani wirarina warai, ngani karari mauarli pirna
food abstaining from I walked about, I now hungry very
I have walked around without having eaten anything, but now I am ravenously hungry} _{pitjiri milja
abstaining from chewing-tobacco
i.e. to be without tobacco.
pitjiri milja ngaianita ngamai, wata tajini, jura ngarla tajini marra?
chewing-tobacco abstaining from we are sitting, not eating (chewing), you or eating with?
in respect to chewing-tobacco we are sitting in idle abstinence, unable to chew; are you able to chew? i.e. have you any chewing-tobacco?} _{kaljuna milja
abstaining from human flesh

kaljuna milja ngaianita ngamai, nganti ngaianingu mandrani parai
from human flesh abstaining we are sitting, meat towards us in the stomach is lying
we are sitting down abstaining from human flesh, for we still have some [meat] in our stomachs

Those who have eaten flesh from a dead body, in other words, who are in mourning and [smeared] with gypsum (tudnanto), must abstain from eating meat during their period of mourning. However, this applies only to [members of] the Kararu [moiety].} _{milja ngamana
adv.
to sit down and abstain [from food], to fast

ngani karari milja ngamai, jura tajianimai, ngato kalkaura tajila nganai
I now abstaining am sitting; you eat, I at evening eat will
you simply keep eating while I fast; I shall eat tonight

by "fasting", of course, one must not understand something voluntary, but compulsory. The speaker has probably already eaten to excess, or has no appetite for some reason or another.} _{milja jiritjina
adv.
to get up and abstain [from food]
i.e. to have no appetite on getting up in the morning.
ngani milja jiritjina warai, wata tajini, ngani kalkaura pirna tajila nganai
I without appetite got up, not eating, I at night very eat will
I got up [this morning] without any appetite, and cannot eat; I will [be able to] enjoy my food very well tonight} _{womani milja
inexperienced with woma snakes
i.e. in killing them.
womani ngani milja, kaparau ninaia nganti nandrala
with woma snakes I inexperienced; come him creature (meat) to kill
i.e. I cannot [bear to] kill a woma snake; you come and beat it to death} _{mara milja
awkward, clumsy hand; useless hand

ngani mara milja nganai, mara ngakani tapa
I hand idle is, hand mine sore
I cannot work with my hand, because it is sore} _{tirini milja
inept, unskilled in fighting

wata kulno dilpau, jidni tirini milja tirimalila
not one annoy, you in fighting unskilled to fight each other
don't you annoy anyone, for you are inept in [the art of] fighting and cannot take part in a duel, (you would only lose)} _{milja tikana
to return without having accomplished anything

ngaiani wata kara kararila nganai nunkangupini kanani. ngaiani pilki terkakala nganai, miljalu tikala
we not probably today will [come across] this man, we elsewhere turn up will to (the) superfluous to return
we shall probably not meet up with this man today (to kill him), but turn up where he is not about; so we will need to return without having accomplished our purpose} _{ngapani milja
not allowed to go near water
on account of having come in contact with a dead body.
ngapani ngani milja narila, nari karlara ngato ngamalkai, paru ja ngapa kutiati
water abstain as one associated with death,
Reuther: "Todenaner".
death odour have, fish and water otherwise [will] disappear
I am not allowed to go near the water, because I have been in contact with a dead body, consequently I bear the odour of death on me; if I were to go near, the fish would withdraw and the water would dry up
Anyone who has touched a dead body passes as unclean. No unclean person may eat fish or fetch water from a lake or waterhole. If he does, the fish will withdraw to the depths [of the lake], and not enter the nets; the water, too, will quickly dry out.

The purification of such a person takes place in the following manner. First the person concerned is sprinkled with water from a dish. Then a fire is kindled, and branches which give off pleasant fragrance are laid on top. In this fragrant smoke the unclean person is made to stand. This done, his whole body is smeared with fat and red ochre. Thereupon he is led down to the water's [edge]. The fish and the water are supposed to see that he is now clean. This ritual is accompanied by ceremonial chanting.} _{mardani milja
avoiding a millstone
not allowed to touch a millstone.
mardani ngani milja, narila, mantali paua dakalata, ngopera ngakangu kana wolkari jurananto
towards the millstone I avoiding, as one associated with death, myself seed to grind, first people me must purify (initiate)
I dare not touch the millstone in order to grind seed for myself, for I have been in contact with a dead body; the folks have first to purify me
Whoever has touched a dead body is unclean, and, as such, may not grind seed. If he does, the seed-pulp will turn gritty.
Reuther: "griessig" instead of griesig.
The stone will crack, and the pulp will not satisfy [the eater]. Purification is effected in the following manner. A man places some seed and gypsum into a wooden dish and moistens the [mixture]. To the accompaniment of ceremonial chanting, he smears this all over the body of the person who has been in contact with the dead, and says:
ngaldra paua pilkipilki dakadakaraterila
we two shall regrind the various seeds on our own

He does not say 'I,' but 'we two,' - which is a frequent manner of speaking. Therein lies a [hint] of sympathy for the deceased, on whose behalf he has been mourning, at the same time, however, a [hint] of joy [at the thought] that he is now being relieved of his sorrow. With the fingers of both hands he now scrapes down the body which was smeared with the [admixture] of seed-pulp and gypsum, [thereby] signifying that the white, as the [symbolic] colour of sorrow, indeed, the sorrow itself - shall now be removed. Next he rubs the person with fat and red ochre, to symbolise joy. He then hands [to him] a small millstone, marda kuparu, addressing him in the words indicated above. The person in question [i.e. to whom this is being done] now scrapes with his fingernails over [the surface of] both stones [upper and lower], and begins to grind. A contaminated person may not go out [of the camp], lest he step on a seed-bearing bush or edible plant, for both [these kinds] would decay everywhere. Neither may he touch or eat any fish, snakes (womas), emus or lizards, for these animals would immediately grow lean and the fish withdraw to the deepest part of the lake.
Reuther: "Seekessel".
He may not eat any wild dog [meat], stand outside in the rain, lest it stop raining, pluck any reeds, or weave a net, for no fish would get caught in it. He may not attend a sacred corroboree, nor touch a child, otherwise it will not grow up.} _{karku milja
avoiding red ochre
to abstain from using red ochre. This applies to all people who are contaminated.} _{kirra paltja milja
to refrain from sticking a boomerang into the back of one's belt
this signifies trouble.} _{widlani milja
temperate in respect to women, abstaining from women
a man, when he is first circumcised, may not let himself be seen by women, until one is brought to him when his wound is healed. The [young] woman is blind-folded so that she may not feel ashamed in the presence of the young man. She is brought and lent to him for the night.} _{noa marra milja
for a married couple to abstain from each other. when a woman experiences her menstruation (menses), each of the couple becomes unclean, and the above rule applies to both of them. When the menstrual period is over, the wife daubs herself with a little gypsum. On the following day she rubs the gypsum off, and smears herself with red ochre. Both are now clean [again].} _{paia kapini milja
abstaining from birds' eggs
not permitted to eat birds' eggs. This applies to those who have just been circumcised, up to the time that their wound is healed.} mirlamilki hip-bone, hip-joint masculine gender. mirla is the ligament that holds the [femural] bone Reuther: "Knochenkegel" 'conical bone' or 'ball'. in position, i.e. that extends from [the head of] the [femural] bone throughout the [pubic] socket. Reuther: "Pfanne". milki, meaning eye is the ball that fits into (sits in) the socket. mirlamilki is also the name given to a basin-like hollow on [the top of] a sandhill. mirla ligament that holds the femoral bone of the hip in position masculine gender. No. 1457. milamila foreboding, premonition, presentiment masculine gender. [evidenced by] an inner agitation and sense of sadness. _{milamila ngani ngamajita, worderu kara? kupa ngakani kara palintiji?
foreboding I am sitting, how perhaps? child mine perhaps is dying behind me?
I have a premonition that my child has died since I left} _{milamila ngamana
to sit down in sorrow
to be silent, and for some reason or another to hold oneself in seclusion, in contrast to one's usually much busier and more active daily life.
karari ngaiani pratjaterina milamila ngamai, kamaneli kulno nari
today we all and I sadly are sitting, friend one dead
we are all sitting down today in sad reflection over one of our friends who has died

In this case the [happy] revival of life [in the camp] at night will be lacking.} _{mita milamila
silent land, country, camp

ninkida mita milamila, tana pratjana wapana warai burkali
here country silent, they all went full of tender feelings
the country around here is silent (mysteriously silent); they have all gone away, inwardly upset

perhaps because of an accident, or probably because of an unexpected death; everything came as too much of a surprise.
it is rather surprising that a heathen, without making any attempt to rescue [the victim], will run away at the occurrence of an accident. He suspects the dark-some power of the devil. One could cite examples of how one or two people were buried alive during the digging of a well, and how the spectators, without making any attempt to save theme sought their own safety by running away. Such a spot, where the earth caved in, is avoided for ever after.} _{milamila wapana
to walk along in silence
after having experienced inner sorrow.} _{milamila ngamana
to sit in solitary sorrow} milamilarina to be inwardly moved, to be affected _{talarani milamilarina
to be inwardly moved at rain
i.e. to rejoice that it is raining.} _{kanani milamilarina
to be inwardly affected because of the people
be it because they are few or many.} _{kupani milamilarina
to feel emotionally affected because of a child
e.g. to feel sad when it is sick.} _{ngarimatani milamilarina
to feel [deeply] moved by the flood
i.e. to feel elated.} _{kumani milamilarina
to feel deeply moved at news of someone's death, to feel saddened} milamilaribana to arouse another person's inner feelings by reason of joy or sorrow. milamilarila person whose tender feelings are always immediately aroused milamilarinaterina to feel inwardly moved for one's own sake milpiri milpiri brow; forehead; facade brow of a person, mountain or sandhill); facade (of stone) masculine gender. miljaru milyaRu night-time; time in general masculine gender. a compound of milja abstaining, refraining and -ru from waru black, actually miljawaru 'abstinent when it is black', i.e. dark, thus [indicating] the time when it is dark and all is at rest, viz. night time. _{miljaru jelbi
verge of night
when the sun has set in the evening and the [shades of] night ascend in the east
miljaru jelbi nauja matja dunkajila, wolja ngalpuru pantjila nganai
night-time verge he already is ascending, soon dark become will
the shades (verge) of night have already fallen (risen); it will soon be dark} _{miljaru terti

Reuther inadvertently wrote "teri".

middle of the night; midnight} _{miljaru wordu
short night

karari miljaru wordu, ditji nurujeli dunkai dankubana
now night-time short, sun quickly is coming out in the morning
the nights are now short, for the sun rises early in the morning} _{miljaru wirdi
long night

karari miljaru wirdi, wokara ngaiana patai, ngaiana kalkaura wolja ngamai, miljaru wordu ngankana
today (now) night-time long, necks we are painful, we at night soon are sitting, night-time short to make
the nights are now drawn-out, so that our necks hurt from long [hours of] lying; therefore we remain sitting up longer at night, so that the night [virtually] becomes shorter} _{miljaruwirdi
throughout the night

miljaruwirdi ngaiani wapana paraparana warai
night-time throughout we went without resting
we travelled throughout the night, without even taking a rest} _{miljaru ngumu
good night; good season
the latter can occur only when it has rained, and it doesn't rain unless the heavens are covered with dark clouds; therefore the word miljaru is also used for time in general.
karari ngaiani miljaru ngumu ngamalkai, kanta kuljakulja marapu
now we season good have, grass green much
we are experiencing a good season at present, for there is green grass everywhere} _{miljaru madlentji
bad time; bad season

karari miljaru madlentji, talarapalku pani ja buka ja ngapa pani
now time bad, rain-clouds
Reuther (literally): Regen-Leiber.
no and food and water no
we are at present experiencing a bad season, for there are no clouds arising [in the sky], and we have neither food nor water} _{pajapajajeli ngaianangu wondrai miljaru ngumu, tana karari marda mamamaliji
birds to us show season good, they now millstones are taking from each other
the birds are an indication to us of a good season, for the [people] wrangle about their millstones

the gay twittering of birds on the wing is interpreted to mean that a good season (rain) is now on the way; therefore [folks] are wrangling, so to speak, about their millstones [and] about all the seed that is going to grow and will be able to be ground. There is, indeed, a difference in the cry of birds when they are in flocks. During the hot summer, when they come in large droves around the wells [or waterholes], finding little to eat out bush, the sound on the ear is somewhat different than when they wheel around in large flocks in the bush during a good season. (This is worth taking note of at some time).} _{miljaru karitjina
twilight, when day and night divide

karari miljaru karitjiji ngura maralata
now time is turning itself camp getting bright
night is turning over, for it is already getting light in the camp} _{wolja miljaru karitjila nganai kilpaia, karari woldra pirna
soon time turn over will towards cold (winter), now hot very
it is very hot at present, but it will soon get cool} _{miljaru woda
thick end of night
when it is truly night

miljaru woda, winta miririla nganai?
night-time thick end (stick of a tree), when raise itself will?
when will real dark night descend?} _{miljaru woda karitjina
time thick end to change about
for day and night to alternate

miljaru woda ngurali karitjiji mitani
time thick end continually turns around on earth
day and night alternate continuously on earth} _{mita miljaru
dark earth
ground covered with grass. In this instance the ground does not have the appearance of a bare desert, but is clothed in green. To the Aborigine it has a dark (black) appearance, that is to say, it varies [from the other] as night from day.
mita nauja karari miljaruko ditjini kanta marapujeli
ground he now time by day grass on account of much
for an indefinite length of time the ground is dark during the day, because it is covered by lots of grew grass
For an indefinite length of time the ground now has a different appearance.
notice that the suffix (-ko indicates the time is indefinite as to how long.} _{kirra ngato widmana warai miljarani jeri
boomerang I threw into the night like
I threw the boomerang in amongst the birds (in number) as thick as night

meaning: it was dark (black) with birds.} _{miljaruwirdi ngato jidna kalkaterina warai, woderi jidni banbana warai?
for a time I you myself waited for, where you stopped?
I waited for you for quite a while; where [in the world] were you staying?} _{talara naniwa miljaru nganana wirila wapaia godalala
rain she time to be passed by to rain
a long time elapsed before it rained} _{miljaru waruwaru
pitch-dark night

miljaru waruwaruni ngaiana wata wapala nganai, kutjieli pataiati kara, kutuni puriati kara
time during pitch-dark we not go will, devil [will] otherwise grab perhaps, into a hole [will] otherwise fall perhaps
we shall not go on a pitch-dark night, else the devil may grab us or we may stumble into holes} _{miljarani turarana
to sleep at night} miljarurina milyaRu-ri-rna to grow dark; for night to fall miljaruribana milyaRu-ri-ipa-rna to wish for night to fall; to bring on the night this is brought about by chanting the [appropriate] ceremonial [or totemic] songs. Reuther: "Goettergebetsgesaenge". miljarurinaterina milyaRu-ri-rna tharri-rna to grow dark of itself; to be to someone's advantage for night to fall miljaruetja milyaRu-yitya one who is fond of being awake I have interpreted the original to read "wach", but it could also read "weg" 'away, gone'. at night, or one who is fond of travelling at night miljarula milyaRu-lha night wanderer Reuther: "Nachtaner". one who was born at night; the spirit of a dead person which moves around at night; the devil, because he carries on his nefarious work at night. milkana milka-rna to pinch, to nip; to grab something between two fingers _{kana milkana
to pinch a person} _{tiriputu milkana
to take the down-feathers between one's two fingers
and stick them onto the body

tiriputu ngalje milkanau. kana marapu ja tiriputu ngalje
down-feathers few take between two fingers, people many and down-feathers few
there are lots of people who require to be decorated (stuck) with down-feathers
therefore share them evenly, so that you don't stick on too many} _{tjutju milkana
to grasp a snake firmly between two fingers
to hold it by the neck

tjutju milkau, matanietja nauia
the snake pinch, biter he
hold the snake firmly by the neck with both fingers, for it is a venomous one} _{tidnamara milkai
the frog nips} _{mandra milkana
stomach-ache; gripes

mandrali ngana milkai, minali kara? kanta ngato nguja mandru tajina warai
stomach me pinches, from (with) what perhaps? vegetables kinds two ate
I have stomach pains; [I wonder] what the cause may be? I have eaten two kinds of vegetable} milkanietja milka-rna-yitya pincher, nipper _{person who always likes to [pinch]} _{type of grass
which causes stomach pains.} mintjina mintyi-rna to give light; to shine forth; to glitter, sparkle _{ditji mintjina
for the sun to shine

Throughout this section Reuther used the present tense, mintjiji but, in order to comply with the rest of the Dictionary, I have changed the verbal form to the infinitive.} _{milki mintjina
for the eye to sparkle} _{ngapa mintjina
for water to glisten} _{paratara mintjina
for the plain to stand out [conspicuously]
between the trees} _{mangatandra balu mintjina
for a bald head to be conspicuous} _{manatandra mintjina
for (white) teeth to flash forth} _{ditji waka mintjina
for the stars to shine} _{pirra mintjina
for the moon to shine} _{dako mintjina
for a sandhill to stand out
because it is bare, in contrast to the rest of the country} _{nilanila mintjina
for a mirage to shine
to catch the eye.} _{tudna mintjina
for [white] gypsum (among other colours) to catch the eye
basically, this means that, in catching the eye, white stands out more [conspicuously] than do the colours.} _{turu mintjina
for fire to give light} _{pariwilpa mintjina
for the heavens to be bright
[because they are] cloudless} _{nguramarra mintjina
for the red morning sky to glow} _{kalkamaralje mintjina
for the red evening sky to be lit up} [This word is used], in fact, for anything that stands out more particularly than other things. mintjimaribana mintyi-ma-ri-ipa-rna to cause to give light; to blow into a flame; to reinvigorate; to illuminate, to light up; to renew; to renovate; to cool off; to make clean _{turu mintjimaribana
to fan a fire into a flame

turu mintjimaribamai, nauja jerkina mirarinanto
fire fan into a flame, he to burn should light up
fan the fire, so that it burns up brightly again} _{jaura mintjimaribana
to renew words
to resurrect an old complaint; to rehash old troubles.
wata jaura mintjimaribamai, patijiritjibaiati
not words emphasise, otherwise [will] stir up
don't touch on (talk about) the subject again, otherwise there will be a disturbance} _{poto mintjimaribana
to renovate things, to give things a new look
this occurs, [for example], when old coloured designs are rubbed off and painted afresh.} _{nganti mintjimaribana
to cool off meat
to take the heat out of meant.
nganti ngani mintjimaribai, turuturu kutinanto, ngani mauarli, ngato ngantjai nurujeli tajina
meat I am cooling off, warmth shall disappear, I hungry, I love quickly to eat
I am cooling off the meat so that it shouldn't be so hot, for I am hungry and want to eat soon} _{ngapatjili mintjimaribana
to clean out a well} mintjirina mintyi-ri-rna ever increasingly to shine forth, or light up, etc; to keep on beaming mintjimaribaterina to bring something old once more into prominence for one's own advantage mintjinietja mintyi-rna-yitya luminary, something that shines e.g. sun, moon. mintjilalu mintyi-lha-rlu act of shining masculine gender. minka mingka hole; burrow; cave feminine gender. _{nganti minka
animal burrow} _{kindala minka
dog's den} _{tjulkunu minka
bird's hole
hole of a bird which burrows into the face of a cliff, and there builds its nest and breeds.} _{ngapa minka
spring, fountain} _{ngarimata minka
floodwater hole
spot where, according to the Aborigines' point of view, the floodwaters emerge from the ground.} _{nariminka
half-finished grave
the fact is that, in order to save work, those parts are dug out where the head and feet are meant to lie. The centre wall is only breached afterwards. The body is shoved through this hole. This [type of grave] is called a nariminka. If the grave is completely unearthed, it is a narikutu} _{minka wilpara
crack, fissure in the ground} _{karku minka
ochre pit
ochre mine, where men dig for red ochre (similar to a coal-pit).} _{marukutu minka
greyish ochre mine} _{warukati minka
emu cave
cave where emus are said to have at first come out.} _{minkawilpa
wind cave
where wind comes out, or is said to come out.} minkarina mingka-ri-rna to turn into a cave minkaribana mingka-ri-ipa-rna to make into a cave minkaribanaterina mingka-ri-ipa-rna tharri-rna to make a cave for oneself minkala mingka-lha cave-dweller Reuther: "Hoehlenaner". i.e. any (animal) that lives in a cave. minkalalu mingka-lha-rlu living in a cave more abstract form of the gerund, for which I know of no German expression, though the meaning of the word is quite clear to me. minkaetja mingka-yitya one who quickly retreats to hide in a cave mina minha what? _{mina jura ngankai?
what are you doing?} _{mina jura naji?
what [can] you see?} _{mina jura waltai?
what are you carrying?} _{mina jundru kurana warai?
what did you put inside [there]?} Nominative: mina?, Genitive: minaia?, Dative: minani?, Accusative: mina?, Vocative: minai?, Abl: minali?. minakulno minha kurnu something Also used as an adjective, it governs the accusative. Composed of mina what and kulno one, meaning [literally] what one?. _{kaparamai! minakulno ngato ngamalkai, wapau jera, manina tikala
come! something I have, go this way, to take in order to go back
come, I have something [for you]; go over there and fetch it!} _{poto jera padakau! minakulno ngatona jinkangu jinkinanto bakana
thing this way carry! something I to you want to give also
bring the thing here, for I also want to give you something for it} _{minakulno mara jinkina
to place something into [another's] hand} _{minakulno ngankingankibana
to get something ready

ngato bakana tanangu minakulnuta ngankingankibai, wata juralu
I also to them something am getting ready, not yours
I will get something ready for them, but not for you} _{minakulno ngaianangu karari wokarala nganai
something will befall us today
Premonition.} _{minakulno ngato ngankala nganai muntali ngamalkala
I will make something for myself} _{minakulnuni ngani nguralu winpateriji. watalu kantji patala?
for something I (the) everlasting request (beg), nothing really to receive?
what's the use of constantly begging, for I have [actually] received not a thing up to now?} _{kunki jatai: ngapurianau! minakulno wokarana warai
the witchdoctor says: be quiet! something has come
the witchdoctor says (when he sees the devil approaching at night): be quiet, something has arrived
Everybody knows what the kunki means.} _{kunki jatai: minakulnujeli ninapara dijana warai:
the witchdoctor says: something to this [person] has thrown
the witchdoctor says (when he stands in front of a sick man): something has befallen him} minakulnumata? minha kurnu-matha exactly what interrogative, indicating precise. minakulnumata jundru ngakangu jinkila nganai, ngato marda jinkani waltanani? something you to me give will, I millstone yours if carrying? what in fact will you give me, if I carry your millstone? minakulnula minha kurnu-lha something interrogative, used independently [as a noun]. minakulnula nauja muntja, ngaiana ninaia bakujeli najinanto, wata jatamalila of what nature Reuther: "Etwasaner" - a non-Dictionary word. he sick, we him for no [special] reason want to see, not to argue, l.e. what is the nature of his sickness? [or: by what kind of sickness is he laid up? We would merely like to visit him now, and not have an argument (as we have undertaken to do) mindra mindra navel masculine gender. mindraapa middle of a valley feminine gender. from mindra navel, middle and wipa (from 'in the middle of the water'). Most times water remains standing for the longest period in the middle of a valley, or on the plain. Hence the word. mindrana continually to strike new roots Plants this is the case with [some] branches and vines when they are covered with earth; they strike new roots. Here it happens in the case of the worduru type of grass. For a description of this plant, see Dictionary Nos. 456 and 3641. _{wordurali nandruja mindrai, worita nania wodata
worduru she from its branches strikes roots, far away she stem
the worduru constantly strikes new roots from its branches, in spite of the fact that the stem is some distance away} _{mindrala palkana
to settle down for a time
at some spot removed from one's native camp (birth-place).
adverb use.

ngato mindrala palkana wonti nunkanguta mitani, ngandri ngakani bakana palintiji
I have severed my connections [to settle down] in this country; in the meantime my mother at home has died} mindrawulu masculine gender dual. that which is entwined or grown together Used of two plants that have become intertwined, or of two trees [that have grown together], or of two people who cannot part company. kana pudlaka mindrawulu, wata pudla puntiji people both there grown together, not both go away those two people are so wrapped up in each other, that they are inseparable mindrani-poto deposit, security, guarantee masculine gender. mindrani-poto ngato worarai, wolja ngani nakaldra tikala nganai guarantee I here am leaving, soon I again come back will as an assurance that I will soon be (coming) back, I am leaving this deposit mindrina mindri-rna to run, to walk fast _{kana mindrina
for a man to run

kana naujata jerra pirna mindrina warai
man he thither very ran
the man was running very fast in that direction} _{japa mindrina
to run away in fear} _{mindrina kurana
to decide to run away
adverb use.} _{palto mindrina
for a track to be running away

folks are leaving the track far behind.} _{watara mindrina
for the wind to be running
for the wind to be blowing hard and not abating.

watara naniata ngurali mindriji ja wata mudai
wind she always runs and not stops
the wind is blowing incessantly and doesn't let up} _{jaura mindrina
for news (or an event) soon (quickly) to become widely known} _{ngapa mindrina
for water to run, for water to run swiftly} _{kanta mindrina
for grass to run
i.e. for grass to grow very fast.

kanta nauja karari nurujeli mindriji, buka marapu ngaiani ngamalkala nganai
grass he now quickly is running, food much we have will
the grass is now growing very fast, so that we shall have ample [seed] to eat} _{mindrina tarana
to come up quickly; to come up suddenly
e.g. rain or a thunderstorm.} _{mita mindrina
for the ground to be running
for the country to extend [far and wide], indicating it will be a long way to one's destination.

mita nauja mindriji woritaia
the country
Though choosing the feminine definite article, "die", Reuther inadvertently omitted the noun. He must have meant to say "Erde".
he runs a long way
the road to [our] destination extends a long way, [or: it's a long way to our destination]} _{kalkamara mindrina
for the sunset red to extend
over a wide area of sky.} _{nilanila mindrina
for a mirage to extend [far and wide]} _{manu mindrina
for the sentiments to run
for thoughts to come crowding in fast.} _{milki mindrina
for the eyes to be running
for a person to be feeling dizzy.} _{kumari mindrina
for the blood to rush
for the blood to get overheated, to be boiling.} _{kaldra mindrina
for a sound or an echo to carry a long way} _{milki mindrina
to transfer to another tribe} mindrilkana mindri-lka-rna to take along in one's company _{mankara nulu milki mindrilkana warai mita woritaia
girl he to another tribe took along country far away
he took the girl along with him to another tribe in a strange land} _{ngapa mindrilkana
for water to attract
take along with it, e.g. birds.} _{kirra mindrilkana
to take along one's boomerang, etc.} mindrintina mindri-nthi-rna to run after, to pursue _{kanani mindrintina
to run after a person} _{paiani mindrintina
to chase a bird} mindrinaterina mindri-rna tharri-rna to run for one's own benefit mindrilalu mindri-lha-rlu running; act of running mindranietja mindri-rna-yitya runner minti booby-trap, snare feminine gender. this is made from animal sinews, and is set up directly across the climbing path of animals, which [thus] get caught in it, (like a hare in a noose). mirka mirka ant feminine gender. mirkangandri mirka ngandri mother ant feminine gender. katjiriri mother ant as in No. 1503. feminine gender. miri miri high, towering, overhead; above _{pita miri
tree that towers above other trees

miri is here to be distinguished from pajiri. pajiri denotes a tall tree; miri, however, is the upper section which towers above the other trees.} _{dako miri
high sandhill} _{marda miri
high rocky hill} _{duru miri
crest of a sandhill
always, as in No. 1, the transcending portion.} _{ditji miri
midday
when the sun is at the zenith.} _{kajiri miri
upper course of a creek} _{mita miri
high ground
reckoning from the water-level in the creek.} _{talara miri
rain, clouds overhead} _{pariwilpa miri
high heavens} _{paja miri
bird on high} _{minka miri
shallow (not deep) cave, burrow, or warren} _{panto miri
full lake} _{ngapa miri
shallow water
not deep-lying, i.e. when it is not necessary to dig deep for water [e.g. in a soakage].} _{woda miri
decorative headdress for a sacred ceremony
which towers above others.} _{tidna miri
high foot
one who lifts his feet well in walking, and treads softly.} _{diltja miri
high muscles (sinews)
nimble, light-footed [person].} _{kirra miri
high[-flying] boomerang
ie. when it sails above people's heads.} _{miri wapana
to climb on high; to ascend an elevation
adverb use.} _{miri jatana
to speak highly, to speak with a raised voice} _{miri parana
to lie on an elevation} _{milki miri
with eyes raised} _{mangatandra miri
with head erect} _{punga miri
tall house or hut} manamiri marna miri full derived from mana entrance; upper edge or opening of a net-bag; opening and miri high, and indicating 'full to the brim (upper rim)'. _{billi manamiri
full net-bag} _{junga manamiri
full water-bag} _{minka manamiri
full burrow
full of animals, up to the entrance.} _{pirra manamiri
full bowl, full dish} _{koko manamiri
full cavity
in a hollow tree.} miririna miri-Ri-rna to rise, to ascend; to get up from the ground to rise of a bird, the sun, or a mirage. miribana miri-Ri-ipa-rna to raise up, to elevate from miri _{turu miribana
to kindle a fire; to add wood
to the fire, to make it burn up.} _{jaura miribana
to raise one's voice
in the fervour of a speech.} _{malka miribana
to paint [symbolic] markings
on the body in quite gaudy colours (so that they stand out).} mirbana to dig out; to excavate _{minka mirbana
to excavate a burrow} _{watarali mirbana
for the wind to scoop out or hollow out} _{ngapali mirbana
for water to hollow or wash out} _{paua mirbana
to scrape off the pounded seed from a millstone} _{kalu mirbana
to hollow out the lungs
to get hungry.} _{minamina mirbana
to hollow out the brain
to hurt.} _{mirbana karitjina
to walk around near-by; to walk around in a circle} mirbanaterina to excavate (something) for oneself mirbanietja digger, excavator mirtja mirtya screaming, shouting; cry masculine gender. _{kana mirtja
shouting of people} _{paja mirtja
screeching of birds} _{kindala mirtja
howling of dogs} _{karuwali mirtja
shouting of uncircumcised [youths]
when they are calling outside of the camp.} mirtjarina mirtya-ri-rna to begin to shout mirtjaribana mirtya-ri-ipa-rna to give occasion for shouting mirtjala mirtya-lha shouter; noisy person masculine gender. Reuther: "Geschreianer". People who soon raise an outcry. mirtjaetja mirtya-yitya caller, shouter Reuther: "Geschreianer". mirtjalalu mirtya-lha-rlu shouting, calling; screeching, noise miriwiri mirriwiRi grub, maggot feminine gender. a compound of miri high and wiri interwoven, round one another, signifying 'entangled in each other, with heads up'. the muntjuru blowflies lay maggots on a carcase, etc. It is believed that tampangara pelican originates from maggots. Once, after a muramura had been buried, maggots came up out of the grave and crept to the water's [edge]. From these came the pelicans. mita mitha earth, ground, land, country masculine gender. Earth in general is called mita, so also is land in particular, except that, within the meaning of 'land', there is the concept of closer association, for example: mita kamaneli friends' country, native land, mita tula strange land, foreign country mita ngumu good country, etc. the earth in general is called Murala belonging to the deity, Reuther: "Gottheitaner". i.e. created by the Mura. mita naujata Murala earth he certainly belonging to the deity Reuther: "Gottheitaner". the earth belongs to the deity Likewise Murala are: the space twixt heaven and earth, the sun, the moon, the stars, the hills, the muramura ancestors, the soul, the spirit, and all non-edible plants and shrubs. On the other hand, the rain, all edible plants and shrubs, some of the animals, also creeks, and everything that provides man with food and clothing or which is inimical to him [passes for] muramurala, i.e. they belong to his forebears, as things that have been requested of the Mura for man's good or evil. But let us return to mita. _{kana wata jedianau! ngamanimai mitani pirnani Muralani
people not lie! sit on the ground on the big belonging to the deity

Reuther: "Gottheitaner".

don't desecrate the earth on which you live (sit) for it was created by the deity

it is customary to speak in this way, in a [somewhat] dignified, elevated language, when wanting to speak to the conscience of one who readily tells lies.} _{dauadauani-jaura
forbidding words

wata mita dakamai turu wutjujeli, mita paruparu jerkiati
not earth rub stick with long, earth everywhere otherwise [will] burn
don't drag the fire-rubbing stick along the ground, lest it catch alight

this is strictly forbidden to children, since it is believed that the ground will catch alight. Volcanic remains were probably still to be seen by native people in earlier days. This conclusion may be drawn from various place-names.} _{mitali kana julkai
the earth devours the people

kana ngaljengaljela karari tepi, ja kana marapu ngopera mitali julkana warai
people belonging to the few
Reuther: "Weniganer".
(residue) today are alive, and people many at first the earth devoured
only a small remnant of the people is still alive today; the earth has devoured the rest of them, that is to say, they have died} _{mita tajiteriji
the earth swallows itself
this expression originates from the mirage. It is believed, on account of these atmospheric phenomena, that the earth partly swallows itself.} _{mita maru
whole world, extensive world, wide world

kana tali pilkipilki mita maruni ngamai
languages (tongues) other-other earth on the wide are sitting
everywhere over the whole earth different languages are spoken

by 'the whole earth' is to be understood the earth as far as the horizon; it terminates at the horizon.} _{mita tilitilingani
boiling earth; seething ground
it is believed that, where the sun rises, the earth is so hot that it is boiling. It is as hot there as when the sun first rose in Ditjiminka.

An account of this legend is given in Volume X, pp. 64 to 68.} _{mita mpaimpai nganai
the earth is rumbling

it is believed one can detect a sinister rumbling from time to time. This is supposed to result from the collapse of the earth's rim, in that sections (strata) of earth-chunks break loose and roll down the edge into the abyss, with a roar. If the local witchdoctor hears this rumbling [noise], he calls all the people of the camp together onto a hard plain and chants the ceremonial songs. The effect lasts for days: all the people are more quiet and lost in reflective thought. These [massive] falls of earth keep on occurring, until at length the last section of earth rolls into the abyss, and the earth [will then have] come to an end. As far as the local Aborigines are concerned, the southern limits [of the earth] are Lake Torrens, known as Murlari
salty, brackish. From a hill the old men used to show this lake to the younger men and tell them that there lay the end of the world.

The country to the west is called Kalkapiti
end of the night, end of the world in the direction of evening, i.e. the west. To the north [the country] is named Miljiwoldra, from maralji
red and woldra
hot, signifying 'the end [of the earth] where the hot winds and the red dust originate'. To the east the native envisages a very fruitful land, where animals abound.} _{mita tula
strange land; foreign country

pinarala ngaianangu kaukaubana wonti mita kamanelini wata wiringananto. mita-tulani nari maniati
old people us told country through friendly not ought to pass over, country in strange death [will] otherwise take
the old men told us not to go beyond [our own] tribal boundaries, for we could get killed in a strange country} _{mita kamaneli
friends' country; tribal country; native land} _{mita ngandri marduka
place of birth

More accurately, the term probably means 'conception-site'.} _{mita kanini ngura
place of one's grand-mother
place where one's grandmother was born.} _{mita ngumu
good country} _{mita madlentji
bad, [poor] country} _{mita jurrani
place where one prefers most of all to stay
one's favourite spot} _{mita malti
cool, healthy country
winter.} _{mita turu
hot country
summer.} _{mita dako
sandhill country} _{mita putarka
plain, level country
where no hills exist.} _{mita bunubunu
river country} _{mita ngalara
dry, drifting sand} _{mita pata
damp, [wet] country} _{mita kokoterkana
low[-lying] land} _{mita daka
clod of earth; hard earth

Here, as elsewhere, Reuther writes "Erdschrullen" instead of Erdschollen.} _{mita maralie
red earth} _{mita tjanka
wet [boggy] country} _{mita bulu
gypsiferous country, cretaceous country; chalky soil} _{mita waru
dark (black) humous soil} _{mita kanta marra
bushland, scrubland} _{mita ngapa pani
waterless country} _{mita kana pani
uninhabited country} _{mita nganti pani
country devoid of game
empty of animals.} _{mita kana marra
inhabited country} _{mita buka pani
country that is poor in food resources

Reuther: "brotloses Land".

where there is little to eat.} _{mita dilka pirna
thorn-riddled country
where prickles abound.} _{mita wirka
cracked ground, fractured ground, broken ground} _{mita muja
dry country, arid country} _{mita marda pani
stone-free country} _{mita palara
tree-less country} _{mita turu pani
country devoid of firewood} _{mita buturu
dust stormy country} _{mita kintjalkuru
bright landscape
when the air is clear and it is possible to see a long way.} _{mita taliri
foggy country, misty country} _{mita kaldri
country where one's child lies buried} _{The earth is Murala, i.e. it belongs to the deity.} Mura mura deity Reuther: "die Gottheit" masculine gender. by Mura is to be understood the one and only deity [or absolute supernatural Being] known to the Aborigine. The [deity] is invoked through the ceremonial songs which originated from the muramura, and which are repeated in [times of] joy and sorrow at corroborees and on all of life's [important] occasions. In response to the ceremonial songs, Reuther: "Goettergebetsgesaenge". the deity is obliged to help. Often this is done with reluctance. If, for example, the [deity] is entreated for rain, [but] a thunder-storm comes up [instead] and the rolling of the thunder can already be heard away in the distance, it is customary to say: talara jindrana rain (thunder) is crying, Reuther (inadvertently): "der Regen weit" instead of weint. The Diari phrase should actually read: talara jindrai. i.e. it does not suit the deity to send rain, and only with reluctance does [he] send a thunder-storm. He expresses his anger in that he shatters trees by means of lightning, and kills bad (especially 'unclean') people, on whose behalf no vengeance is taken because they must have deserved to die. Everything that has not been solicited from the Mura through the invocatory songs Reuther: "Gebetsgesaenge". of the muramura belongs to the Mura, i.e. it is Murala Reuther: "Gottheitaner". or the property of the deity. Thus the earth, in its undeveloped or incomplete form, belongs to the Mura, that is to say, it was put there [created] by him. [On the other hand], the streams and [all] useful and edible shrubs and plants were at first petitioned from the Mura by way of the muramura invocatory songs; hence they were not existent in the beginning. When the muramura came up out of the earth, they found on their arrival only virgin chaos. Had not this or that already been petitioned by other muramura who emerged from the earth before them, they [would have] found nothing as much as to eat. Their first task on earth, [therefore], was to turn to the deity with their songs of invocation, Reuther: "Gebetsgesaenge" so that edible plants should sprout forth out of the earth, or that animals should come into being. With regard to mankind, this much can be said with certainty that the muramura were the first "people" to inhabit the world. All and sundry, they originated from daka 'clods' Reuther translates "Erdkloefen" instead of Erdkloesse or Erdenkloesse. in the earth, and the legends [speak of] them as wriggling their way up out of the ground at various times and in various places (to which the locality-names bear witness). Some of them appeared on the surface of the earth as still undeveloped in their limbs, yet all had wives (noanto) and attendants (mili). Whether they appeared on the earth's surface at the command of the Mura, I never ascertained; but the muramura were most intimately associated with the Mura, for there exist invocatory songs to the deity (as the legends prove) which they sang while they were still in the earth. In each and every circumstance of life they turned to the deity, (as the legends again relate). And so, in the beginning, there existed only muramura and mili on the earth. Mili signifies as much as servant, follower, retainer Heaven, without its most significant luminaries, belongs to the Mura. The sun, the moon, and all the important and outstanding constellations have, for the most part, themselves been earth's muramura. The sun was a woman, the moon a man. (See the legends relating to Ditji and Pirra). See the narrative of these legends in Vol. X, pp. 64-68 and 21-22 (or 29-36) respectively. It is possible to acquire anything and everything from the Mura, if he is approached with invocatory song. He [can], however, be prevented from giving [in compliance to requests] by means of the ngilbi songs. By ngilbi is meant, briefly, a contrary [form] of invocatory song, [i.e. a counter-song], whose power degenerates into sorcery and magic. For example, if someone has prayed for rain, and it does not rain, then somebody else has simply come up with a counter-song. (See ngilbi). It must not be forgotten that the Mura [can] be moved to anger when he sees contaminated (unclean) people walking about, also that the devil often interferes in his activities. The Mura is loved for fear of a man not attaining [his heart's desire], or for fear of punishment. Nevertheless, if a man has gabbled off Reuther: "hergeleiert". the invocatory songs in accord with their traditional forms, and has smeared himself outwardly with fat and red ochre, or painted himself with beautiful markings for a corroboree, and singed off the hairs all over his body, the deity is satisfied. But that he [i.e. the deity] should discern the thoughts of men, and try their hearts and reins, of this there is [blatant] ignorance. All the muramura alike venerated the one Mura. While one requested rain, a second [asked for] fish, and a third for seed, etc. (See muramura). According to whichever particular muramura one now recognises as one's tribal ancestor, Reuther: "Stammvater". a corresponding reply is given to the question: 'Who is your mura?' The answer, for example, [may be]: talara rain, meaning, 'I know the legend of the talara muramura and his ceremonial songs; these I sing by way of invocation, as inherited from and handed down by my father'. And so the various "descendants" make different requests: one for rain, and so on. Of course, it is customary to learn the ceremonial songs of the adherents of other muramura also, so that one can sing them together as a group during a corroboree. When the muramura were dead, [people] began to bestow divine honours upon them. At length they went [a step] further, to venerate stones as the [petrified] bodies of the muramura, or trees as springing up where they had trodden with their feet, or sun, moon and constellations as their [ascended] souls. This idolatry was cultivated to the point where one ultimately forgot the deity and worshipped created things [instead], though these might still [retain] the form of the muramura. Let us now pass onto the word Mura, and observe in what relationship it stands to the reduplicated word, muramura. This form of reduplication is an [idiomatic] peculiarity of the local language, for it is to be found in all word-forms with the exception of the pronoun. The word Mura stands in relation to muramura as genus does to species. There is one Mura, whilst there are many muramura. Mura is a personal name, whereas muramura is a generic term, for there are many of the latter who also bear a personal name. (See muramura). Just a few other examples: kapara tribal chieftain; headman, kapakapara ringleader of a band or group, mita earth, mitamita piece of earth, waka small, wakawaka lots of small. For more information on Mura, see elsewhere. In everyday colloquial language, [the adjective] mura signifies very biggest; most beautiful etc. _{punga mura
biggest wurley} _{pita mura
tallest and stoutest tree} _{dako mura
very highest sandhill} _{kajiri mura
widest creek} _{marda mura
extremely large millstone} _{pantu mura
very largest lake} _{maru mura
largest plain} _{pirra mura
biggest coolamon} _{kana mura
biggest person, strongest person, most attractive person} _{jinka mura
biggest bundle of string} _{ngapatjili mura
deepest well} _{nganti-minka mura
extremely large [animal] burrow} _{mardu mura
most delicate taste} _{mandra mura
very fat stomach
of a corpulent man} _{mura wonkana
to sing a ceremonial song

Reuther: "Goettergebetsgesang"

mura wima ngakani wonkanau, ngato ngarananto tepieli ngara
ceremonial song mine sing, I want to hear while living for certain
sing to me once again my totemic song, while I am still alive, for I long to hear it once again} that is how a sick man speaks before he dies, and therewith he comforts himself in [the hour of] death. A native man clings to his totemic [or ceremonial] song with all his heart. _{murali wokara jupana
to accompany with a ceremonial [or totemic] song

ngaiana ninaia mungara
At this point a strange alteration has been made in the original MS, nari
dead man, having been crossed out and changed to mungara
soul.
mura wimali woranaworana tatananto, wokara jupana, nauja murlali wapananto
we him dead man with a ceremonial song want to farewell (take leave of, send away), to accompany (his soul), he contented shall go
we want to take leave of the soul of the deceased, and accompany it with its totemic song, so that it can have a happy wandering

the soul ascends in Palkarakarani, where the souls (heart of the deity) of the muramura once ascended. At the grave the soul's ceremonial song is sung to it, so that it may accompany it [on its last journey]. This should cause the soul to rejoice, inasmuch as it realises that it is being remembered; it should also facilitate the [soul's] separation from the body, and guarantee it a happy ascension.

Of course, this happens only in the case of those who have died a natural, that is to say a decent, death, not, [however] in the case of those whose death one would describe as evil.} _{mura wirina
to enter upon the diety
to clothe oneself in [the ceremonial finery of] the deity, to paint, dress and decorate oneself for a ceremonial performance (corroboree).
ngaiana Darana mura wirinanto, ninaia nari wokara jupana
we [for] a Darana ceremonial performance want to decorate [ourselves], him deceased neck to annoy
let us decorate ourselves with the Darana [ceremonial] decorations, in order to accompany with its totemic song the soul of the departed on its [last] journey

in this case a "descendant" of Darana has died, and so it is customary to decorate oneself as Darana once did.} _{mura ngankana
to sing a sacred ceremony, to perform a sacred ceremony, to present a sacred ceremony, to stage a sacred ceremony

Reuther: "den Goettergebetsgesang machen, auffuehren, vortragen, singen".

ngaiana ninkida mura nunkani ngankala nganai, nulia ngaranani ngara, nauja windrila wapananto
we here sacred ceremony his make will, he if hearing certainly, he before will (shall) go
let us here stage his sacred ceremony as long as he [can still] hear, before he sets out on his [last] journey

these [words] apply to a dying man.} _{muraia kampana
to gather for a sacred ceremony; to invite people to a sacred corroboree

mandra wapamai teri, muraia kana kampala
messenger go young man, for sacred corroboree people to gather together
you go, young man, as [our] messenger, to invite the people to the sacred ceremony} _{Mura ngilbi ngankana
to anger the deity; to murmur or complain against the deity

If, for example, the child of [one of] the adherents of Darana (who was very dear to his [father's] heart) has died, the [father] cuts his tongue with a stone knife, and squirts the blood skyward. By reason of this complaint the deity is roused to anger, and no more rain will fall. It has even happened that a son, upon the death of his dearly-loved father, severed the sinews in the hollow of his knees, so that he [too] had to die. Also by [a wilful act like] this the deity is roused to anger, for he wants to see healthy (nice) people; yet here is one who mutilates himself, yes, even commits suicide. By means of ngilbi ngankana one [can] bring misfortune upon people, such as drought and dry conditions, extremely hot weather, gale winds, dust storms, and sickness, etc.
ngato Mura ngilbi ngankala nganai, ngaiana kana marapujeli muntja wolja ngamalkala
I the Mura provoke to anger will, we people many sickness soon to have
I shall provoke the deity to anger, so that before long (soon) all the people will be smitten by sickness
Most times such a ngilbi is [smartly] caught and smeared with fat; thereby he is satisfied, and the deity is appeased (conciliated).} _{Murani japali
to be afraid of the deity

Murani ngaiani karari japali talara panini, parparali mura wonkanau, Dariwilpali ngaianina ngarananto
of the deity we today (now) afraid rain none (no), loudly ceremonial song sing, heaven us should hear
we are now scared of the deity, for no rain has fallen; [therefore] sing the ceremonial song as loudly [as possible], so that heaven [can] hear us} _{mura milki wondrana
to show a sacred ceremony, to reveal a sacred ceremony, to disclose a sacred ceremony

Reuther: "den Goettergebetsgesang zeigen".

this takes place during the mindiri, when the young men are shown the [various acts or ritual] forms.
mura mindiri ngaiani teri milki wondrala nganai, tanaia milkila pantjinanto muntali wonkala
sacred ceremony
Reuther: "eine Art Jubelfeier".
we young men eyes show will, they knowledgeable are to become themselves to sing
at the mindiri festival we will show the young men the [ritual] forms of the sacred ceremonial performance,
Reuther: "die Form der Goetterverehrung".
so that they themselves can [re-]enact them
The mindiri a kind of major celebration)} _{mura dikana
to name the totemic ancestor

Reuther: "die Gottheit" 'deity'.

this occurs here in a bad sense. One mentions the name (dikana) of a person during a secret conversation, if one has suspicions of him or desires to kill him. There exists here a similarity with the taking of God's name in vain, and implies challenging the deity.
ngato mura dikala nganai ngakani kupa narini, ngaiana pratjana muntjarinanto
I deity challenge will my child's because of death, we all are to become sick
I will challenge the deity (by invoking his anger to punish) on account of my child's death, so that we all become ill

Since it is not possible to take revenge against the deity, an attempt is made to provoke his anger against one's fellowmen. a native man [by the name of] Elisha related to me that the manager of Manuwalkuni, (Netsman),
This European name has obviously been mutilated by Reuther's Aboriginal informant, so that the man's real identity is now unrecognisable.
was pursuing another native, and that when the latter saw him coming, he chanted his mura song against his pursuer, in order to invoke the wrath of the "deity". Meanwhile, however, he was pierced by a bullet. The same white man also shot the sister of Alwin in Cowarie (Kauri), because she had helped to kill a bullock.} _{Murali karina
for the deity to punish
if an epidemic spreads through the land, it is believed that the deity, in his wrath, is thereby [seeking to] punish the people.
ngaiani karari Murani japa mindriji, Murali ngaianina karila wapaia muntjali
we now from the deity in fear flee, deity us is punishing with sickness
we are fleeing for fear of the deity, for he is punishing us with [severe] sickness} _{murali mita ngankana wonti, ngaiana karari muralani mitani wirarinanto
deity earth made, we now on that which belongs to the deity, on the earth should walk about
the deity created the earth, so that we should now wander about on the earth which belongs to him} _{murani ngapurina
to be quiet during sacred chanting
to observe silence and not to make any noise while a ceremonial song is being sung.} _{murali jurakokaterina
to boast of one's ceremonial [or totemic] song

murali jidni jurakokateriji jundrulu jeri mura ngamalkana, murata paruparu ngamalkai
totemic song you yourself boast of you alone like totemic song to have, totemic song everywhere have
you boast about your totemic song, as though you alone possessed one only; no, they exist everywhere, that is to say, everybody has some} _{Murali nania mankara pariwilpani woranatarana wonti,

wonti marking the historic past is Reuther's correction inserted above his original wording of warai marking today's past. The latter, of course, was wrong.
nanika karari pariwilpani tupunganateriji
deity she young girl into the sky threw up, she now in the sky has bound herself
the deity set the evening-star in the sky, where it is now [firmly] fixed

the evening star, Ngamaturukuru by name, is, of course, the soul of a young girl.} Murala mura-lha things of divine origin Reuther is forced, on grammatical grounds, to refer to the deity as 'she', since "die Gottheit" is feminine. However, in English it is common usage to refer to the Supreme Being as 'he'. masculine gender. Everything conceivable, as having originated from the "deity", is named in this way, e.g. mita Murala the earth is of divine origin Reuther: "Gottheitaner" [because it is attributable to the deity]; so also are the sky and all trees and plants which may be of little benefit [to mankind], but which were growing on the earth before the existence of the muramura. The muramura are designated as 'belonging to the deity'. Man is of divine origin, Reuther: "Gottheitaner". inasmuch as his soul (being the property of the deity) ascends upwards. His body, however, as far as its [various] limbs are concerned, was first developed by the muramura. Its formation is therefore muramurala. Yet the body [itself], in its entirety, is Murala. muramura mura-mura demi-god this is a generic term, for there are many of them. According to its verbal meaning, the word signifies 'demi-god'. Reuther: "Untergott". Just as the kapakapara local headman; ringleader of a group Reuther: "Unterhauptmann" 'semi-chieftain'. is subject to the kapara, so the muramura [is subject] to the Mura. Fundamentally speaking, a muramura is a one-time human being, upon whom divine honours were later bestowed. He is the tribal or primeval ancestor of a part of the human race. (1) Their origin. Each individual muramura originated in the earth from a daka clod of earth;, and each of them emerged from the earth at a particular spot. At the time of their emergence out of the earth, each muramura was already adorned with the ceremonial decorations Reuther: "Gottheitaner" that are still worn today at the [various] religious festivals (corroborees), for without ceremonial decoration no one may approach the deity. According to whichever individual mura Reuther: "Untergott" is being performed, the correspondingly relevant decorations are worn also. Hence the various coloured markings on the body at corroborees, and the completely different [forms of] decoration. The muramura wore these coloured markings and ceremonial decorations continuously, because in the course of their wanderings they had associations with the Mura time and again. Each of the muramura concerned appears from the outset as being married and having servants who accompanied him on his wanderings. Each of them also provided for the children who were later to be born to him. [Likewise he provided] for his wives, some of them, of course, had more than one wife, and for his servants or followers (mili). (The word mili could also be used for slave Reuther: "Goetterschmuck" ). In every situation of life the muramura addressed himself to the Mura Apparently in error, Reuther wrote muramura. by means of the totemic songs (wima), and in most instances also received the object of his request immediately. Most times a heathen man comes across their bodies in petrified form; on these (stones) he then bestows divine honours. Whilst facing in their direction and going through various movements with his hands, he performs his ceremonial song. The Mura stands guard over these stones and trees of the muramura This sentence appears as a marginal note. and imposes punishment if they are damaged [or disfigured in any way]. The souls of the deceased muramura rose heavenward at Palkarakarani, and [today] many of them shine resplendently in the vault of heaven as stars in the constellations. Even the sun and moon are the souls of one-time muramura. In numerous instances the footprints of muramura, who wandered about once upon a time, are still shown today. For example, where one of them [is said to have] trodden, there a tree has sprung up which is [now] held in deep reverence. Reuther: "goettlich verehrt" In the same way, hands and feet imprinted in stone are pointed out. Places where they once camped appear as different formations on the surface of the ground, for example, as a depression in a sandhill, as a lake, or as a level plain, etc. "Line of descent of the muramura". Each individual native knows his tribal ancestor Reuther: "Stammvater". or muramura, who, together with the [relevant] legends, is passed on from the father to his children. [However,] one's totem Reuther: "das Geschlecht". Cf. Vol. XI, original pp.8A and 9"/>. is transmitted from one's mother. The [ancestral] legend is the first thing that a heathen father specially likes to relate to his son, and, of course, just as faithfully, word for word, as his father related it to him. This is done often and repeatedly, until the son has [thoroughly] assimilated it. To the legend belong also the ceremonial songs, which are accurately impressed upon the memory, so accurately [in fact], that even in the tonal modulations no mistake is allowed to occur. Nobody can, nor is allowed to fall out of the line of descent of his muramura, in order to transfer to another muramura. Notwithstanding, a heathen man gains in prestige, if he has learnt a great many legends as well as the ceremonial songs of other muramura. All people, therefore, who are descended from the followers or adherents of the one-time muramura, or from their children, are included in the ancestral line of their respective muramura, and are born into it. For example, the children of Levi would venerate and worship Levi as their muramura. the legends are derived from the muramura. The legends of the local heathen are nothing more than the history or biography of the individual muramura from [the time of] their genesis to the day they die. Therein is accurately, minutely, and extensively recorded the origin of each muramura out of the earth, together with [the story of] his wives, servants, [ceremonial] decorations, his wanderings, his invocatory songs to the deity, his achievements (deeds), his troubles, his speeches, his virtues, his shortcomings, and his death. In the telling of a legend by various heathen men about their own muramura, one can detect the same [flow of] words and the same [style of] hand and body movements [as those of their ancestor]. [Each] one endeavours to imitate his muramura. the present-day tribal boundaries are attributable to the muramura. The [particular] territory, wherein the muramura originated and in which he travelled about with his people, belonged to him and to his descendants for an eternal possession. For the most part, the muramura defined his tribal territory, respectively [fixed] his tribe's boundaries, by referring to a mountain range or a chain of hills. Within this area only he and his people had and have the right to hunt, to fish, to gather seed, to live and to work. These tribal boundaries still apply today, and any native person born therein calls it ngandrimarduka, i.e. [his] 'motherland' or else mita kamaneli, i.e. 'friends' country' or [his] native land. if several muramura originated within the one tribal area (which was mostly the case), they generally spoke one and the same dialect. That is the reason why they combined to form one tribe. So much is certain, that the first muramura to set foot in a country destined it to become the dwelling-place of his descendants. When two of them settled down too close to each other, arguments regarding the tribal boundaries arose already in those days. In general, [however], they lived together and alongside of each other in peace. The various dialects originated from the muramura. In their different tribal areas the various muramura conversed with their people in their own dialects, which they already brought with them out of the earth. Thus it comes about that each tribe speaks a dialect peculiar to itself. If, [perchance], a muramura ventured into the tribal territory of his neighbour, and met up with him or his people, he had the ability to converse immediately in their dialect. Just as each muramura in days of yore expressed himself in his [own] turn of phrase, so each respective language developed (was formed) accordingly. Names originated from the muramura. (a) Muramura names. Every primeval ancestor Reuther: "Urvater". who [once] originated out of the earth and has given rise to a legend, is a muramura, i.e. he belongs to the Mura. Basically, this word indicates nothing more than that these [beings] originated at the command of the Mura, respectively, were created. It signifies that a muramura is part of the deity or Mura, just as a kapakapara or local headman is appointed only by a kapara and carries out his orders, or as a mitamita is a particular piece of mita or earth, or as kantakanta is a [definite] species of plant from among kanta, that is, from among plants in general. Reuther: "Grasart". It should be noted, however, that grass (kanta) is used by the author as a generic term for all types of herbage and greenery. Every muramura has a distinctive surname, like muramura Darana. Darana signifies desert, drought, or dry spell. The meaning is, therefore: 'primeval ancestor of the drought', because he lived during the era of a great drought, and begged for rain. (See the names of the muramura) (b) People's names. Originally, there existed only the muramura or the tribal ancestors. Their "people" were called mili servants, followers. The present-day designation for man, kana, is of more recent (later) origin and means black man. The personal names of the female sex are permanent from childhood, unless, perhaps, a woman with the same or a similar name dies, but this seldom happens. These [names], ending in -ni or -nu, distinguish the sex. Members of the male sex change their names at the time of circumcision. (See tala). These [names] terminate mainly in -lina, as derived from nulia he, or simply in -na, as derived from nau he. Every person's name is adapted with reference to his or her muramura. [Let us suppose,] for example, that a muramura climbed a tree; he then accomplished this feat by katina to climb. Should this word now become a personal name, one would say Katilina for the male sex 'he who climbed the tree', or Katini for the female sex 'she who climbed the tree', and so forth. (c) Place-names. The muramura gave each place its name, whether because of some event that took place there during the course of his wanderings, or because of some plant or tree, etc. which he found growing there, or for some other reason. (See place-names). (d) Names of birds, animals, and fish, etc. These [names] the muramura gave with reference to [each creature's] natural characteristics, e.g. plumage, type of leaf, appearance, and so on. The native refers each individual word of his language back to a [certain] muramura. In this sentence Reuther omitted the verb, so I have supplied "zurueckweisen" as the missing word, i.e. "der Schwarze weist...auf einen Muramura zurueck". The muramura Darana named the rain talara, and so it is still known [by that name] today. Another dug a soakage-well and called the act of digging bakuna so also today, etc. the partial formation of the earth's surface, together with its [scenic] decoration, Reuther: "Ausschmueckung". is attributed to the muramura. The earth was [already] in existence when the muramura came forth, but it was very imperfect and only sparsely covered with bushes which were of no [nutritious] value to mankind. The sky, too, was bare. Lakes, streams, trees, hills, mountain ranges, and all edible plants and herbs (known as muramurala) came into being either through the wanderings, camping-places, or invocatory songs (prayers) of the muramura. Also the rain. The sun, the moon, and the most prominent stars are the souls of the muramura [while] the smaller stars are the souls of their mili.. the so-called corroborees are the [ritual] re-enactments Reuther: "Nachformungen" of the muramura and their legends. The term used is: 'to stage [or perform] a mura'. This last sentence is inserted as a marginal note. Each individual muramura had set himself the task of asking the Mura for a share in providing mankind [with food]: emus, fish, rain, seed, and so forth. If a man wishes to perform a ceremony for [the increase of] emus (which happens every year just prior to the breeding season), he wears the same decorations as those once worn by the [relevant] muramura. He is painted with the same colours [or symbolic designs]; he sings the same ceremonial songs, and attempts to repeat the same [acts], just as the muramura once did these things. That is the origin of the various ceremonies, the various decorations, and the different [forms] of make-up Reuther: "Anstreichen mit Farbe". at the present-day corroborees. It implies an immeasurable lack of knowledge and a false conception of things - to which even some Mission personnel unfortunately subscribe - [to believe] that many muramura were animalised, i.e. turned into animals. No! The muramura remains a human being, although he appears in the legend in the attributes, nature and manner of the particular animal on whose behalf he directs his invocatory song to the deity. He has wings, lays eggs, or, as a crocodile, smashes out his eyes with his tail, digs himself a hole [in the ground] like a lizard, or lives in the water, etc., precisely as when a world traveller, under the symbolism of a "migratory rat", publishes his travel experiences in book form, like a Russian professor has done. The reference here is obviously to Professor Yaschenko who visited the Killalpaninna Mission 27 July - 6 August 1903. The legend presents the muramura under the guise of a certain animal. In the process, extraordinary things often become interwoven, as happens in the case of all mystic pagan legends Reuther: "Goettergeschichten" (Compare, for example, the mountain goblins Reuther: "Winkelmaenner" and other obscure beings of the Germanic pagans). The entire form and style of heathen worship and of everyday civil life bears the imprint of the muramura. Everything that a muramura has done is permissible in present-day heathendom: even a form of prostitution which I would not care to describe, something that should be possible only amongst heathens, but which nevertheless has its likeness in the [big] cities of Christendom, purifications, blood-revenge, circumcision, marriage, family life, strangulations, the collecting of tobacco and ochre, the pounding of seed, and burial. In fact, the whole style of thinking of the local pagans finds its prototype Reuther wrote "Abbild" 'copy, likeness'; however, I presume he meant "Vorbild 'example'. in the muramura. the muramura are [as follows]:. _{Jelkabalubaluna
name of ancestral being
derived from jelka
edible type of small onions which is eaten with special liking by the Aborigines, balu
naked, peeled, and -na
he. Meaning: the particular tribal ancestor or demi-god
Reuther: "Untergott"
who invoked the Mura for jelka
bulbs

He appears among the Ngamani [tribe], and was killed by his two wives at Puntatiti. His marks of distinction are a special head billi
net-bag and a walking stick in the hand
See, under muramura No.6, the insignia worn by the performer of songs of Mandramankana.
During the [dramatic] performance of his ceremonial songs jelka [bulbs] are scattered about, just as he [once scattered] them, so that they might spread in all directions.} _{Killawilina
name of ancestral being
from killa
female genitalia and wilina
to move, sway, vibrate. Meaning: 'for a woman's vagina to wobble, vibrate'.
[Killawilina ] was a Diari muramura. He got his name from the fact that he once saw a naked girl dancing (kumana), during which her vaginal labia were moving up and down. He [then] wanted this girl to be his wife. He was the first person to pray for birds and eggs, wherefore his invocatory songs are still re-enacted to this day. During their performance time is maintained with [the aid of] a stuffed cushion made of animal skin. A piriltja is worn on the head, and down(-feathers) are stuck on all over the body.

In Dilpirini he killed his uncle (kaka), because the latter had tempted away the girl referred to above. At Beltana he wandered beyond the boundary of the Diari tribe, [moving] in a southerly direction. [Here] the legend then breaks off.
No. 51, No. 161, No. 188, No. 259, No. 267} _{Kujumokuna
name of ancestral being
He was one of the tribal ancestors of the Karangura. From kuju = kidni in Diari penis and moku
bone. Meaning: 'bone[-like tissue] in a man's penis'.
He makes his appearance as a witchdoctor among the Karanguras to the north. He was killed at Kudnangauana. With him originated sorcery by boning. Since he possessed magical powers as a witchdoctor, even [after his death] his bones still had magical effect. They were therefore gathered up and used for purposes of witchcraft. Today, when a human bone is sharpened to a point: on a stone, his invocatory songs are [still] sung, so that the bone receives [the desired] magical power.} _{Dimpiwalakana
name of ancestral being
[He was a muramura among the] Diaris. From dimpi
middle and walakana
to move towards, literally, 'to turn or toss oneself about'. Meaning: 'person who sleeps in the middle and rolls or moves over'.
the fact is, he slept between his two daughters-in-law (taru) and used to [roll over] close to them during the night. He made his first appearance at Pitjiriwomawarantjini, but died in the vicinity of Kudnangaua where his body [now] lies petrified. He has become the prototype for the collecting of ochre, wherefore his invocatory songs are sung [in that connection]. His mark of distinction is a mangaworku, that is, a tassel of string (woven out of human hair) worn diagonally across the head, from which a tail hangs down over the back. From his two sons originated the kulauara game.
No. 9, No. 206A, No. 208, No. 334A, No. 766, No. 981, No. 988, No. 1057, No. 1187, No. 1224, No. 1287, No. 1367, No. 1611, No. 1960, No. 2098, No. 2607, No. 2843, No. 3106, No. 3357, No. 3443, No. 3463, No. 3703.} _{Nurawordubununa
name of ancestral being
Diari. From nura
tail, wordu
short, and bununa
to make a scratch mark on the ground when dragging something along. Meaning: 'to drag one's short tail along the ground, so that the trail is visible'.
He appears as a katimarkara, that is, a crocodile, with a short tail; hence his name. In the invocatory songs he is the [proto-]type for [the request of] kapita, i.e. rat-like animals. He lived at Lake Hope. From him originated the nganpa, that is, the pubic covering which he spun out of kapita fur.} _{Mandramankana
name of ancestral being
Diari. From mandra
belly, stomach, manka
contrary, and -na
he. Meaning: 'one who has a stomach in reverse on his back'. The fact is, he had a hump-back, which protruded just like his stomach.
He rose to the surface at Kutjelidakana, and was killed at Balanbani by two young men because of [his interference with] two girls. At this latter place there is a stone on the plain, which was once his body. In his invocatory songs he asked for various bushes and plants, of which either the plant itself or its fruit is eaten. When the plants begin to grow after a rain, or when the seed-pods form (set) on the trees and bushes, his invocatory songs are chanted (ngurungutana) out in the open over bushes and plants, so that they may thrive well. In the process [the performer] places a billi which has been smeared with fat and red ochre on his head, and takes a wona
digging-stick in his hand.} _{Wadlakurukurumalkana
name of ancestral being
Wonkanguru and Tirari. From wadla
millstone and kurukurumalkana
to hide. Meaning: 'to hide a millstone'.
the two sons of this muramura were Murlapara and Kurukuku. The former means peaceful, with a crest on its head and refers to a species of pigeon. The second means to swallow whole seed. It, too, is a bird's name. The father bears this name, because secretly he carried off a huge millstone. He originated at Wadlangaringarina and carried his millstone as far as Kurljikurlji, where it is believed to be still lying today. For the local natives that is where his story ends. In his invocatory songs he appears as the [proto-]type for calling up the wind. In order not to be noticed with his huge millstone, he begged for a huge dust storm [to come up], in which he enveloped himself and went on his way. If in summertime someone desires a cool breeze during which to go on a journey, or hopes for a huge dust storm so as to annoy people, in either instance he sings the invocatory song [of this muramura]. The latter has no special emblem [or insignia].} _{Pirra
name of ancestral being
moon, derived from pirrapirra
round.
the moon was a pirnaru, that is, a highly respected man who originated at Mangurani. His wife was Ngatanimaralje
whitish child, because she had given birth to one such [child]. He ate puntara and marudunka, but gave none of it to his two sons, and they were angry about that. Once, when the father had climbed a tree in search of kudnijinka
wood-grubs, his two sons set the tree alight, whereupon the old [man] soared up, the tree into the sky, in the glare of the fire. At first he disseminated a very bright light, [so] they threw a kankunka
animal skin up at him, with which he could cover himself. [This accounts for] the present-day spots on the moon. Through his invocatory songs he has become the proto-type for those people who, for [lack of] water, are compelled to travel by night. These enchant the moon, so that it may move along faster, i.e. so that they may reach water all the sooner. In other words, the further the moon has advanced [in the sky], the greater the progress they have made, and the nearer they have come to water. For this reason his invocatory songs are sung whilst one is travelling along, naturally at night.
For a more detailed account of this legend, see Vol. X, pp. 21 and 22.

His ceremony (legend) is re-enacted in corroborees among the Jauraworka.} _{Turupillana
name of ancestral being
Diari. From turu
fire, pilla
burnt-out black coals, and -na
he. Meaning: 'one with burnt-out coals'.
it was he who devised the organisation of the wiljaru [with reference to the uninitiated].
Reuther: "das Wiljarusystem".
It was because he rubbed these [young men] with black coals after they had been besprinkled with blood, that he acquired the [above] name. He originated at Burukalani (see Map) His invocatory songs are sung on the occasion of a wiljaru [ceremony]. (See the legend and wiljaru).} _{Pitiburuna
name of ancestral being
Diari. From piti
backside; anus, buru
without, and -na
he Meaning: 'one who has no anus', one who lacks the natural [means of] excreting digested food.
He and his followers (people) suffered from painful wounds, when he opened up his own and their stomachs. His invocatory songs are sung, in order to afflict people with wounds (i.e. painful sores and syphilis, the latter however not of the present-day type), just because he and his followers were plagued with these when their bodies were opened up. The invocatory songs are ngilbi in character.} _{Karawora
name of ancestral being
Wonkanguru, signifies eagle or jeraba jukalina. Meaning: 'Why like this? I am no longer able to find out'.} _{Wanduwandu
name of ancestral being
Wonkanguru, meaning short; small.
this muramura and Karawora were together.} _{Marikilla
name of ancestral being
Ngamani. From mari
body and killa
ring. Meaning: 'rings around the body'.
this is the name of a snake which has coloured rings around its stomach. This muramura originated at Pitjirinindri and died at Milkipada, where his body lies petrified. During the chanting of his invocatory songs the [above] stone is prodded
Reuther: "gestoeckert", a non-Dictionary word.
with small sharp sticks, so that: this species of snake should increase, for it is eaten after the poisonous fangs have been removed.} _{Wiparu
name of ancestral being
Ngamani. From wipa
valley and -ru etja
inhabitant of

Reuther: "-aner".
Meaning: 'valley dweller'.
this is the name of a species of snake which lives on hard ground in the valleys. It is also the name of a woman. At Narani she was strangled, because whe was carrying on with young men. At the place where [her body] was burnt, a hole appeared [in the ground]. During the singing of her totemic songs sand is taken out of this hole and scattered upon the water, so that this species of snake may increase [in numbers].} _{Widlapirna wulana
name of ancestral being
two old or reputable women. This couple comprises Narimalpiri and Wadlangurunu .

Their totemic songs are sung, when cool breezes are expected to blow up in summer, so that it becomes possible to travel about. During the singing of the totemic songs, a feather is attached to a string and fastened to a stick. This is then let down into the water, so that the bottom end of the feather, which is smeared with gypsum, almost touches the surface of the water.} _{Kadni
name of ancestral being
female, Wankanguru. This is a species of lizard.
She originated as a girl at Wakuljurukupa, where she also died. Here lies her petrified body, which, during the singing of her totemic songs, is prodded with little sharp sticks, so that the [supply of] lizards may greatly increase. This [function] is performed by the women, who approach the stone, limping and panting as if they could not walk properly. The purpose of this is that the kadni should grow so fat that they cannot crawl properly and are thus more readily caught; they are also to be well flavoured.} _{Tampangara
name of ancestral being
male, Ngamani and Wankanguru. This is the name for pelican.
this muramura originated at Tampangara-minkani, where he [now] lies petrified. This stone, too, is prodded (naturally, whilst the totemic songs are being sung), so that the pelicans may lay plenty of eggs. He is the muramura, who, once upon a time, through his invocatory songs, implored the Mura for pelican eggs. In the act he painted himself with calcareous earth. This is still done today, whenever his stone is prodded or during the [relevant] corroboree.} _{Kadimarkara
name of ancestral being
male crocodile. From kadi
soft, juicy and markana
to crawl. Meaning: 'to crawl over soft ground'.
this muramura originated at Waritanpani. His invocatory songs are sung when a man has dysentery or sores. Their purpose is to restore health, because the muramura himself did this. During the chanting [of the songs] karku
red ochre is placed in the mouth.} _{Darana
name of ancestral being
male. From dara
desert, drought, dry spell and -na
he. He is the tribal ancestor who lived during a period of [great] drought.
His invocatory songs are sung for the purpose of rain, just as he [sang them]. He originated at Darani. A dry tree at Lake Hope stands at the spot where he emerged [from the earth]. Whenever his invocatory songs are sung, all the empty holes on this tree are smeared with clay, so that it has an attractive appearance. If the wind blows into these holes, then only a hot wind will follow, without: rain; but if the holes are plastered [shut], rain will follow.} _{Pampu wulu
name of ancestral being
male. From pampu
testicle and wulu
two. Meaning: 'two testicles'.
the two testicles of this muramura, [in the form of] two stones, are smeared with fat during the singing of the totemic songs, in order that rain may fall. They are held in secret reverence, and are not allowed to be seen by women. Should anyone scratch the fat and red ochre off these stones with his fingernails, the "deity" will be angry and no more rain will fall.} _{Godagodana
name of ancestral being
male, meaning to rain.
He and Pampuwuluna (No. [20]) belong together.
No. 1522-20} _{Kumankarani
name of ancestral being
female. This [muramura] also belongs together with No. 20 and No. 21. The name means 'to make movements with the thighs', like women do when they dance.
whilst the two stones are being sung' during the chanting of the totemic songs of Pampuwulana and Godagodana, the women dance, in other words, they move their thighs (like their ancestral mother [once] did, when she sang her totemic songs.} _{Kekiljana
name of ancestral being
male, means 'smooth'.
His totemic songs for [the sending of] rain are sung while a bundle of feathers is held in the hand.} _{Maniwalkunu
name of ancestral being
female. From mani
fat, walku
much, and -nu
she. Meaning: 'one who smears herself with a lot of fat'. When singing her totemic songs for [the sending of] rain, [the performers] smear themselves likewise with a thick [layer] of fat and red ochre.} _{Mandraparkulunu
name of ancestral being
female. From mandra
stomach, belly, parkulu
two, and -nu
she Meaning: 'woman with two stomachs, one in front and one at the back'. She is represented as having two faces.} _{Killalpani
name of ancestral being
female.} _{Kudnawakunu
name of ancestral being
female. From kudna
dung, excrement
waku
firmly, solidly, constantly and -nu
she, meaning 'woman who doesn't venture out of her wurley when responding to nature's call, but who constantly (waku) keeps on reciting her invocatory songs for rain'.
when her descendants petition for rain, they do so in a specially-erected wurley, and are not allowed to leave it for any length of time, even for the purpose of easing nature; were they to do so, no rain would result.} _{Mululdrunu
name of ancestral being
female, Jauraworka, means small, little, short. Her invocatory songs are only short; that is why she acquired this name. At first a big, heavy rain fell for several minutes, but because her invocatory songs were only of short duration, the rain soon stopped.} _{Munjuruwani
name of ancestral being
female, Jandruwanta. From munjuru
flies and wani
she. Meaning: 'one surrounded by lots of flies (whilst singing her invocatory songs for rain)'. Her invocatory songs for rain are sung, when there are extremely many flies about.} _{Bukatani
name of ancestral being
female. From buka
food and -ni
she. Meaning: 'one who provided lots of food (buka) by way of her invocatory song'.
the fact is that, since it rained very heavily as a result of her invocatory songs, lots of edible grass grew. Note: To each of these muramura, whose [ceremonies] are performed in the interests of rain, a special point is assigned on the horizon. Depending on from whichever direction the rain[-clouds] ascend in the sky, [it is claimed] that the invocatory song of one or the other muramura has been answered accordingly. (For the various points on the skyline, see elsewhere under talara).} _{Noanandraniwulu
name of ancestral being
name of female. From noa
spouse, nandrani, respectively nandrana
to beat; to kill, and wulu
two. Meaning: 'the two women who murdered their husband'.

Their invocatory songs have become the pattern [or prototype] for blood-avengers. As these women once did, so also the blood-avengers of today perform the same totemic rituals.} _{Ngatanimarumaru
name of ancestral being
female. Means 'black daughters', respectively children. From ngatani
children, on the mother's part, and maru
black. The point is, she had exclusively black children.
Her invocatory songs are sung during the giving of children's names - like she once did; also during the time of seed-harvest, when in spitefulness someone desires a wind to blow up, which shall scatter the seed so that it can longer be gathered.} _{Ngatanimaralje
name of ancestral being
female, meaning 'child with a ruddy complexion'.
this woman's children, who lived together with Ngatanimarumaru, had a fairer complexion [than their counterpart]. Hence their name.} _{Pirnawarankana
name of ancestral being
male. From pirna
big; very and warankana
to bend aside; to take evasive action.
during a fight [this muramura] always knew how to evade the boomerangs, so that none of them could hit him. Hence his name, meaning: 'one who always ducks aside quickly'. His invocatory songs are rehearsed during the collecting of ochre [supplies]. His emblem: a waterbag in the hand, with a bundle of twisted human hair (resembling two horns) tied diagonally across the [fore]head, from which a tail (ngapawajiri) hangs down over the back.} _{Jeltjani
name of ancestral being
female, Diari. meaning skinny.
[She acquired this name] because she was very thin. Her totemic songs are sung for the increase of frogs (tidnamara), during which her petrified body is prodded with small sticks by the women.} _{Ngurrakarlana
name of ancestral being
male, Ngamini. From ngurra
legs; worms and karla
lean, thin; Meaning: 'one who has thin worms'.
His invocatory songs are sung for the increase of emus, just as he [once] sang them. His emblem: the whole body covered or wrapped in emu-skins (called wakambara).} _{Paraitjimandrani
name of ancestral being
female. From paraitji
light, mandra
middle, and -ni
in. Meaning: 'in the centre of the light'.
For explanation, see the legend.
The narrative of this legend is to be found on pp. 50 to 57 in Vol. X.
Her totemic songs are burial songs, which are sung when someone dies, just as she [once sang them] when she lost her two daughters who had run away. Cf. ngankalkaterina
to comfort oneself.} _{Kimilina
name of ancestral being
male, Diari.
He was the first-born son of Wariliwulani. His invocatory songs are sung in quest of rain.} _{Kirrapajirkana
name of ancestral being
male, Diari. From kirra
boomerang, pajirka or pajiri
big; long, and -na
he. Meaning: 'one with a long boomerang'. By always carrying the latter around with him, he acquired this name.
His invocatory songs are sung in quest of fish, just as he himself did [of old]. His insignia is a dog's tail worn around the forehead.} _{Balungopina
name of ancestral being
male, Wonkanguru. From balu
naked; smooth and ngopina
to crouch, squat down together.
Since he had no more hairs on his head, he felt ashamed of himself; that is how he acquired his name. He originated at Ngaltjatara. It was he who introduced [the practice of] strangulation.} _{Wapija
name of ancestral being
male, Karangura.
this [muramura] was the first to devise circumcision.} _{Markanjankurla
name of ancestral being
male, Wonkanguru. From markanja
to crawl and kurla or patana
to seize, to grab.
He was the father of the Seven Sisters or of the Mankara Worana maidens. [This muramura] crawled down to the water's [edge] where his daughters were bathing, in order to grab them. The ceremony of circumcision, together with its totemic songs, are traced back to him also.} _{Wiringujuna
name of ancestral being
male, Wonkanguru. From wiri
hair and nguju
one. The point is, he always tied his hair together in a bunch, so that it stood straight up.} _{Mankara-wulu
name of ancestral being
female, two maidens.} _{Minalajerkina
name of ancestral being
male, meaning what is burning?.} _{Ditji
name of ancestral being
female, meaning sun.

Narrated in Vol. X, pp.64 to 68.} _{Mardaburutupara
name of ancestral being
male, Ngamani.} _{Miritirana
name of ancestral being
male, Ngamani, meaning 'to devour the leaves from the centre, right out to the edge'.
His invocatory songs are sung for the increase of [edible] grubs (padi, respectively muluru). He had his origin at Turuwarapu.} _{Kakatji
name of ancestral being
female, Diari. [The name] signifies an insect (tjutju) which, by means of its body-fluids [or humours] forms kaka-daka, i.e. mounds like ants.} _{Kuti
name of ancestral being
female, meaning swan.
Her invocatory songs are sung for the increase of swans' eggs.} _{Malkumalkuwulu
name of ancestral being
female, meaning 'two little tails from the head-band, which hang down over the cheeks'.
He introduced the kulpi ceremony
Reuther: "das Kulpiwesen" 'subincision'.
.} _{Milinga
name of ancestral being
His invocatory songs are sung for the increase of [wild] dogs.} _{Kapiri
name of ancestral being
male, meaning type of goanna.
[His invocatory songs are sung] for the increase of goannas.} _{Kantalpadi
name of ancestral being
Jauraworka. From kanta
grass and padi
snake,
This looks like an obvious mistake. Nowhere does Reuther list a type of snake known as a padi. These are all edible caterpillars. (See the complete list under padi nguja, Dictionary No. 2664).
signifying 'snake in the grass'.
Scherer's note is incorrect as the word pardi means 'snake' in Yawarrawarka.
[His invocatory songs are sung] for the increase of carpet-snakes (woma).} _{Karlatura
name of ancestral being
means turkey.
[His invocatory songs are sung] for the increase of turkeys. On this occasion the people are taught how to build wurleys, and how to decorate (paint) their bodies etc., as he [once] did.} _{Ngujupuntuna
name of ancestral being
the name signifies full billi dilly bag].} _{Makatirina
name of ancestral being

Spelt in Vol. IX, No. 234 as "Makatirana".

[The name] signifies glowing firestick.} _{Matjamarpina
name of ancestral being
Jauraworka with outstanding markings painted on the body.} _{Pintanganina
name of ancestral being
Pillatapa. From pinta
red part in the mouth of a fish and ngani
to move. Meaning: 'for the red to move rapidly'. This applies to the fish.
the invocatory songs [of this muramura] are sung for [the increase of] fish.} _{Karuwandirina
name of ancestral being
Jandruwanta. From karu
grey and wandiri
only, signifying 'only grey'. The point is that he had only grey hair.
[This muramura] had his origin at Dakarawitjina. Here, even to this day, while his invocatory songs are being sung for the increase of emu eggs, [the performers] probe around with little sticks.} _{Karluworankana
name of ancestral being
masculine
from karlu
testicle and worankana
to disappear; to retire from.

His invocatory songs are sung for [the increase of] kapukapu.} _{Wariliwulani

By spelling the name "Wariliwulana", Reuther inadvertently gave this word a masculine ending. However, he goes onto characterise the muramura as a female.

name of ancestral being
one who wears a tall head-decoration. Her invocatory songs are sung for the increase of [edible] seeds.} _{Warmapa
name of ancestral being
Jauraworka. From warma
debris that collects at the water's edge and from ngapa
water. Meaning: 'bits of dry grass and leaves [that float on the surface] near the water's edge'.
Her invocatory songs are sung for [the sending down of] the floodwaters.} _{Tirawuldruna
name of ancestral being
Jauraworka. From tira
mouth and wuldru
narrow, signifying a 'narrow mouth'.
this muramura was a tutor of the young men at the mindiri festival. To this day, therefore, at the mindiri festivals, the young men are still taught: [in detail about] the ritual ceremonies, etc.} _{Kuterintja
name of ancestral being
Jauraworka. This is [the name of] a huge animal that is now extinct.
the invocatory songs for the increase of this animal are sung at the instigation of [the muramura]. They are [now] obsolete.} _{Kakalpuna
name of ancestral being
Jauraworka. From kaka
near and puna
to grind, to crush into fragments

With his weapons he would smash to pieces anyone who came near him. Therefore his invocatory songs are sung, so as to be able to defeat one's enemies ("others").} _{Ngardutjelpani
name of ancestral being
from ngardu
type of edible seed, tjelpa
leaf and -ni
he. Meaning: 'one who pounds the ngardu seed together with the leaves'.
Her invocatory songs are sung for [the increase of] birds' eggs.} _{Tidnaparkulu
name of ancestral being
[The name of this muramura signifies] three feet.

Actually implied is 'three toes'.

His invocatory songs are sung for the increase of [wild] turkeys. cf. the legend.} _{Marupillakani
name of ancestral being
from maru
plain, pilla
black, and -ni
she. Meaning: 'one who camps on a dark plain'.
[Her invocatory songs are sung] for the increase of [edible] seeds.} _{Miralina
name of ancestral being
the name of this muramura signifies 'one who gives light'.
[His invocatory songs are sung] for the increase of emus.} _{Marlu
name of ancestral being
Tirari, means 'opossum'.
[His invocatory songs are sung] for the increase of opossums. For the chanting of invocatory [or totemic] songs a man must be smeared with fat and red ochre. No unclean [or contaminated] person may sing a totemic song or attend a [sacred] ceremony.} muramurala muramura-lha things of tribal ancestral origin Reuther: "Feierlichkeit". things belonging to the tribal ancestors. Reuther: "Stammvateraner", a non-Dictionary word. In this category belongs everything that was not yet existent at the time of the muramura origin, but was first requested of the Mura through the invocatory songs of the muramura, such as the following: (1) watara wind; (2) kapiri type of goanna; (3) paja bird; (4) woma type of snake; (5) kajiri creek, watercourse (6) talara rain. mudla mudlha mulha front side; face; nose; outer end masculine gender. _{kana mudla
tip of a person's nose; nose; face} _{nganti mudla
nose of an animal, face of an animal} _{paja mudla
face of a bird} _{tjutju mudla
face of a snake} _{dako mudla
end or beginning of a sandhill} _{mara mudla
tip of a finger} _{pita mudla
thick end of a fallen tree} _{kunari mudla
beginning or end of a creek} _{ngapa mudla
beginning or end of water} _{kajiri mudla
margin of trees [or the treeline] along a creek} _{marda mudla
face of a stony hill [or ridge]} _{kanta mudla
edge of a grass flat} _{tidna mudla
end of footprints} _{paru mudla
face of a fish} _{talara mudla
extent of rainfall
i.e. the marginal area within which it fell.} _{watara mudla
beginning of a dust storm} _{katu mudla
end of a windbreak} _{palto mudla
end of a track} _{jama mudla
end of a fishing-net} _{mudla walkina
to shake one's head} _{mudla warijiribamalina
to bypass one another without looking at one another} _{mudla balu
bare beardless face} _{mudla njurdunto
hairy, bearded face} _{mudla moku
nasal bone} _{mudla ngumu
attractive face} _{mudla madlentji
ugly face} _{mudla wilpa
nostril} _{mudla tida
nasal septum} _{mudla gildi
mucus from the nose} _{mudla piti
nasal scars, nasal cicatrices

Reuther: "Nasenwulzen". Though a non-Dictionary word, Reuther occasionally uses the term "Wulzen" for 'weals, cicatrices'. However, the meaning of this term is uncertain.} _{mudla turu
bridge of the nose, upper end of the nose} mudlamudla mudlha-mudlha mulha-mulha ends or points lying side-by-side masculine gender. mudlakutja mudlha kutya mulha kutya captain, ringleader masculine gender. _{pingaia mudlakutja
ringleader of a troop of blood-avengers

kana nina mudlakutja ngankanimai, nau ngurani wokarananto, japanguru nau
man him ringleader make, he into camp must come, fearless he
appoint this man as ringleader; he must be the first to burst into camp, for he is fearless} _{paruja mudlakutja
cord or line for fish
used for stringing together fish when they are taken out of the net.} _{billi wonduraia mudlakutja
needle for the weaving of a wonduru net-bag
made of a quill.} mudlamalka mudlha malka mulha malka marks on the face masculine gender. _{karku mudlamalka
lines marked on the face with red ochre} _{nari mudlamalka
marks on the face intimating death} mudlapari vertical mark masculine gender. painted in ochre from the forehead down, over the nose, right to the chest. This mark is worn by the man who undertakes [the act of] circimcision. For this purpose a man is usually chosen, who is at variance with the youth's father. But after the circumcision on his son has been performed, the father becomes friendly towards him on account of it. mudlakulno mudlha kurnu mulha kurnu one sort [or species] masculine gender. mudlamandru mudlha mandru mulha mandru two sorts [or species] masculine gender. mudlaparkulu mudlha parkulu mulha parkulu three sorts [or species] masculine gender. mudlakupa mudlhakupa mulhakupa type of fish masculine gender. munara steep incline, steep slope masculine gender. _{munarani karitjina
to go around a steep incline} _{munara ngankana
to create a steep incline
e.g. as when the water [of a creek or lake] has created a steep bank.} mudana murda-rna vtr, vi to stop, to cease, to come to an end; to bring to an end _{pirra mudana
to finish off a coolamon} _{ngapa mudana
for water to stop
flowing} _{wima mudana
for chanting to stop} _{watara matja mudana
for wind to have already ceased
blowing} _{talara matja mudana
for rain to have already stopped} _{muntja matja mudana
for sickness to have already ended} _{tiri mudana
for a fight to be over} _{mara mudana
for work to be finished} _{tidna mudana
for footprints to come to an end} _{mana mudana
for conversation (or eating) to cease} _{punga mudana
for a wurley to be finished} _{paua mudana
for seed to be all used up,
none is left to be eaten.} _{woldra mudana
for summer to be over} _{kilpa mudana
for cold weather to be over} _{kalka mudana
for evening red to have faded away (vanished)} _{ditji mudana
for an appointed day to be over
without someone's having arrived.} _{billi mudana
for a net-bag to be finished} _{tepi mudana
for life to have come to an end
for someone to have died.} _{dapa mudana
for wounds to have healed (closed up)} _{poto mudana
for goods to have run out
to have nothing left to exchange.} _{munta mudana
to stop oneself
in the matter of giving things away, etc.} _{mirtja mudana
for shouting to cease} _{kalu mudana
for the liver to stop
for one's hunger to have been satisfied.} _{kalu marrana
to be [left] unsatisfied} _{kirra mudana
to [have] stopped fighting} _{manu mudana
to allay one's feelings
to give up one's yearning desires.} _{ngandri mudana
to cease mothering
to give birth to no more children.} _{mandrakara mudana
no longer to be jealous} _{pitjiri mudana
for tobacco to have run out
to have no more tobacco.} _{mudana kurana
to come to a decision, to arrive at a decision
adverb use.} _{karalja mudana
to break off an exchange of goods} _{mudana tikantina
to be the last to come back} _{malkiri mudana
to end a ceremonial meal, [or] for a ceremonial meal to end} _{malkara mudana
to end a circumcision ceremony [or] for a circumcision ceremony to end} _{mudana najina tatana
to cease to see to shove back
to see [someone] for the last time and leave [him/her] behind.
ninaia kana nari ngaiani mudana najina tatana warai naka ngurani nunkanani, windrila nauja palinanto
him man dead we to cease to see to push back there in the camp in his, before he should die
we left this man behind, and saw him in his camp before he died} _{mudana jinkina tatana
to cease to give to push back
to give once again and then no more.
windri ngato jidna mudana jinkina tatala wapaia, ja wolja ngato jidna wata morla jinkila nganai buka, muntali jundru manila nganai
only I you cease to give to push back and soon I you not more give will food, self you fetch will
once more you are receiving [some] food from me today, but then no more; you go and fetch some for yourself} _{mara mudana
for the hand to cease
no longer to help.
ngani mara karari mudai jinkani poto manila. jidni ngakangu tiririna warai
hand [now] am ceasing your things to fetch, you towards me angry have become (argued against me)
from now on I am helping you no more to fetch your things; for you did not take my part in the argument} _{mara mudanila ngato ngamalkaita, matja ngarla poto palpata manina warai
hand belonging to the last things
Reuther: "Letztaner".
I certainly have, already for sure things several have taken
I now have the last piece in hand; it is certain that several [people] have already pilfered my belongings} _{wata ngali mudala nganai jela ngamana, ngali ngamalalu nganai
not we two cease will together to sit, we two (dual) camp-associates hitherto
Reuther: "Sitzenaner-bis".
until are
we two shall not be parting company, for we have both grown up together, or it is impossible for us to part company, for we both understand each other too well} _{tertieli ngananani mudana
thirsty when being to stop
to have slaked one's thirst.} _{mudani kana
last [person]} _{ngama mudani
breast last
last-born child, or the last to have sucked at the breast.} mudanila murda-ni-lha last one mudanilalu murda-ni-lha-rlu last [thing] mudanietja murda-rna-yitya last one Reuther: "Letztaner" one who always trails on behind. (This expression is no compliment to the person concerned). mudaterina murda-tharri-rna to stop oneself; to be satiated, to be gratified; to have satisfied oneself; to have had enough The form of this verb suggests that it is reflexive. i.e. to be satisfied as the result of having eaten for oneself, and of not having been fed by a stranger. _{pantuta nania matja mudateriji, ngapa manamirila
lake she already stopped [her]self, water up to the top
the lake has already filled itself, (not 'has been filled'), for the water is up to the top
as high as it can go, and so it is full to the brim.

Reuther: "Obenananer".} _{mandra ngakani matja mudateriji, wata ngato ngantjai morla tajila
stomach mine already filled [it]self, not I like more to eat
I am satisfied, and don't wish to eat any more} mudamudarina murda-murda-Ri-rna to become nearer full; gradually to come to a stop; to be nearly finished mudamudanaterina murda-murda-rna tharri-rna to stop for oneself i.e. to stop for one's own benefit or advantage. mudamudarana to work on a thing for so long until it is finished ngato paua-billi ngakani pratjana mudamudarana warai, karari ngani mangatandra nguru I seed-bag mine all worked on for so long until finished, now I head strong I kept on collecting seed for so long, until all my net-bags were full; I now feel confident [of the future] mudamudalalu murda-murda-lha-rlu halt; stoppage; standstill mudanietja murda-rna-yitya one who always likes to stop cf. No. 1536. muna murna man's chest masculine gender. _{muna pirna
strong chest

kana naujata muna pirna, karari nauja ngurunguru
man he chest big, now he strong
this man has a strong (broad) chest, and is now (physically) robust} _{muna waka
small chest, narrow chest
this remark is made of [physically] weak people.
kana muna waka worani, kana muna pirna kalkalkanimai, ngaiana jela tanali jatajatala
men's (people's) chest narrow leave alone, men's chest broad choose, we together them to contend with (verbally)
leave the weak men alone; we don't want anything to do with them; choose men who are strong, for we want to debate with them. (It is a question as to who is the superior in the strength of his voice and the weight of his words)} _{muna karuwali
chest like that of one who has been newly circumcised
this is a derisive expression and very insulting.} _{muna wulu
two chests
two people who resemble each other.
kana pudlauata muna wulu jela kulnujerilu
people both chest two together until- like-one
these two people resemble each other, as though they were one and the same} _{muna jenila
equal to one another in size} _{munani wapana
opposite one another
[their] chests facing.} _{muna jenina
to push one's chest away
to press against another chest, as it were, and push it away, as e.g. when oncoming [flood]water pushes stationary water [along with it].} _{munani gilbarina
to dislike over against the chest
to tell straight to [another's] face that one doesn't wish [to comply].
jidni teri waka, minani jidni ngakangu munani gilbariji, ngato jidna nandraiatila
you young man small, why you towards me against-the-chest are not obedient, I you otherwise [will] hit
you, young fellow! are you wanting to oppose me and disobey? I will hit you} _{munawirdi
along the chest
one chest alongside another, to sit facing the same direction.} _{muna maru
blackened (painted) chest
this takes place in connection with the wiljaru [ceremonies].} _{munani ngara dijana
to stab in the chest
to take an opposing stance, ready to fight; for the weight of a problem to break one's heart
e.g. to take a defiant stand against an oncoming dust storm whilst chanting one's sacred song, (so that it may lose its former intensity).} munampiri murnampiri hollow of the chest; thoracic cavity masculine gender. munatarana murna thaRa-rna to raise one's chest; to swell one's chest; to blow out one's chest to boast. this is done, for example, when the first in-gathering of some seed variety is brought into camp. When this seed variety is ripe, two men go out, chanting invocatory songs and swinging a bundle of emu feathers, to 'sing' the seed. In the act of so doing, they name the localities by whose inhabitants the seed is [to be] gathered in. On the following day these two men take three others with them, who gather in some of the seed. Before this ceremony has been [performed], no woman is allowed to collect any seed. The wives of the two first-mentioned men clean the seed to the accompaniment of ceremonial chanting, and pound it small. The two singers receive the first of this pounded seed to eat out of the dish. This done, they grind several dishfuls on their own until well into the night. Next morning all the people who are present are called together, [so that] this firstfruit of the season may be served up to them. Whilst songs of praise are being chanted (munatarana) by the two men already mentioned, this seed-pulp is consumed. [Already] on the same day, after the festal meal is over, the women (on whom this duty henceforth devolves) begin the task of gathering in the seed. munamarurina to multiply; to increase in number of humans, animals, and plants. munamaruribana to multiply, to increase [a species] by means of invocatory songs, e.g. seed, so that everywhere it may grow and increase. munamana to embrace; to press against the breast Reuther inadvertently omitted the subject of this sentence, but he obviously must have meant "die Frauen". e.g. a child. munawaliri rampart of a mountain; curvature of a hill; corpulency of a man masculine gender. munabakana to sleep on one's face (chest) munagodana to stand on one's toes and survey a scene munmana to endanger another person's life munakadra this form does not match normal Diyari phonotactics. thorax; chest masculine gender. mulkana to pull out, to sort out, to select; to pick out, to cull out Reuther: "herausglauben" instead of herausklauben. e.g. a piece of dirt from among seeds. _{jaua mulkana
to pick out [wild] onions
after loosening up the ground.} _{kana mulkana
to single out a man
whether it be for a fight, or whether it be for the purpose of killing him.} _{jaura mulkana
to choose one's words
or to use well-chosen words, in order not to offend. One says this also of people who are able in putting their point across; they are readily placed to the fore when it comes to mutual trade negotiations with other tribes; they also become instructors in [tribal] lore.
Reuther: "Gesetzeslehrer".
A lot of importance is attached to the gift of oratory, and painstaking care is devoted to [cultivating] it.} _{pita witta worana mulkana
to choose [from] several rows of timber
to pick out those pieces of timber which one desires to ram into the ground for the building of a wurley.} _{paru mulkana
to sort out fish, to pick out fish

paru ngumulu ngumulu mulkau, worani madlentji
fish [pl.] good only good only (only the good ones) pick out, leave alone bad
pick out only the good fish, and leave the bad ones [lie]} _{marda mulkana
to select stones
which are of suitable weight to hang [at the bottom] of a [fishing] net.
marda pirnalu pirnalu mulkau, jamani karala
stones large evenly select, on the net to tie on
select stones of equal weight to tie onto the net} _{mudla mulkana
to pick out a face
to try to win a man for oneself.} _{milki mulkana
to choose the size of the mesh for weaving a fishing-net
according as to whether one wants to catch big or small fish.} _{mulkana nandrana
to select for killing
to have designs on killing one [particular] man in preference to others.
ninapara ngura ngaiana karari mulkana nandrala nganai, tana ngurula pani, kapara tanani matja nari
this camp we today choose to kill will, they strength without,
Reuther has the rather persistent habit, without regard to context, of translating pani with "nein" 'no' instead of ohne 'without'. Cf. No. 2648.
leader theirs already dead
we have chosen to attack this camp, for they are powerless, inasmuch as their leader is already dead

adverb use.} _{dilka mulkana
to pull up thorn-bushes} _{mulkana kurana
to pick out something and take it along
adverb use.} mulkamulkana to pick out time and again or frequently mulkamalina to choose each other, to nominate each other, to prefer each other mulkaterina to pluck off from oneself e.g. the feathers that have been stuck on [to one's body] for a sacred ceremony. _{butara mulkaterina
for a bird to pluck its own feathers for [lining] a nest} mulkanaterina to pluck out for oneself, to tear out for oneself mulkibana to pluck out for someone else, to tear off for someone else, to select for someone else mulkalalu act of plucking, act of tearing off mulkanietja one who habitually plucks off or tears out muntju muntyu fly feminine gender. muntjurunga muntyurrunga blowfly Here, as well as in his Vocabulary (Vol. V), Reuther translates muntjurunga with "Schweissfliege" literally, 'a sweat-fly' instead of "Schmeissfliege" "blowfly'. (Schmeiss 'fly-dirt'). feminine gender. muja muya parched, withered, dry _{pita muja
dead tree} _{mita muja
parched land, dry land} _{kanta muja
dead grass, dry grass} _{kirra muja
dry boomerang, untoughened boomerang} _{paru muja
dried fish} _{nganti muja
dried meat} _{manu muja
dull temperament
i.e. of a person who doesn't laugh, doesn't love, and hardly speaks.} _{mana muja
dry mouth
this expression is used, when one has no meat to eat.} _{mara muja
dry hand
i.e. when one has nothing to give away.} _{tidna muja
dry feet
when the countryside is very dry, and there are no green plants to be eaten.} _{pariwilpa muja
dry heaven
i.e. a cloud-less, clear sky.} _{ngaltja muja
dry saliva
dry throat when there is no saliva in the mouth. For a sick man this is a sign that he is sure to die.} _{palku muja
dry body
i.e. of a man who either doesn't perspire, or who hasn't smeared his body with fat.} _{buka muja
dry food} _{paua muja
parched seed} _{mudla muja
angry face} _{mandra muja
dry stomach
i.e. one who does not [show any] love.} _{para muja
dry hair
i.e. hair that has not been greased with fat.} _{muja ngamana
to sit down dry
to be peeved, annoyed, fed up.
adverb use.} _{muja ngankana
to cause to dry up
i.e. to force into silence.} mujamuja muya-muya damp; half-dry mujarina muya-ri-rna to wither, to dry up, to become parched _{paru mujarina
for fish to dry up} _{kanta mujarina
for grass to become parched and dry} _{pita mujarina
for a tree to wither} _{tertieli mujarina
to become dry from thirst} _{wolkareli mujarina
out of intense longing to grow peevish
when waiting for something and it does not turn up.} _{tirieli mujarina
to make a sour face in anger} _{jaurala mujarina
for a speaker to stop
[dry up].} mujaribana muya-ri-ipa-rna to dry out; to wipe dry, to rub dry; to cause (something) to become parched; to make wither mujaetja muya-yitya one who is dry; one who remains silent the muramura Katikatirungana, dried his greasy hands in the sand, so that noone should notice that he had been eating fish. mutja mutya leaves of the punku shrub There is obvious confusion in Reuther's mind about mutja and punku. In both marked instances the reference should be to the mutja bush (not punku). In Reuther's numerous botanical lists there is no shrub or bush known as punku only punkupunku. Reuther himself describes punku (Dictionary No. 2893) as 'a flax,' derived from seven different species of bushes (including mutja). S. Gason spells the word "mootcha", describes it as the 'native cotton bush,' and goes onto say: "When the leaves sprout and become quite green the natives gather and cook them, and at seed-time they pluck and eat the pods. The stems of this bush (the pods and leaves of which afford food) when dry are pounded into a fine fibre, then teased and spun, after which it is made into bags, which are very nicely done and occupy many days in their production". (Manners and Customs of the Dieyerie Tribe). J.G. Irrgang describes the mutja as 'native hemp'. feminine gender. when these leaves are green, they are broiled Reuther: "gebrueht", respectively "bruehen". (or cooked) on the ashes and eaten. Flax is obtained from the withered stem. The seed [from this bush] is named wirlapiri. Reuther inadvertently wrote widlapiri; however, the spelling of the word in No. 1570 cf. also No. 2839-15 is taken as correct. _{mutja manina
to bring in mutja} _{mutja muja
dry mutja leaves} _{mutja wajina
to broil
Reuther: "gebrueht", respectively "bruehen".
(or cook) mutja [leaves] in the ashes} _{mutja-moku dakana
to pound stalks of the [mutja] shrub
if the stems are plucked when green and [allowed to] dry out, they can be eaten after first being bruised and pounded with a stone.} _{mutja wikana
to strip off mutja leaves} _{mutja kuri
sprout or shoot
Reuther: "Sproesslich" instead of Sproessling.
of the mutja shrub} mutjawirlapiri seed of the mutja shrub feminine gender. First the pods are gathered and cooked on the ashes; thereupon they are dried in the sun, so that they burst open. The seeds can then be picked out and ground [for food]. mutjarina mutya-ri-rna to turn to mutja i.e. when the leaves of this bush have matured. mutjaetja mutya-yitya one who is very fond of eating mutja mutjala mutya-lha mutja man Reuther: "Mutschaaner". one who goes out to collect mutja. mutjaribana mutya-ri-ipa-rna to cause mutja to grow by way of the invocatory songs to the deity. murla murla adjective and noun. peace, man of peace in the case of this word a difficulty confronts me, such as I have not encountered in the case of any other word and which, so far, I have not been able to clear up; therefore I am [still] uncertain whether it is a noun or an adjective. Besides murla, of course, there is the word murlali, which is definitely an adjective. Because of its -la suffix, we must conclude that it is a noun, meaning peace respectively, man of peace. Reuther: "Friedeaner", which, of course, is an untranslatable and non-Dictionary word. As a matter of fact, Reuther uses this expression in all nine of the sample paragraphs. Note: There are no pages 58 and 59. _{kana murla
man of peace; peace-lover

nauja kana murla, wata nauja tiri
he man of peace, not he angry
this man loves peace, and is not angry or quarrelsome} _{murla pani
without peace

kana tanauata murla pani, windri tanaua tirilu ngamalkai
people they peace without (no), only they until strife have
those people there are not inclined towards peace; no, they must always stir up (have) strife} _{kintala murla
tame, docile dog
i.e. a dog that doesn't bite, but soon establishes friendly relations with everybody.} _{ngara murla
heart of peace
i.e. a heart that is inclined towards peace.} _{murla jinkina
to offer peace
i.e. to promote, encourage peace.
this occurs when a person grabs the beard of an agitated man in his one hand, and strokes him down over the chest with the other. This means to imply: you are already a strong, vigorous man, for you have a beard; [but] do stop your fighting!.} _{murla ngamana
to sit down in peace
i.e. not to live at enmity with one another.} _{murla mapaterina
to come together as men of peace
i.e. to meet together without wanting to create strife.} _{talpa murla
gracious ears

Reuther: "0hren Friedeaner".

i.e. ears that pick up what other people say, without feeling offended or incited to anger.} _{kanta murla
grass of tranquil [growth]

Reuther translates this as "Gras Friedeaner", the meaning of which is ambiguous.
i.e. grass that flourishes immediately after rain} _{nari murla
dead man at peace

Reuther: "Tode Friedeaner".

i.e. a dead man who bears no grudge or hate against the living.
the dead man is carried to his grave on the heads of two or three men. If the corpse appears heavy to those carrying it, he [cannot] be reconconciled to the living, i.e. he harbours hate towards them. But if it feels light in weight, he is reconciled to humankind.} murlarina murla-Ri-rna to feel increasingly inclined towards peace murlaribana murla-Ri-ipa-rna to pacify murlali murla-li peaceful, satisfied, friendly, [reconciled] _{milki murlali
friendly eyes
in which one can see there is no deceitfulness.} _{kana murlali
friendly person

kana naujata murlali ngananganateriji, tanaia worani jatamalinani
man he friendly is for himself, them leave alone when quarrelling
as for this man, he himself loves peace (to his own advantage); it is no concern of his if other people argue the point} _{nganti murlali
peace-loving animal
i.e. one that is tame [or docile] and neither bites nor stings.} _{mitani murlali
to be satisfied (delighted) with the soil} _{noani murlali
kind (friendly) towards one's spouse

noani ngakanani ngani karari murlali, nanaia ngato karari tepi najila dikai

More correctly, this word should read tikana cf. No. 3337. dikana, on the other hand cf. No. 164 means to tell, relate etc.

towards wife mine I today friendly (am delighted with her), her I today alive to see am returning
I am delighted with my wife [today], for I met her alive whilst I was returning [home]} _{ngara murlali
heart of peace, peaceful heart} _{pirrani murlali
delighted over a wooden dish} _{potuni murlali
delighted over gifts (things)} _{ngarimatani murlali
delighted at a flood} _{kupani murlali
delighted with a child} _{murlali dikana
to return peacefully
adverb use.} _{murlali puntina
to depart in a friendly or peaceful [mood]
adverb use.} _{murlali karkana
to call in a kindly manner
adverb use.} _{murlali najina
to look at in a kindly manner} _{murlali tajina
to eat contentedly
when food is pleasant to one's taste.
adverb use.} _{murlali pirkina
to play together peacefully} _{murlali todina
to bury in peace
without causing strife.} _{murlali turarana
to sleep peacefully} _{murlali jinkina
to give kindly and willingly} _{murlali najimalina
to regard one another in a friendly manner} _{murlali puntibijiribamalina
to divide peacefully [between one another], without an argument arising} _{murlali ngarana
willingly to listen, willingly to carry out an instruction} murlati type of lizard feminine gender. from murla peace-loving Reuther: "Friedeaner". and -ti from nganti animal, creature), signifying 'a peace-loving animal; a docile creature'. Piridakana was the first to sight this creature, and he named it. murlapara murlapara type of pigeon J.G. Irrgang specifies this as the 'topknot pigeon'. feminine gender. from murla peace-loving Reuther: "Friedeaner". and para hair; crest, signifying something which is docile and wears a crest on its head. Reuther: "Hippe" 'scythe,' etc.. This is apparently a colloquial expression. The usual terms for a bird's crest are: Haube, Schopf, or Strauss. In the previous paragraph Reuther used the term "Haube". this is [also] the name of a muramura. He was of a peace-loving nature, and tied his long hair together in a bundle, so that they stood straight up in the air. When he saw this species of pigeon with a crest on its head, he thought [to himself]: 'She has a temperament (nature) just like mine, and has a crest on her head just like I [have]'. Therefore he gave her this name. if this pigeon rises swiftly into the air, then suddenly plunges earthwards, it is a sign that [the day] is going to get very hot. For a traveller [in the bush] to see several of these birds [together], it is a sure token that there is water in the neighbourhood. Let the traveller take note of this!. Fry (1937: 187) "mulapara 'pigeon'". munta muntha self also muntali.[This word] is declinable, and is used as an adjective and adverb - indeed, even as a reflexive demonstrative pronoun. Munta is declined and used in the case of intransitive verbs; muntali [on the other hand], is indeclinable and indicates an accusative object. _{ngani munta wapala nganai
I myself go will
I will go myself} _{ngato muntali ngankala nganai
I myself make will
I will do (make) it myself

ngani
I is the pronoun subject of intransitive verbs, and ngato of transitive verbs.} _{ngato muntaia paua kampala nganai
I in the direction of myself seed gather will
I shall gather seed for myself} _{jidni munta tampaterina warai
you [your-]self dragged yourself along
you yourself sneaked up [to the place]} _{jundru muntali waltala nganai
you yourself carry will
you can carry it yourself, (I am not helping you)

jidni
you is the pronoun subject of intransitive verbs, and jundru of transitive verbs.} muntapirna muntha pirna self big generous, in a good as well as a bad sense. _{potuni muntapirna
generous in giving

kana naujata muntapirna
man he self-big
this man is generous

used in reference to food, goods, etc.} _{Used in reference to giving away women in marriage, e.g. of one who [offers] his sisters or his daughters in marriage to friendly,neighbouring tribes. In such a case one usually restricts [the giving] to one's own tribe; but whoever gives away his nearest of kin to other tribes is muntapirna. In this case the word has the meaning of far-sighted, because he in turn will be recompensed by other tribes.
kana naujata muntapirna, nulia paruparu jinkiji kupa nunkani
man he generous, he everywhere gives child his
this man is very generous (far-sighted), for he gives away his daughters (children) all over the place} _{muntapirna
generous
in the bad sense. This is a man who does not spare his own fellow-tribesmen, but who readily delivers them up or betrays them into death.
kana nauka muntapirna, nulia ninaia ngaianangu jinkina warai, ngaiana nina nandrananto
man that one generous, he him to us gave, we him could kill
that man is very generous, for he betrayed (or handed over) to us the very man we wanted, so that we could kill him
This applies to a [case of] death by revenge.} _{muntapirna
generous

Reuther: "diensteifrig".

as when the local headman places his men at [someone else's] disposal.
kapara naujata muntapirna, nulia ngakangu mili nunkani jinkina warai pingaia
local headman he self-big, he to me servants his gave for a vendetta
this local headman is very keen to help, for he has placed his men at my disposal for a vendetta} _{muntapirna
generous
as when someone, who venerates the rain muramura, lends his rainstone to other people as well.} _{muntapirna
generous
as when the local headman, during a good season, invites in strangers and cedes to them an area of country for hunting or part of a lake for fishing.} _{muntapirna
generous
if someone has helped to kill a man in a strange tribe, but would now like to become reconciled to that tribe, he sends his son to be circumcised by the aggrieved tribe. This, of course, is a very great honour [to the latter]. The offended tribe looks upon this as [an act of] generosity, and is thereby reconciled.
nulia kanku ngaianana jinkiji, ngaiana ngantjana warai nunkani kana nandrana kalala, ja karari ngaiana ninaia tala damala nganai, ja wata morla tiririla nganai
he youth us gives, we loved his men (people) to fight in retaliation, and now we him foreskin cut will, and no more fight will
we wanted to kill one of his men in retaliation, but since he has offered us his son, we will circumcise him and not fight any more
The surrender [of the man's son] is regarded as giving him into death; blood must flow in retaliation.} _{muntapirna
generous
as when someone gives his [elligible] widow, the wife of his [deceased] brother, etc. in marriage, (like the man in [7] who gave his son).} _{muntapirna
generous
as when someone delivers his brother up to death This is regarded as if a man had offered himself into death. A certain Pirramujana once did this. He called the men together to kill him, but when the blood-avengers arrived he secretly directed them to his brother, for whom [all] this was already designed. Thereupon the latter was killed.} _{muntapirna
generous
is also applied to a tree that yields a lot of seed.} this word is derived from the legend of Wirrakidnina, See the narrative of this legend in Vol. X, original pp. 161-166. who once invited Darana to a meal, at which he proved himself very generous (muntapirna). muntatarana muntha thaRa-rna to sympathise with; to take pity on from munta self) and tarana to ascend, to go up. muntapirna in No. 1582 bears reference to the action or deed, muntatarana, [on the other hand] to the emotions, and implies 'to harbour personal sympathy'. _{ngara ngakani muntatarana warai tanangu panto wondrala, tanali mita ngamalkai paru pani
heart mine felt itself moved to them lake to show, they land have fish none
in my heart I felt moved (out of sympathy) to assign them an area of lake where they could fish, for they come from a country without any fish

there being no lake in their country.} _{ngakani ngara ngani muntatarana warai, ngakani kanali nina wontinanto, nau tintateriati
my heart I sympathy had, my men (people) him should look for, he [will] otherwise be lost
I took pity on him, so I told my men they should go in search of him, lest he lose his way

or: so that he shouldn't get lost.} _{Darali (muramura) wimali pariwilpa wijawijabana wonti, nauja pariwilpa muntatarananto
Darana with invocatory song the heavens shook, he heaven should have sympathy
the muramura
Darana, moved heaven with [his] invocatory songs to take pity on him} _{mitali kilpani kanta kulkai, ja wondrani mita muntatarai
earth in winter grass protects, and in summer earth opens up
no grass sprouts forth out of the ground in winter, but it thrives in summer} _{widlapirna Mudlatjilpitjilpi wulu ngapani pudla muntatarana warai, pudla murlali nganana warai ngaiana poto jinpanani
the honourable women Mudlatjilpitjilpi both with regard to water they had sympathy, both of them were satisfied we things when sending
the two venerable [old] women, Mudlatjilpitjilpi, had pity on us and sent down a flood, for they were satisfied with the gifts (things) we had sent them

the idea is that, in order to [attract] a flood, one must send gifts [to the folks] up the Cooper.} _{Darali ngopera paru kulkai tulani, ja tanaia tula matja ngurala pantjina [warai], Darana muntatarai paru jinkila
Darana at first fish withholds from strangers, and they strangers already [as] belonging to the place have become, Darana feels moved fish to give

Darana the muramura, gives no fish to strangers [at first], but after they have become settled down he feels moved to provide them with fish} _{ngaiana mura wonkana warai, ja Mura ngaianangu muntatarana warai woma marapu jinkila
we totemic song
Reuther (in error) "Gottheit". While the second Mura in the Diari text refers to the "Gottheit" 'diety', the first mura implies 'an invocatory, ceremonial, or totemic song'. Reuther momentarily overlooked this.
have sung and deity towards us has taken pity woma snakes many to give
after we had implored the deity [with our invocatory song], he felt moved to provide us with lots of woma snakes} _{kalinguru nania muntatarai ngaianangu talarapalku jinkina
northwind she feels moved to us rain clouds to give
the north wind blows up rain [or rain clouds]

Reuther translated this in the past tense, but the Diari text is in the present, so I have complied with the latter.} _{godagodana ja kulki muntatarai; kulno jatai: watara ngakau! ja kulno: morla godau!

Under No. 2719 [41] in the Dictionary, the name of this bird appears as godagoda.

the godagodana and kulki (birds) cannot keep a thing secret; one says: wind blow! and one: more [rain] fall!
the two birds, the godagodana and the kulki, cannot keep it secret when rain is on the way; the one calls out: 'wind, blow,' and the other: 'may more [rain] fall'.

both [birds] indicate that it is about to rain. To hear them is to be assured of this.} _{kana nauja muntatarai jaura kaukaubala
man he feels moved words to relate
that man feels impelled to say something, (he is opening up his heart; something is prompting him)} _{muntatarana [is the term used] when a buried man demands greater expiation for his death. when a grave-mound caves in, this is a sure sign that the person buried demands greater expiation for his death. Thereby he wishes to say: I helped to kill few people or none [at all]; therefore I was innocent of the sorcery directed at me.
najianau! nauja kutu ngarina warai, nari nauja muntatarana warai, ngaiana kulno morla nandrananto
see! he hole has sunk down, deceased he on his behalf has stirred, we one more ought to kill
see how the grave-mound has sunken down! the dead man has stirred, and on his behalf wants us to kill one more man} muntapata miser; greedy person, covetous fellow Reuther: "Geizhals". This term is applied by the author in each of the following paragraphs. from munta self) and pata from patana to grasp, touch. Meaning: 'to grab, touch, keep for oneself'. _{kana muntapata
miser, niggardly fellow

nunkangu jura wata wokarananto, nau wata jinkila nganai, nau muntapata
[to] him you not ought to come, he not give will, he miser
you don't need to go to him [at all], for he won't give you anything; he is a miser} _{ngapamuntapata
water miser

tanapara kana ngapamuntapata, wata tanapara ngapa jinkiji, karlamaranita
those there people water misers, not those- there water give, soon we too thus
those people are water misers: they assign to us no section along the bank of the lake where we could fish; we shall soon treat them likewise} _{mitamuntapata
land miser
[This term is applied in the case] when no particular hunting area is assigned to [visiting] strangers, where they can stop over [for a while]
kana tanakata mitamuntapata, wata tana mitapiri kulno wondrai, ngaiana ngamananto ja nganti nandrananto
people they land misers, not they land-spot one show, we should sit and animals should kill
these people are land misers, for they allocate to us no area of land where we could stop over and hunt
In this respect neighbouring tribes come to each other's assistance. The tribal boundary may not be crossed over without permission. But, if conditions become dry within one tribal area, it is customary to offer one's tribal neighbours a section of country for hunting [purposes], or a lake on which to fish. Since the Salt Creek is flooded oftener than the Cooper, the [neighbours], i.e. the Wonkangurus, often invite [the Diaris] to visit them As a result, both these tribes are fairly inter-related.} _{mardamuntapata
millstone miser
e.g. a person who will not allow another person to pound seed on his millstone.} _{kindalamuntapata
miserly dog [owner]
i.e. a person who will not lend his dog [to another man] for hunting.} _{parramuntapata
fur-rug miser

The first section of this word (denoting 'fur') should read para, cf. Dictionary No. 2473 and numerously elsewhere.

person who will not exchange rugs made of animal skins, but who keeps them [all] for himself.} _{marukutumuntapata
miserly owner of [dark pink] ochre
i.e. a man who won't hand over any ochre for [ceremonial] make-up.} _{mankaramuntapata
miserly [keeper of marriageable] girls
e.g. a man who won't give his sister in marriage to his wife' s brother.} _{tulamuntapata
stone-chisel miser
i.e. a man who doesn't lend his stone-chisel, nor exchange it for [anything else].} _{muramuntapata
stingy guardian of one's own totemic song

Reuther: "Goettergebetsgesanggeizhals".

i.e. a man who won't chant his ceremonial song for [other] men to hear, because it is so beautiful.

minandru tana wata mindirani wokarai, tana muramuntapata? tanali kulkai mura tanani, paru noaiani bakujeli ngamalkaiwai?
why they not to the mindiri festival come, they stingy guardians of their totemic songs? they with-hold totemic songs theirs; fish we for nothing have?
why don't they come to the mindiri festival? They are stingy guardians of their ceremonial songs and don't want others to hear them. Do we own fish for nothing?

the implication is: do they suppose that we can't offer them any fish?. It is considered a grave insult not to accept an invitation.} _{karuwalimuntapata
miserly masters of the initiation ceremony

Reuther: "Beschneidungsfestgeizhaelse".

i.e. the [organisers] who won't allow others to be invited to this circumcision ceremony.
Again, it is considered a grave insult if one is not invited to [participate in] an initiation ceremony, because there are gifts involved. Each guest receives something to take back home. Friends of the young man have provided for him to [be able to] give a generous hand-out after the event (circumcision), because he will be praised for it, of course.} _{narimuntapata
niggard in respect to the burial of a dead man
i.e. someone who buries a dead relative, but doesn't let others know that the person concerned has died.} _{pitjirimuntapata
tobacco miser
i.e. a person who won't share his tobacco.
a man who chews in secret faces the threat of death. One can notice it on his breath or on the wirra bush whose leaves have been burnt [in the fire], for [the ashes of these are mixed with the tobacco. For this reason a certain Dandidandina, whilst digging out a hole, buried Kujapatjina alive, for he had found the latter secretly chewing tobacco.} _{ngapamuntapata
water miser
e.g. folks on the upper Cooper who won't let a flood come down.} _{turumuntapata
firewood miser
i.e. a person who won't share any firewood.} _{pungamuntapata
miserly hut-owner
i.e. a person who won't let anyone else sleep in his hut.} _{bukamuntapata
food miser
i.e. a person who is not prepared to share [his food].} _{mangawarumuntapata
miserly widow keeper
i.e. a man who declines to give into marriage the widow of his deceased brother.
this word has been borrowed from the legend of Worawakuna. Since he had lots of emu feathers, Katakuntjirina sent his wife to him [with the request] that he might let him have some. This, [however,] he declined to do, and so he was called muntapata.} murtjana murtya-rna to eat voraciously _{warukati mani murtjana
gluttonously to eat emu fat} _{kanta murtjana
greedily to devour grass
this is said of caterpillars.} _{kana murtjamalina
heatedly to rebuke one another in anger; to devour one another} _{kindalali murtjana
for a dog to be rapacious
when chasing an animal.} _{kalumpa murtjana
gluttonously to eat kalumpa plants} _{murtjingana
to gulp something down gluttonously in passing} _{murtjana jatingana
to give a hasty bit of one's mind in passing; to snarl at in passing

Reuther translates this phrase with "anschnurren" 'to purr at'), but that meaning is far too mild. He may have meant "anknurren" 'to growl at, snarl at', "anschnauben" 'to snort at', or "anschnauzen" "to reprimand'.

adverb use.} _{jaurali murtjana
verbally [or figuratively] to boil over; verbally to tear the hearts of one's listeners to shreds} murtjanaterina murtya-rna tharri-rna to be greedy for one's own advantage e.g. covetously to gather seed for oneself. murtjalalu murtya-lha-rlu being greedy; coveting murtjanietja murtya-rna-yitya one who is constantly greedy or covetous this word is derived from the legend of Katakatatjarina, whose dog voraciously chased an emu. muntja muntya adjective and noun. ill, sick; illness, sickness _{kana muntja
sick person

kana naujata karari muntja, wata nauja wapananto, morla muntjariati
man he now sick, not he shall go, more [will] get sick otherwise
this man cannot go, because he is sick; [if he did go,] he would grow worse} _{nganti muntja
sick animal} _{milki muntja
infected eye} _{tidna muntja
bad or sore foot} _{jerkala muntja
sore neck} _{mandra muntja
bad stomach} _{nguna muntja
sore arm} _{pilpiri muntja
sore shoulder} _{pankitiri muntja
diseased side} _{pantja muntja
weak legs
Used in reference to all members of the body.} _{pita muntja
diseased tree
i.e. a withered and half-dried-up tree.

pita nania tertieli muntja, talarala godaiati, nanaia tepi ngankala
tree she thirsty diseased, dependent on rain otherwise [will] fall, her healthy to make
the tree is turning yellow, because no rain has fallen, and it is dependent on rain [of course]
Reuther: "Regenaner".
; when it does rain, it will shoot out with green [foliage] again} _{mita muntja
sterile ground; [poor] country
because nothing edible grows on it.
naujata mita muntja, ngani wapananto mita tepia, palku tepi bakana ngamala
he land sick, I want to go land to healthy, body healthy also to sit
this country here is sterile;
Reuther: "krank" 'sick'.
let me go to a country that is fertile,
Reuther: "gesund" 'healthy'.
so that my body remains healthy
That is to say, in this country there is nothing to eat, since no rain has fallen; I want to go to a district where it has rained and where food is available, so that I [can] stay healthy.} _{punga muntja
sick[-looking] hut
old house; tumble-down hut.,
punga ngakani muntja, nania wolja tampuriati, ngato nanajia tepi ngankananto moku marra nandrananto
wurley mine sick, she soon otherwise [will] collapse, I her healthy want to make frame new want to cut down
my wurley is on the verge of collapse, but I want to reerect it and set up a new framework} _{punga muntja
unhealthy wurley
i.e. when the people living in it often get sick.} _{billi muntja
sick net-bag
a musty,
Twice Reuther uses the word "erstockt" 'smothered, choked'). The allusion could be to the dirt on it. However, whatever has affected the net-bag has rendered it "zerreissbar" 'easily torn; fragile'. I am inclined to think Reuther meant "stockig" 'mouldy, musty, mildewed').
fragile net-bag.

billi ngakani muntja, wata paru marapu widmau! jidni billi tepi
net-bag mine sick, not fish many put inside! you net-bag healthy
my net-bag is fragile (musty, mouldy); therefore don't put in [too] many fish to carry home; [rather] put them into your bag, for that is a new one} _{paja muntja
sick bird
i.e. a bird that has already been stunned [to the ground], but not killed.} _{paru muntja
stale fish
Fish which have died on account of the salty water and have been washed up on the shore.} _{muntja manina
to contract an illness; to be infected with illness; to get sick
adverb use.
literally, 'to take an illness'.

ngato muntja manina warai nunkanguka mitani, ngani wata morla dikala
More correctly, tikala.
nganai nunkangu
I illness took to him in the country, I not more return will [to] him
I contracted an illness in this country, [therefore] I shall not return to this place again} _{muntja jinkina
to give illness, to infect
Reuther translates "angesteckt werden" (passive); however, jinkina is clearly an active form of the verb, so I have made it to read "anstecken".
with illness} _{muntja padakijiribana
to spread a contagious disease; to carry an epidemic into another area

Reuther: "verschleppen".} _{muntja ngamana
to be sick; to be laid up ["sitting down"] with sickness} _{muntja maritjina
to cry out in one's sickness} _{muntja walkina
to writhe with pain (sickness); to roll around in pain} _{muntjani milkila
to know about a sick man} _{muntja turarana
for a sick man to (fall) asleep} muntjamuntja muntya-muntya sick, ill _{when a person frequently takes sick} _{when lots of people are sick} _{paruparu muntjamuntja
[when there are] 'sick people everywhere} muntjarina muntya-ri-rna to get sick; to become ill _{kana muntjarina
for a person to become ill} _{pita muntjarina
for a tree to wither} _{potuni muntjarina
to sicken for a thing
to want s thing.} _{mankarani muntjarina
to sicken for a girl
to want a girl.} _{tirieli muntjarina
to become ill with vexation} _{pirranguruni muntjarina
to crave (become ill) for a concubine} muntjala muntya-lha one who suffers a lot of sickness; one who is convalescing from an illness; convalescent Reuther: "Krankheitaner". muntjani muntya-nhi woman who is often sick Reuther: "Krankheitanerin". feminine gender. muntjaetja muntya-yitya permanent invalid muntjaribana muntya-ri-ipa-rna to infect with a disease; to bewitch with a ceremonial song this word has been taken from the legend of Kirlawilina, who, on arriving at Lake Hope, became ill and lay there a long time [in that condition]. munkuru modest, staid, sedate; Reuther: "gesetzt". of solid character _{kana munkuru
modest person, person of solid character

kana naujata munkuru ngamai, wata nauja widlani pirkiji
man he modest sits, not he with women plays around
this man has a solid character, for he doesn't play around with women} _{munkuru
bowed down with grief

kana naupara ngaperani munkuru, wolja nauja tepirila nganai
man this because of [his] father bowed down, soon he recover will
this man is weighed down with grief because of his father; but he will soon brighten up again (on account of his wife, etc.)} _{kilpali munkuru
numb and dumb from cold
so that one is unable to speak any more.} _{talarani munkuru
numb, dumb, and stiff from rain
after getting wet through and the weather is cold.} _{pingani munkuru
to feel dejected and disquieted over a vendetta} _{munkuru ngamana wirina
to arrive and withdraw
[from company].
adverb use.} _{muntja munkuru
callous, indifferent sufferer
or sick person.} _{watarani munkuru
to keep oneself protected (secluded) from the wind
not to go out.} _{mita munkuru
frosty ground} _{paja munkuru
listless bird

Here Reuther translates munkuru with "zapfig", but there is no such word in the Dictionary. He may have meant "zappig" 'restless, fidgety'. On the other hand, he may have coined the expression from "zapfen" which can mean 'a drunkard'. Hence 'listless, groggy, seedy'.

when unable to fly properly on account of the rain or cold.
paja talarani munkuru ngamai, wata kulno tarai
birds during rain listless sit, not one flies up
birds sit around listlessly during a rain, and not one [attempts to] fly} _{ditji munkuru
obscured sun
covered by clouds. She has, so to speak, crouched down and covered herself against the cold, so that she doesn't give off any warmth.
ditjita karari munkuru, talara-palkujeli nanaia walpai
sun now withdrawn, rain clouds her cover
the sun is now frozen, for rain clouds have covered her up
It is also common to use this expression in the morning, when the sun is rising and it has become cold.} _{butju munkuru
blind person who cannot move about freely

kana naujata butju, nauja munkuru buruji
man he blind, he withdrawn huddled up sits
this man is blind; that is why he sits there, so huddled up} _{jaurani munkuru
to be lost in contemplation over certain words, to be rather quiet

pirra-pintaetjali ngaianingu jaura kaukaubana warai, ja ngaiani jaurala munkuru
tutor in [tribal] lore
Reuther: "Gesetzeslehrer".
to us words related, and we listeners
Reuther: "Wortaner".
were wrapt in thought
the tribal tutor taught us, and at the power of his words we listened in wrapt attention} _{mara munkuru
frozen, stiff hand

mara ngani munkuru kilpali, jundru turu maniamai
hand I frozen (frosty) from the cold, you firewood fetch
you fetch some firewood, for my hand is so numb from the cold, that I cannot catch hold of anything} _{munkuraia jundru jaura manina warai, jidni karari ngapu?
for self-seclusion
Reuther: "zum Eingezogensein".
you words took, you now quiet?
did you hear some [bad] news to have gone into [such] self-seclusion, for you are now so quiet?} _{kutja munkuru
immobile wings or arms

kutja munkuru ngani, wolja ngani kutja mararila nganai
arms immobile I, soon I arms move will
my arms are not yet ready (for throwing boomerangs, for a fight), but soon I will move them into action (and start up a fight)} _{mana munkuru
mouth that remains silent} _{milki munkuru
downcast eyes
of shame, etc.

milki munkuru nani wirari, noa nankani mandrakara
eyes downcast she walks about, husband hers a jealous man
she walks about with downcast eyes, because her husband is jealous} _{mili munkuru
dumb servant
i.e. one who doesn't support his own cause, but remains silent, or who doesn't speak up in the interests of his kapara.
mili munkuru jidni, wata jidni bakana jatai jaura kulno?
servant silent you, not you also are saying word one?
are you a dumb servant of your leader? haven't you [even] a single word to say?} _{ngura munkuru
dead-silent camp

ngura naujata munkuru kana pani jeri, bakana wata kindala jatai
camp he quiet-as-a-mouse people no[ne] like, even not dog speaks
the camp is so quiet, as if no person were occupying it; not even a dog is barking} _{watara munkuru
calm; lull in wind
or storm.} _{munkuru ngankana wirina
to retire into stillness
when something causes heartache, e.g. before a thunderstorm.} _{munkuru ngamana
to sit anxiously
e.g. during thunder and lightning.} _{munkuru ngankana
to make nervously quiet} _{munkurali najina
to look anxiously upon

Reuther inadvertently translates "beaengstigend" 'causing anxiety' (i.e. active voice) instead of "beaengstigt" (passive voice) which the context requires.

e.g. a sick and dying man.} _{kutja munkuru
not fully-developed wings of a young bird} _{kirrani munkuru
ducking away from a boomerang} munkurarina to become taciturn, (a man of few words); to become distressed; to become uneasily disquieted _{kana munkurarina
for a person to talk [only] in monosyllables; to grow cold
in both senses of the term} _{kilpali munkurarina
to grow cold; to freeze on account of cold weather} _{ngapala munkurarina
to feel chilled [to the bone] from having been in water

Reuther: "Wasseraner froesteln".} _{mauarli munkurarina
to become a man of few words, due to hunger} _{jaurani munkurarina
to grow quiet within, as the result of a speech} Thus the majority of sentences in No. 1596. munkurarinaterina to live in seclusion by oneself munkuraripata unworried, unanxious, frank; cheerful; unconcerned; non-caring; free and easy, unabashed [compound of] munkuru cf. No. 1596 and pata from patana to grasp; to hold firmly. The meaning is precisely the opposite of munkuru. munkuru nganana to be worried, to be concerned adjective with the auxiliary verb 'to be'. munkuraribana to cause to worry; to cause to become concerned munkurala one who is tormented by worry, anxiety, sadness munkuruetja one who always wanders about quietly and is absorbed in his own thoughts munkurulalu act of being self-absorbed mutulu real, actual, true, genuine morlalu relates more to what is believed, whereas mutulu states the actual fact. _{kana mutulu
real man

kana mutulu palkingai nauwajerra, wata nauja pita
man real is going past he-there, not he tree
that is a real man passing by over there; it is not a tree} _{nganti mutulu
real animal} _{ngapa mutulu
real water} _{talarapalku mutulu
actual rain clouds} _{turu mutulu

The manuscript originally read turu morlalu, but without morlalu having been crossed out, mutulu appears above it.

real fire} _{ngura mutulu
real camp} _{kapi mutulu
real egg} _{jaura mutulu
true words} _{paru mutulu
real fish} _{mita mutulu
real land} _{pirra mutulu
actual moon} _{muntja mutulu
genuine sickness} _{mutulu wapana
to be definitely going
adverb use.} _{mutulu karitjina tikana

Reuther: "dikana".

definitely to come back} _{mutulu jatamalina
definitely to argue} _{kilpa mutulu
certainly cold} _{woldra mutulu
certainly warm} _{mutulu talara godana
definitely to rain} _{mutulu ngamana
certainly to wait
and so on, thus in the case of nearly all verbs.} mutulumutulu certainly reinforces the certainty [of a statement]. muturina to come true; to materialise, [to become a certainty] _{muntja muturina
for sickness to be self-evident
he has died.} _{tiririna muturina
for a fight to materialise} _{noa patana muturina
for taking a wife to come true} _{poto manina muturina
for taking of articles to materialise
he certainly took them.} _{watara muturina
for wind to become a certainty
it has blown up.} _{ngarimata muturina
for a flood to become a reality
it has come down.} muturibana to turn (something) into reality muturibalalu [act of becoming] a reality muntja nulia ngamalkana warai muturibalalu he was sick until the reality [i.e. until the real thing happened], viz. until he died. muturinaterina to turn (something) into reality for one's own benefit mutuluetja one who makes sure; one who sticks to his word this word is taken from the legend of Dimpiwalakana. On digging for water and finding it, he exclaimed: Mutulu 'for sure, here is water'. muluru little, small _{kupa muluru
small child} _{teri muluru
recently-circumcised youth} _{mankara muluru
girl not yet eligible to be married} _{kaluka muluru
member of the female sex who has only just reached the age of puberty (maturity)} _{pajapaja muluru
small birds} _{nganti muluru
small animal} _{paru muluru
small fish} _{kanta muluru
short grass} _{ditji muluru
small star} _{jaua tandra muluru
small grains of jaua} _{turuturu muluru
gentle rain; fine drizzling rain

Reuther: "Staubregen"} _{turu muluru
thin wood

Possibly meant is kindling wood for a fire.} _{malka muluru
small markings
symbols [of ochre] painted on the body.} _{dirtji muluru
fine sand} _{kajiri muluru
small creek} _{panto muluru
small lake} _{palpa muluru
small leaves} _{mura muluru
thin [edible] roots} _{kirra muluru
small boomerang} _{punga moku muluru
thin wurley post
in the frame-work of a hut or wurley.} _{nuru muluru
short steps} _{manatandra muluru
small teeth
this is a sarcastic remark, signifying: 'You are only a child'.} _{mara muluru
small hand
a sarcastic remark, as in No. 22.} _{tidna muluru
small feet
a nickname.} _{dako muluru
small sandhill} _{wipa muluru
small valley

Reuther translates "Steinhuegel" 'stony hill'. However, in every other instance wipa denotes a 'valley'. Cf. No. 1697-13, No. 2860-15, No. 3630-47.} _{kindala muluru
small dog} _{tala muluru
small fur or skin} _{jaura muluru
words of little importance} _{billi muluru
small net-bag} _{tjuru muluru
small brain; few ideas} _{palto muluru
short track} _{milki muluru
small mesh in a fishing net} _{pirra muluru
small coolamon or [wooden] bowl} _{junga muluru
small water-bag
made of animal-skin.} _{padi muluru
small caterpillars} _{tjimpiri muluru
small scars, weals, or cicatrices} _{ngura muluru
small camp
i.e. few wurleys.} _{muluru mindrina
to run with quickened steps
adverb use.} _{muluru punkana
to grow small} mulurula small bird of its species Reuther: "Kleinaner". mulururina to shrink, to grow small; to become few in number or little in quantity muluribana to make small this word is derived from the legend of Nurawordubununa, who made waterbags out of animal skins for a journey [he was about to undertake]. When they had dried out, he found they had [shrunken to] a very small size, so he said: "They are muluru". muluru type of edible caterpillar masculine gender. No. l6l2. muru rough, rugged; flawed, cracked; wrinkled, puckered, shrivelled up; dirty, filthy; hard, harsh _{ngardu muru
hard crust on ngardu bread} _{mudla muru
dirty face
dirt under the nose.

mudla muru darpateriamai, kanali bakana jidna ngumu najinanto
face unclean turn away, people also you good should see
blow (clean) your nose, so that people can look at you} _{tidna muru
hard, cracked soles of the feet} _{marda muru
rough stone} _{wirka muru
rugged, creviced ground} _{kadni muru
scabrous kadni lizard
i.e. one with a rough skin.} _{milki muru
filthy eyes} _{kana muru
unclean person
i.e. a person who is still smeared with gypsum due to mourning.
kana nauja muru, kana ninaia ngulikira ngankanimai. nauja manieli bakana wirinanto
man he contaminated, man him clean make, he with fat also shall enter in

Reuther translates wirina with "hineingehen" 'to enter,' which it does mean). However, wirina is here used idiomatically, meaning to rub in with; to smear on. Cf. No. 3723-5, No. 3723-6.

this man still wears the residue of gypsum from [his days of] mourning; clean him up, and smear him over with fat
When a man is smeared with red ochre and fat, the period of mourning is ended.} _{paratara muru
rough plain, uneven plain} _{tapa muru
scabbed wound} _{mandra muru
grimy stomach, smeary stomach} _{talpa muru
dirty ears} _{pita muru
tree with coarse bark} _{panto muru
uneven lake-bed} _{karku muru
granulated ochre, not finely-crushed [red] ochre} _{billi muru
filthy net-bag
e.g. from [carrying] fish.} _{pirra muru
dirty bowl
e.g. when still containing remnants of food.} _{julanti muru
shrivelled up half-dried julanti plants (grass)

Other references to julanti in the Dictionary indicate that it is a bush (No. 2756-90), is eaten as a vegetable (No. 229-21), and bears seed-pods (No. 2597-69). This bush may be identifiable with the judlanti (No. 401) or judlantji (No. 883-8).} _{ngapa muru
filthy water} _{mana muru
dirty mouth} _{mara muru
dirty, filthy, grimy hand} _{nganti muru
dried meat} murula dirty or filthy person a person still wearing lumps of gypsum-clay on his or her body from the time of mourning. mururina to get soiled, to get dirty, to get dry _{kana mururina
for a person to get dirty} _{mita mururina
for the ground to get hard or dry} _{tidna mururina
for the soles of the feet to become chapped and brittle, or calloused

Reuther: "schwuelig" instead of schwielig.} mururinaterina to dirty oneself muruwana to rub (another person); to scrape, to scratch with the fingernails Reuther: "kruemmen" 'to twist, turn; cringe; wriggle'. However, the author uses it in the sense of 'to scratch; to itch,' etc. _{kana ninapara muruwamai witjali maritjinani
man this-there rub small-ulcers when [they] cry out
scratch this man, when it itches him so much} _{mudla muruwana
to scratch (another person's) nose

kana ninaia mudla muruwamai, pitjiri nuluka ngamalkai
man him nose scratch, chewing-tobacco he-there has
scratch him on the nose, for he still has [some] tobacco

this is a figure of speech, somewhat like: 'beat around the bush, i.e. try him out, to see whether he still hasn't some tobacco left.} _{marda muruwana
to scratch a millstone crosswise with one's fingernails

marda muruwau, wata bakujeli dakamai, marda tjanka pani pantjiati
millstone scratch, not in vain grind, millstone soft no otherwise [will] become
first scratch across the millstone with your fingernails, so that it grinds well

Whoever has come in contact with a dead person, and is consequently unclean, may not touch a millstone, for the millstone would not produce good seed-pulp. when someone has touched a dead body, he several times with his fingernails strokes the millstone on which some seed has been spread out, and chants an invocatory song [as he does so]. [Thereupon] he taps himself on the chest, and [proceeds to] grind away. If the stone does not grip well, then it is believed that the person concerned has not carried out the above ceremony [in every particular].} _{marakanti muruwana
to mark with fingernail scratches
when the mindiri festival is over, at which the young men are initiated into the secret mysteries, the latter rub themselves over with red ochre. [Thereupon] the old men scratch over the top of this with their fingernails, as a sign that they have [both] seen, and been initiated into, the mysteries.
marakanti muruwanau, jura karari matja milkila
nail-marks scratch on, you now already wise
scratch nail-marks on them, for they are now initiated} _{punku-jinka muruwana
to smooth out flaxen threads
when flax-thread has been spun, it is stretched out, moistened, and frayed out (like sailors do).} _{ngapajunga muruwana
to scratch-mark a water-bag with the fingernails
this is likewise done, as in [3], when one has come into contact with a dead body.
ngapajunga ninapara muruwau wolja, windrila jundru ninapara karakarala nganai
waterbag this-one-there scratch soon, before you this-one-there touch will
scratch-mark this waterbag of yours before you pick it up (touch it)} _{karku muruwana
to scrape off ochre
from an ochre lump (or cake).} _{mita muruwana
to make scratch-marks on the ground; to scratch out a hole
like a dog does.} _{mandra muruwana
to scratch one's stomach} _{watarali mita muruwana
for the wind to gouge (scrape) out sand
or sweep it away.} _{ngara muruwana
for the heart to itch. This is a sign that one is about to die} _{mara muruwana
for one's hand to itch
this is a sign that there is going to be trouble.} _{tali muruwana
to smear the tongue
to eat fat.} _{ngapali mita muruwana
for water to wash away soil} _{ngapatjili muruwana
to clean out a [soakage] well} _{Darani ngara wulana muruwana
to scrape the petrified hearts of the two sons of Darana with one's fingernails
to scrape off the fat from the stones.
these two stones are very highly revered, in that they are smeared with fat. If the fat is scraped off with the fingernails, the "deity" is provoked to anger, and there will be no more rain.} _{tertieli muruwana
in thirst to scratch out a hole for oneself

when one is out of water whilst travelling along in summer, it is customary to dig a hole in moist earth [somewhere] in the shade, in order to cover oneself over for [the rest of] the day, and then to continue one's journey at night.} _{tidna muruwana
to scratch out footprints
to send out a second messenger.} muruwaterina to rub, scrape, scratch oneself _{palku muruwaterina
to scratch one's body

Reuther: "kruemmen". P A.S} _{kindala muruwaterina
for a dog to scratch itself} _{karkujali muruwaterina
to scratch lines down one's red-ochre-painted body with one's fingernails
this the blood-avengers do on their homeward journey; it is the sign that they have killed a man.} muruwala person who habitually rubs or scratches himself muruwanaterina to scratch oneself with fingernail marks for one's own advantage muruwalalu act of scratching fingernail marks this word originates from the legend of Darana, whose two sons painted themselves red and then scratched themselves with fingernail marks, as a sign that they were angry. minamina stripe (or band) of paint masculine gender. immediately above the eyebrows, directly across the forehead. This part of the forehead is also so named. karimuru hard, coagulated blood masculine gender. this is also the name given to a string thrown around the neck of a wiljaru. (See wiljaru). mudlawariwari face-turned masculine gender. from mudla face; nose) and wariwari from wariwarina to turn away). Meaning: 'one who turns his face away (in anger)'. _{kana pudlaiata mudlawariwari ngamai, wata pudla jaura kulnujeli bakana morla ngankijiribamaliji
people both turn-face are sitting, not both word with-one [also more] are speaking to one another
both of them have turned their faces away from each other and are not saying a single word to each other} _{mudlawariwari wapana
to go their separate ways
and not look at one another.} mudlawariwarila one who habitually turns away his face i.e. one who is angry or annoyed. mudlawariwarina to turn one's face away; to part company one person looking this way and the other that. mudlapiriwidmana to meet and pass one another e.g. when [two] people pass one another on the track and neither [stops to] speak to the other. mudlapiriwidmalkijiribamalina to pass each other in all directions e.g. ants, clouds, or birds in a flock. mudlapiriwidmanietja one who turns away his face as in No. 1629. mungara mungaRa soul masculine gender. this word is a compound of mura deity and ngara heart [thus signifying] 'heart of the deity', or of mura deity and ngararina to turn into a heart. However, ngararina is derived from, or is a verbalised form of, ngarangara heart, and can also mean 'to think up an idea', or 'to deliberate on something'. But since ngarangara heart recognises the conscience as the activating agent, and ngarangara is often used in place of burka conscience, ngararina can also mean 'to make sure of, to certify something' respectively, '[make] a [matter of] conscience'. In that case mungara would mean that the deity becomes a matter of the conscience. Let us go a little more deeply into both of these derivation [theories]. Let it first be said, without a doubt, that the prefix mu- is derived from mura. (I) Murangara as heart of the deity. With this meaning the legend is in agreement. In the beginning there lived on earth only the muramura, that is, the demi-gods, the progenitors, the primeval ancestors. Reuther: "Urvaeter". These were mortal human beings, but were brought into existence by the Mura deity. While Kakalbuna was [once] sitting at Palkarakarani - he was a muramura, he saw the souls of the muramura who had just recently died winding their way upwards from this place; whereupon he remarked: "Those are muramura-ngara hearts of the tribal ancestors". From here the term mungara takes its origin. (II) In the case of soul-snatching Reuther: "Seelenraub". by the devil and the witch-doctors, ngarangara is commonly understood to mean soul. The devil and the witch-doctors do not mungara manina fetch or snatch away hearts. This, however, is intended to mean nothing more than to take away souls. In this instance mungara would denote nothing more than soul of the deity. One could perhaps also say part of the deity - which would not be entirely out of character with the language, for one [can] also say kana mungara marapu many human souls; numbers of souls, and yet thereby mean the people who are living. (III) Mura-ngararina. In the literal sense of the word, ngararina means to turn into a heart just as in the case when marda stone becomes mardarina to turn to stone; to become petrified Hence the meaning of the word mungara would be for the deity to have changed into a heart, i.e. to have embodied itself in a heart. If we now take into further consideration that the term 'heart' is applied also to the 'soul' (as we noted above), it follows as a natural consequence that mungara means deity turns into a soul; deity assumes the nature of a soul, i.e. it becomes a soul. Therefore, according to its literal meaning, the soul is nothing other than [something] of divine origin, a part of the Mura-god himself, as it were. The derivation [of the word, as outlined] above in (I), also corresponds with this explanation, for the native never Reuther himself has placed a question mark above this word. allows the heart to live on after death, but only the soul (mungara) and the spirit (kutji). [Moreover, Kakalbuna surely saw only the souls Reuther uses the singular in the case of both nouns, but in the interests of accuracy I have used the plural. [of the muramura] that had migrated from their bodies, but not their spirits, (kutji), for these remain confined to the vicinity of the grave-mounds; and after death the heart never again becomes the subject of conversation, but becomes evident only in the activation of the body and as the motivating agent Reuther: "handelnder Faktor". of the conscience. Thereby the conscience stands in the closest connection with the soul, for it is not the conscience (burka) which judges or condemns a good or bad deed, but the heart (ngara) The colloquial saying is: ngara ngakani jatai my heart tells me and not: burka ngakani jatai my conscience tells me The conscience (burka) inwardly senses the value of a deed, [but] it is the heart (ngara) which declares to a man a verdict on [his] deed. [There now follow some further reflections on the nature of the soul]. (1A) As far as the local pagans are concerned, the soul is immortal. It leaves the body before the latter has died, and wanders southwards. Nhen the body has been buried, it turns to Palkarakarani, and there ascends in a spiral fashion up into the sky. The souls of the primeval ancestors are to be found in the canopy of heaven: such as the sun, the moon, prominent stars, and the constellations. On the other hand, it is believed that the souls of the dead will return again from the south, reincarnated as piripiri. Reuther wrote "piri" place, locality, space. However, the term for white man is piripiri. cf. No. 1634-22. A mother teaches her older children that their latest-born brother (or sister) was enthroned as a star in the sky and has now appeared on earth. (IIA) The soul is the reflection of one's physical shadow. If a man is standing at the water's edge, while the sun is low in the east or in the west, the body [will] cast its shadow across the water. The shade of [this] shadow, or the reflection in the water, also on the ground - of this shadowy image is the soul. One thinks of it as a reflexive shadowy image of the body, with eyes, mouth, ears, nose, etc., only it is warlu spiritual; incorporeal, Reuther: "geistig". i.e. intangible. (IIIA). The [soul] has [certain] powers or faculties in common with the body, in as much as it [can] see, hear, and take fright, etc., yet in such a way that it can wander outside the body in sickness and in dreams. (IV[A]) The [soul] cannot endure physical suffering and pain, least of all death, notwithstanding its [ability], on the other hand, to sense and feel. (V[A]) The [soul] is not confined to the rest [and repose] of the body by night. While the body is resting, it [i.e. the soul] is awake. Either it wanders about (during a dream) while the body is asleep, or it guards the body as its dwelling-place. [Common usages of the word are] the following. _{kana mungara
human soul, person

kana naujata mungara pirna, palku mati
man he soul big, body heavy
this is a big man (human soul), a heavy man} _{kana mungara juralu, woderi tanaia kana palpa?
human souls half, where they people some?
only half the people are present; where are the others?} _{kana mungarali ngaianana pirrapirrai, kana kara wapai paltuni
human soul us is approaching, person perhaps is going on the way
some soul is coming towards us; somebody is probably on the way to pay us a visit} _{mungara najimalina
for souls to look at one another, to count the number of souls

ngaiana paratarani terkala ngariji mungara najimalila
we onto the plain to stand are going down souls to look at one another
let us go down to the plain and [line up] there, to see how many we are

this usually happens when it is planned to carry out a raid. One compares the men in one's own group with those who are likely
Reuther wrote "allenfalls" 'if the worst comes to the worst', but the context suggests he will have meant "jedenfalls" 'probably, in all likelihood'
to form the opposition.} _{jeruntjaia poto mungara ngakanita
so many things soul mine
I have so many things (I am satisfied)} _{judla kupa mungaranto jerra wapalumai worita pirkila, paua tandra kutiati
you-two children with souls in that direction both-go far away to play, seed grains otherwise [will] disappear
you two children, go over there (with your souls); play well away from here, in order that the seed does not disappear

the point is, people believe that if the children's shadow (the reflexion of their shadow) falls on the seed that has been gathered in, it will disappear. This sentence bears reference to the women, when they are out with their children, harvesting seed.} _{ngaiana wolja ngamananto, mungarali paru kitibaiati
we soon want to sit down, souls fish otherwise [will] drive away
we had better sit down here, otherwise our reflections [in the water] will scare away the fish

it is commonly believed, of course, that when fish in the water see a man I reflection (soul) they disappear, so that no more will enter the net.} _{paja mungara
bird's soul

mungara worderuntja jundru nandrana warai?
bird-souls how many you hit
how many birds did you catch [in the hunt]?} _{mungarata matja woritala, karari ngaiana palkuta baku jeli ngamalkai, tinka terti nauja palila nganai
man (soul) already as one far away
Reuther: "Weiter" [sic].
now we body in vain (only) have, night middle he die will
his soul has already gone, so that only the body is still present; he will die tonight

'Man' signifying 'soul' is a figure of speech. The patient lies there in a state of unconsciousness, because the soul has already left [the body].} _{naka palkaratarani mungara tarai pariwilpaia
yonder is Palkaratara soul is ascending to heaven
in Palkaratara the soul ascends heavenward

Examples of this are the souls of the muramura.} _{kupa wolja worita ngamanimai mungamungaranto, wata ninkida wirarinanto mirtjanto, wata jerto pantjiati
children soon far away sit down with souls, not here should run about [making] a noise [not satisfied otherwise will become]
[quickly,] you children, stay some distance away with your souls, and don't make such a big noise around here, or we shall get fed up

if the souls of the children see the food [prepared] for the older people, the latter's [appetites] will not be satisfied, because the children's hunger (desire) helps to dispose of it. For this reason children are hunted away, especially when father is eating, so that they do not spoil his appetite by their shouting.} _{kana kunki wapai naka kana tulani ngara manila
man witch-doctor walk around thither people strange hearts to take away
the witch-doctor wanders about among strangers to rob [them of] their souls} _{kana naujata mungara pani nulu wata japa ngankala nganai
man he soul without he not afraid make will
this man has no physical strength; we need not be afraid of him} _{mina mungara jidni tatakai? ngaldra wopalata
what soul you get a fright? we two going
what sort of a spirit (ghost) has scared you? both of us had better go away from here, for this is not a safe [place]

'Soul' appears in this instance for 'spirit' or 'ghost. Since the soul wanders about outside of the body during the night, a wandering soul could have scared the two people [referred to above]. On the other hand, the sentence can also mean: 'what sort of a spirit (premonition) has scared you? let us rather go away from here, for there is something bad in store for us'.} _{kanata mungara putuku, wata palpa puntina warai
people's souls numerically complete, not a few have gone away
the people are; in full attendance; there is not one person missing} _{mankali najianau! kanata mungara putuku, burkanatali najanimai!
slowly look! man soul numerically complete, inwardly moved look!
don't look at the man like that, as though he were already dead, for his soul is still in him; pity him more in spirit (inwardly)

in this instance we are confronted with a person who has suddenly and unforseeably taken ill, and whom some folks are already lamenting as being dead (by wailing). Comfort, however, lies in the fact that his soul is said to be still in him, consequently he is not about to die. Had the body at first been sick, there would have existed the possibility that the soul had already migrated, and that the body would die as a result. But so long as the soul is in the body, the person is in all probability [still] healthy. Illnesses are merely the result of the soul's absence. When a body is cast under a magic spell, the soul migrates as the illness gradually increases its hold. If, upon examining a patient, the medicine-man finds that the soul has [already] departed, he goes out at night looking for it. If he finds it, he carries it home in his hands and puts it back inside the body, whereupon the patient gets well again. If he doesn't find it, the body must die.} _{mungara matja puntina palkundru, nulia najina tikai jatai palkuni ngakanani naka kawalka mapateriji
soul already gone away (escaped) from the body, he to look [comes] back and says: body over mine there crows are gathering
the soul has already escaped from the body; during its wandering migration it looks back and says: The crows are gathering around my body

'Crows' is a figurative expression, borrowed from the local scene. Just as the crows in this country gather around a carcase - even around an animal that is exhausted and helpless - and sing out, so now the people stand wailing around my body.} _{palku ketjaketjana mungara japali ngankai, ja nauja kutingai
body suffer pain the soul afraid makes, and he departs
physical pain frightens the soul, so that it migrates

Usually the witch-doctors offer this as a good [piece of] advice.} _{wata mita patijiritjibanau, mungara tjautjau ngankaiati
not the earth disturb, soul confused otherwise [will] become
don't upset the earth with your wailing, lest the soul becomes disquieted and makes its escape

Since the soul cannot endure wailing, the 'native' does not speak to a sick man; only when the body is dead does the wailing begin. If, [on the other hand], the patient recovers so that he can peacefully sleep again, it is said:
matja nauja mukala, mungara tikana warai
already he a 'sleeper', soul has come back
he is now sleeping more; his soul has come back, (therefore he will recover again)} _{kunki-mungara wapai kana nandrala, ja palku nunkani mitani parai muntja
witch-doctor soul goes about people to kill, and body his on the ground lies sick
while the soul of the witch-doctor goes out to rob [people of their] souls, [his] body lies sick on the ground

Indeed, the body of a witch-doctor often lies sick for days on end. This stems from the fact that these [men] eat from a poisonous plant, which causes their eyes to bulge and their minds to become deranged.} _{kanata mungara jurralako pratjaterina palinani
people's souls half all [my]self included
Reuther translates "alle selbst" instead of "allesamt" 'all together, without exception, myself included'.
when dying
only half the souls are still left;
Here he translates "vorhaben" 'to intend' instead of "vorhanden sein" 'to exist; to be left'.
soon all of them, myself included, will be dead (will have died out)} _{kana mungara kudnankarindru tikala nganai nakaldra kana jeribaka; jerra mungara warai, ja jerrandru tikala noanai piripiri
man's soul from the south return will again person like; thither the soul goes and from thence return will white man
a man's soul returns from the south as a [living] person; at first the soul wanders in that direction, but from thence it returns once more as a white man

piripiri also signifies 'transfigured, renewed'. When the first white men turned up from the south, it was firmly believed they were the souls of deceased people. In the facial features of many of the 'whites' the 'native' people actually recognised a similarity with those of their dead [relatives]. Like a murdered man, the soul wanders from one

place to another, to show itself to its relatives. It comes around particularly at night, while folks are seated at the fireside, and touches [one of the] relatives concerned. This happens, inasmuch as the relative is seized by the feeling as though he had been struck by some supernatural
Reuther: "geisterhaft.
power, for a strange and secret dread of ghosts has [suddenly] overwhelmed him. Since the witch-doctor sees only the outline of a soul, he leaves the camp immediately on being informed, and searches around for it. If he finds it, he recognises at once whose soul it is, for it bears the perfect image of its body. Spots on it, which particularly shine, indicate the place where the body has been pierced through by spears. Though it [i.e. the soul] soon disappears, the people know that here or there this or that person has been murdered. In the contrary case, the soul of a murdered man also shows itself to his relatives in a dream. One can then rest assured that news [of the event] will soon come to hand. If a troop of blood-avengers is on the trail, and the soul (or image) of the man to be murdered appears in a dream to one of the participants, the whole troop returns home again, because these men believe they have now been exposed and seen. That is to say, the man concerned in this case has seen the blood-avengers.} _{kana pitala kantjirina warai tinkani, kalkanimarra ngaiana kumantula wokarananto
man with wooden weapon
Reuther: "Waffenaner". By 'wooden weapons' boomerangs are always meant.
showed limself in the night, await we messengers
Reuther: "Geruecht-mit-aner" meaning 'somebody bearing news', kumantula is a compound of kuma
news, particularly concerning a death) -nto
with (but changing to -ntu- when another suffix follows), and -la
belonging to, associated with.
ought to come
the man who was killed by boomerangs (wooden weapons) appeared last night [in a dream]; let us wait until the messengers arrive} _{kutjeli mungara nunkani padakana warai, karari nauja jirljiri, ja mungarali karkarkai palku nunkani
devil soul his ran off with, now he confused, and soul calls for body his
the devil has robbed him of his soul; that's why he is now out of his mind, but the soul wants its body back again

if a man is out of his mind, a frequent circumstance among the Aborigines, and he wanders about deprived of his senses, it is believed that he is searching for his soul. In a rage he beats against a tree or a bush, as though it were the devil, from whom he wants to wrest back his soul. If the man regains his senses, the devil has simply brought his soul back again. Such people are constantly troubled by the devil.} _{kanata mungara parkulu wokarala wapaia wimaia
people's souls three have come for sacred ceremony
three groups of people have arrived for the sacred ceremony} _{mungara ngakani ngapani karari, ja palku ngakani ngalje manju maltirina warai, ngani karari malti wapai ngapa najila mutulu
soul mine at the water's [edge now], and body mine somewhat more comfortable has cooled off, I today cool am going water to see certainly
my soul has now reached water, and my body is a little refreshed; after this I can now continue on with dimini shed thirst and [will] certainly reach water

this is a [remark] made by someone who is halfway to water in the heat of summer, and is suffering from intense thirst. It is believed that the soul goes in advance of the thirsting body, and drinks its fill of water. This drinking on the part of the soul shall now serve for the benefit of the body also. If, after a hot day's journey without water, one feels a little refreshed towards evening, the above statement is applicable.} _{when a person is sleeping, the waking soul migrates from the body and wanders about in the air. All its adventures befall the body during its dreaming.
ngapitja ngakani worita nganana warai tinkani, mungara ngakani worita wirarina worai mita tulani ja ngani ngarunarana warai mita tula najila
dream mine far away was during the night, soul mine far wandered about I and in-strange, and I was amazed land strange to see
I was far away in my dreams last night, for my soul wandered far distant into another country, and I was surprised to see that strange land
This time the soul has wandered through strange country, and its [various] scenes have filled the body with amazement.} _{when the soul is absent from the body during sleep, and the body is suddenly awakened so that momentarily it [i.e. the body] does not know where it is, the danger exists that the latter will be sick. If a sleeper is woken up, this should not be done in a flurry of excitement. [The idea] is to place or hand over the sleeper's heart and to call him softly by name, so that it may have time to return to the body.
mankali ninaia jiritjibai, wata mungara nunkani wokaribana
slowly him waken, not soul his cut off
waken him gently, so that his soul is not cut off
.} _{if someone groans in his sleep during the night, it is believed that something has bumped into the soul during its nocturnal wanderings.} _{mungara ngakani tinkani wapana warai nunkangu kanaia, ja nulungali manju najimalina warai, jeruja wolja ngali tiririla nganai
soul mine in the night went to him towards a person, and he-we-both kindly looked at one another, thus soon we-both fight will
during the night [when] my soul went to this man, we looked at each other in a kindly way; consequently we shall soon be having a fight} it is believed that a friendly meeting up with a soul is an omen, that there will soon be a fight. mungararina mungaRa-Ri-rna to turn into a soul or spirit; to germinate; to spring into life; to revive, to become renewed Used of seed, when the grain rots in the ground and the shoot springs up out of the soil. jaua tandra mitani puapuarina warai ja karari nauja mungararina warai jaua grain in the ground has decayed and now it has become a soul the jaua seed has decayed in the ground, and now it is beginning to germinate and send forth new shoots Reuther translated this sentence in the plural, forgetting that nauja is singular and refers to one individual grain. 'To become a soul' here means the [activating] power which effects the sprouting. When someone is exhausted and is given food and drink, he mungararina to revive. muntjurunga muntyurrunga blowfly feminine gender. from muntja fly and runga 'to buzz, to hum', meaning: 'a fly buzzes'. in his net-bag Pitikibana had [some] daka 'clumps of earth'. When Kataworduna annoyed him, he took out these small clods of earth, and, amidst the chanting of ceremonial songs, breathed on them. Thereupon they turned into the [above] kind of flies which were to torment Kataworduna. multina multhi-rna to moisten, to wet multibana multhi-ipa-rna to besprinkle; to drench, to make wet _{ngapali multibana
to besprinkle with water} _{ngapajunga multibana
to make a [skin] water-bag wet} _{talarali multibana
for the rain to drench

talarali ngaianina paltuni multibana warai
rain us on the way made wet
we were drenched on the way by the rain} _{diltja multibana
to wet sinew
to moisten sinews so that they become pliable for net-weaving.} _{kalku multibana
to wet reeds
so that they become moist and can be used for weaving.} _{punku multibana
to moisten flax} _{kirra multibana
to wet a boomerang
so that it toughens.} _{turu multibana
to besprinkle a fire; to extinguish a fire with water} _{karku multibana
to besprinkle red ochre, to moisten red ochre} _{paua multibana
to soak seed} _{muntja multibana
to sprinkle a patient with water
so that he cools off.} _{punga multibana
to sprinkle the wurley with water
so that it gets cool inside.} _{tudna multibana
to moisten gypsum} _{kumarali multibana
to sprinkle with blood
e.g. the wiljaru} multibaterina multhi-ipa-tharri-rna to besprinkle oneself with water; to cool oneself off multibanijetja multhi-ipa-rna-yitya sprinkler e.g. the rain. multibanaterina multhi-ipa-rna tharri-rna middle voice. to sprinkle (something) for one's own benefit multibalalu multhi-ipa-lha-rlu act of sprinkling [or wetting] this word originiates from the legend of the two muramura Kalkuwulana, who sprinkled their reeds with water. murlapara murlapara type of pigeon feminine gender. from murla peace and bara hair, meaning: 'one that loves peace and has hairs, i.e. a crest Reuther: "Hippe" (See note under No. 1580)on its head'. if this bird rises swiftly into the air during its morning flight, but then falls again steeply, this signifies that [the day] is going to get very hot. These [birds] are regarded as indicators of water. On spotting [several] murlapara and observing their direction of flight, one may assume with certainty that water is to be found in the neighbourhood. When there Is no water to be found anywhere and a small [soakage] waterhole is dug out, they will gather here in flocks to drink on a hot day. A brush wurley is built immediately alongside the waterhole, and in it a man [lies] concealed. When they settle clown, he quickly stretches out his hand and grabs one or two. Soon they are back again. [The 'natives'] are fond of eating them. murku murky, muddy _{ngapa murku
murky water} _{murku ngankana
to make water muddy
this is done by the action of the wind, of the birds, or of fish.
adverb use.} murkurina to be stirred up Used of water only. murkuribana to stir up; to puddle or stir around; to make muddy murkula waterhole in which there is always murky water to be found Reuther: "Truebeaner". when the water is murky, some gypsum is thrown into it. Within several hours it is clear. munkana murnka-rna to embrace; to gather up in one's arms _{kana munkana
to embrace a person

nulia ngana wolkareli munkana warai, wata kilpawoldra marapu najinala
he me lovingly embraced, not winter-summer many having seen
he embraced me lovingly, as we hadn't seen one another for years} _{poto munkana
to embrace things
in the act of carrying.} _{paru billi munkana
to embrace a net-bag of fish
in the act of carrying.} _{kanta munkana
to gather up grass or bushes in one's arms
in the act of carrying.} _{nari munkana
to embrace a dead person

nandruja noa nari munkana turarai
she husband dead to embrace is lying
she embraced her dead husband as he lay there

Though the verb turarana is in the present tense, Reuther has translated this sentence as in the past.} _{munkana kurana
to embrace and press against oneself; to give a hearty squeeze
adverb use.} _{kilpali munkana
to embrace on account of the cold

kana nulia ngana tinkani kilpali munkana warai, ngani kangu turaranani
[man] he me during the night cold embraced, I warm while sleeping
whilst I slept warmly during the night, he embraced me, as he was freezing} _{mandra munkana
to fold one's arms across the stomach
when in pain.} munkaterina murnka-tharri-rna to embrace, to fold one's arms kana nauata munkaterina turarai kulno man he to embrace oneself sleeps alone this man sleeps on his own and with his arms folded munkamalina murnka-mali-rna reciprocal. to embrace one another kana pudlaiata munkamalina tinkani turarana warai kilpali people two to embrace one another during the night slept [in the] cold since it was very cold [during the night], the couple embraced each other and so slept in this way they kept each other warm. munkanietja murnka-rna-yitya one who puts his arms around everything; woman who puts her arms around everything and carries it on her hip the two wives of Jelkabalubaluna once gathered green, edible herbs and carried them together in both arms. [Their action] gave rise to this word. mandrana to carry on the head. compare waltana to carry on the head; wilimana to carry across the shoulder. _{ngapa mandrana
to carry water

bira ngampurali nulia ngapa jera mandrala wapa
dish in large he water hither carried
he carried water hither in a large coolamon (dish)} mandraterina to carry oneself for one's own sake Reuther: "sich selbst tragen, fuer sich selbst", whatever that may mean mandribana to carry hither for somebody else mandranietja carrier mandralalu act of carrying; carrying mantrana to grasp firmly; to fasten; to make secure; to keep; not to let go; not to exchange In spite of his spelling mantrana officially with a 't' Reuther spells it with a 'd' in all the textual examples in this section wth the exception of paragraphs [2], [7], and [13] _{jama mantrana
to fasten a net, to tie a net on

pitali jama ngakani mandrai, ngato ninaia bulu parumai
wood fishing-net mine is holding firmly, I it (him) in vain am tugging at
a piece of wood is hooked on (holding on) to my fishing-net, so that I can't pull it out} _{kana mantrana
to hold a man tight
not to let him go. This happens even during a fight.} _{manu mantrana
to hold one's feelings in check

Reuther: "das gemuet festhalten".

to keep on waiting.
manu ngana jura mandrai, ngani nurujeli wanananto
feelings me you tie up, I quickly want to leave
you are constantly entreating me to stay on, whereas I really want to be leaving soon} _{tapali mantrana
for wounds to hold one captive
not to be able to leave on account of one's wounds.
tapali ngana mandrai, jura wolja wapanimai!
wounds me are holding fast, you soon go!
my wounds are still holding me captive; wait a while yet, until I am able to go with you} _{dilkali tidna mantrana
for a thorn to hang on firmly to one's foot
to be unable to walk on account of a thorn in the foot.
dilkali ngana mandrai, nanaia ngato wolja dukarala nganai
thorn me is holding onto firmly, it (her) I soon pull out will
a thorn prevents my going; [but] I will soon pull it out} _{pankitiri mantrana
for a rib to hold one fast
for one's rib to hold one back, [i.e. prevent one].
muntjali ngana pankitiri mandrai, ngani wapananto kara?
illness me rib is holding fast, I can go perhaps?
my sick rib holds me back (tight) perhaps I may still be able to go} _{tali mantrana
to hold one's tongue fast
to hold one's tongue in check, not to talk so much.
tali jidni mantrai, wata jidni marapu jatai
tongue you are holding fast, not you much are saying
you [must be] taming your tongue, for you are not saying much

Reuther wrote "schnell" 'quickly', which would be nurujeli. However, the author obviously meant viel, for he wrote marapu
much.} _{jerkala mantrana
to hold the throat tight
to cause an obstruction in the throat.
paru mokujeli ngana jerkala mandrai, ngato ngandandariji buka tajila
fish bone me throat is holding fast, I am unable food to eat
a fishbone (stuck in my throat) is obstructing the oesophagus, so that I can't eat any food} _{mandra mantrana
to hold one's stomach tight, to draw one's stomach together

mandra ngana mandrai, kalumpa ngato tajina warai
stomach me is drawing together, kalumpa I have eaten
my stomach is contracting, because I have eaten kale} _{milki mantrana
for one's eyes to get heavy

milkieli ngana mandrai, ngani tikala nganai naka turarala
eyes me are burdening, I return will yonder to sleep
my eyes are growing heavy; I will return to sleep there} _{kapa mandrana
to draw [or tie] one's hips together

Reuther: "die Lenden zwengen (austreten)".

when treading or trampling on something.} _{mara mantrana
for one's hands to shrivel up

mara ngana mandrai kilpali
hand me draws together from the cold
the cold is drawing my fingers together} _{billi nanaia ngato mantrai, wata ngato nanaia jinkila nganai
net-bag her I am holding firmly on to, not I her give will
I am hanging onto the net-bag and will not give it up} mantralkana to safeguard, to protect, to keep an eye on _{teri mantralkana
to keep an eye on a youth

jundru ninaia teri mantralkala nganai, wata nauja tintaterinanto
you him youth watch over will, he not shall lose his way
[I trust] you will keep a close eye on the young man, so that he doesn't lose his way} _{poto mandralkana

Here again, as also in paragraphs [3], [6] and [7], Reuther varies the spelling of mantralkana (with a 't') to mandralkana (with a 'd'). This may reflect the fact that various native speakers utter the dental stops voiced or unvoiced.

to keep things, to hold onto things
not to exchange them.
ninaia poto ngato mandralkai, wata ngato ninaia jinkila nganai
him thing I am keeping, not I him give will
I shall keep this thing and not give it up} _{mantralkana ngamalkana
not to give up or hand over to anybody else
adverb use.

kupa ngakani ngato mandralkana ngamalkala nganai wata ngato tananaia jinpala nganai mita tulani naka paliati
children mine I not surrender will, not I them send will land into strange, there otherwise [will. die
I shall not give my children r.into the care of] anyone else, nor let them go into a strange country, lest they die there} _{widlapirna mantralkana
to keep an old woman for company

widlapirna nanaia jundru mantralkau, mili kamanelieli
old woman her you retain [for yourself] servant like a friend
keep the old woman [for yourself], as your [servant], friend, [or] relative} _{mita mantralkana
to safeguard one's country, to adhere to one's own country

pinarali mita nunkani mantralkai, wata nauja mita tulani ngundrai wapala
old man country his clings to, not he land into strange plans to go
the old man clings firmly to his own country and does not wish to walk into strangers' territory} _{jaura mantralkana
to hold fast to [certain] words
not to forget them.
jundru jaura ngakani mandralkau, wata ninaia tintau, nauja morla pirna
you words mine hold fast, not him lose, he more big
hold fast to my words and don't forget them, for they are of great importance} _{mura kamaneli mantralkana
to hold fast to one's own totemic song

Reuther: "Goettergebetsgesang".

not to forget it.
mura kamaneli mandralkamai, mura pilkijali jidna tjautjau ngankaiati
ceremonial song friend[ly] hold fast, ceremonial song of others you otherwise [will] confuse
hold fast to your own totemic song, and don't let yourself be confused by [those of] other people} _{palto mantralkana
to stick to the track
and not to deviate from it.
palto ninaia mantralkamai, nauja ngapaia ja kanaia talku wapai
track him stick to, he to water and to people [directly] goes
stick to [or stay on] this track, for it [will] lead you [straight] to water and to the people} _{turu mantralkana
to hold onto the fire
[to keep the fire going], not to let it go out.
turuta ninaia ngaiana mantralkananto, kalkaura turu pani ngamaiati
fire him we want to hang on to, evening fire without
Here again, as so often elsewhere, Reuther translated with "nein" 'no' instead of ohne 'without'.
otherwise [will] sit
we mustn't let the fire go out, otherwise we shall be without one at night} _{ngapakudna mantralkana
to keep a larger waterhole in reserve
because smaller waterholes dry out more quickly, it is customary to camp at the smaller ones first and later to transfer to the bigger ones, on account of the [native] game.} _{ngura mantralkana
to safeguard a camp

kaparali ngura mantralkai, pinga wiriati
the local headman camp guards, group of warriors otherwise [will] enter
the local headman safeguards the camp, so that no group of warriors [will] enter [to attack it]} _{wondiri kamaneli mantralkana
to guard a tribal boundary

pinaru Kutjina waru wondiri kamaneli pirna mantralkana wonti, nulu tanaia japa jinpana wonti
old man Kutjina once boundary friend[ly] well (very) guarded, he them in fear chased away
the old man Kutjina used to guard the tribal boundary very well, for he hunted everybody (the strangers) away, inspiring them with fear} _{kupali ngaperaia mudla mantralkai, ngaperanl jeribaka tanani mudla
children father's image bear, father like their face
children bear their father's image; they look [just] like their father} _{tidna mantralkana
to carry (someone's) foot
to have a large foot like somebody else, or to place one's foot like this or that person, [in other words, to walk just like somebody else.
nulia ngaperi tidna mantralkai, ngaperi jenildramata tidna, ja bakana ngatamura jenildramata
he father foot carries, father the same foot and also son the sane
he has feet just like his father, for the same footprints that his father makes the son makes also} _{punga mantralkana
to safeguard one's wurley} _{kindala mantralkana
to guard one's dog
not to let him go astray.} _{noa mantralkana
to protect one's wife} _{mili mantralkana
to protect one's servants} _{mangawaru mantralkana
to protect a widow} _{mankara mantralkana
to protect a girl} _{milkieli mantralkana
to keep one's attention fixed on; to keep an eye on} _{kana tidna mantralkana
not to lose track of people} _{kajiri mantralkana
to stick to s creek, not to leave a creek} _{marda mantralkana
to safeguard a millstone
to keep it well preserved.} _{jaua kutu mantralkana
to keep a seed-cache in good condition} _{muntjali kana mantralkana
for sickness to hold people captive
for those who are sick not to let the people leave.} _{watara mantralkana
to hang onto the wind
always to be heading [or walking] into the wind.} mantralkanaterina to hold secure for oneself Reuther: "Samenloch". mantralkalalu act of holding secure mantranietja one who holds on tightly; one who grasps with a firm hold mankana to break camp; to leave, to depart; to shudder _{ngaiani mankala nganai dankubanai
we shall leave tomorrow} _{mankana kurana
to decamp

kana tanawa jerra mankana kurana warai wimaia
men (people) those there that way decamp will for the sacred ceremony
those men over there are going to break up camp [to go to] the sacred ceremony} _{nganti mankana
for animals to scatter, to spring [or jump] apart

tana tjukuru mankajila, kindala jerra mindrilkanau
they kangaroos are jumping apart, dog thither send to run
the kangaroos are scattering; send the dog (or dogs) after them} _{mankana tatana
to impel to leave
adverb use.} _{mana mankana
for one's mouth to run away
to divulge a secret.
minani jidni jaura buruni mana mankana warai, jidni ngandandari jidni ngapu nganala?
why
Reuther: (literally) "was zu?" instead of 'wozu' or 'warum'.
you words secret mouth went away, you unable silent to renain?
why, (did) you divulge the secret (and let your mouth run away) can't you keep quiet?} _{palku mankana
for the body to go away
to think to oneself.
ngani palku mankai poto jinkila kara pani kara
I body running away things to give or not or
I am thinking to myself whether I should give something or not. (According to this sentence the [idea of] giving something away is already predominant)} _{kalu mankana
for one's liver to run away
to be overwhelmed by one's feelings; to get stirred up.
kalu ngani mankai, jaurali ngana dilpana wiriji
liver I am stirred up, news me to provoke leads into
the news has greatly shocked me, so that I am [quite] stirred up and would like to let loose (in anger)} _{njirinjiri mankana
shrunken together to grab

This appears to be the only instance in the dictionary where this spelling occurs. Cf. niri No. 1371, 11". Under No. 1961, Reuther gives the term as nirinirimankana
to shudder, take fright. This corresponds with the entry in his Vocabulary (Vol.V, No. 814.

to be seized by a feeling which makes one shudder.
njirinjiri ngani mankai, nganako minali kara ngana ngankai
horror I sense, not knowing what perhaps me motivates
a horrible feeling has crept over me, and I don't know what has caused it (where it came from)} _{piltiri mankana
for thunder to cause a shuddering

It is not uncommon for Reuther to vary the spelling of words within one and the same paragraph, e g. from piltiri to pildiri. However, the more common Dictionary term is pildripildri; it occurs nine times and ranges in meaning from thunder and thunderstorm to lightning (three times) In the Diari New Testament Reuther uses the term piltripiltri consistently for thunder and talara paraitji 'rain light' for lightning.

pildiri ngani mankai, nganako mina ngakangu, kutjijeli ngana kara patai
thunder I tremble at, not knowing what to me, devil me perhaps is grabbing
I tremble at the thunder, not knowing what will happen to me: [afraid] perhaps that the devil will take me with a bolt of lightning

i.e. lightning will strike me dead.} _{mudla mankana
to turn away one's face

kanata mudla mankana warai, kana nguru jaura pilki jatanani
people face turned away, people other words other while saying
the people looked the other way, as the others said something else} _{mankana tarana
to break up and leave
adverb use.

narini ngaiani mankana tarana warai nguraia
from the dead man we broke up to go to the camp
we broke up at the graveside to return back to camp} _{watarani mankana
to hurry away from the wind
to be driven away by the wind

watarani katuta mankana warai, nani pirna ngankanaiji
from the wind the windbreak hurried away, she strongly (very) while blowing
the windbreak hurried on before the wind as it blew a gale, in other words, the wind blew it away} _{paru mankana
for fish to swim away

paru najiau, jerra tanaia mankanani
fish see, that way they while swimming away
look at the fish, how they are all swimming away in that direction!} _{manu mankana
for the mood to go away
to make up one's mind to go.

manu ngakani mankana warai, nganako woderi ngani wapala nganai
mood mine went away, not knowing where I go will
I have made up my mind to leave, but I don't know, where I will be going} _{pariwilpa mankana
for the sky to hurry away
for clouds to be moving along fast, dispersing.} _{kajiri mankana
for a creek to spread out
onto a flat} _{jaura mankana
for news (words) to spread} mankibana to drive away, to chase away; to cause to spread out manka adjective and adverb of place. different, other, etc _{manu manka
different mood; different idea

nganita manu manka mita ngakanaielu, wata tanani mitaia
I mood other land until mine, not to their towards country
I have quite a different i.dea, namely, to go on a walkabout to my [own] country anti not theirs} _{talara manka
another rain
rain from a different direction.} _{piri manka
different place} _{jaura manka
other words

jaura manka wilpariji kalkani ngaiani ngaranala
words (news) other to develop holes,
Reuther: "erloechern" - Wilparina can mean to develop holes. cf. No.3739, No. 6.13, etc., but it has a multiplicity of meanings, and here quite a different idiom is required. cf. No. 3739, 1.4.
recently as we heard
other news has now cropped up, as we recently heard} _{tidna manka
other footprints

tidna manka ninkida, kana jelauajerra wapana warai
footprints other here, people somewhere that way have gone
there are other footprints [around] here; the people have gone somewhere in that direction} _{milki manka
other eyes
eyes which are directed elsewhere

milki manka pariparianau, jelaua nganti najila palkinganani
eyes other lift up, somewhere animals to see when passing by
keep watch in another direction, to see whether the animals haven't gone elsewhere} _{palto manka
side track
a track which branches off from the main one.
palto manka worani, kanata nunkangu jerra paltuni wapana warai
track other leave, people to this one there on the track have gone
leave the side track alone, for the folks have taken the road in that direction} _{poto manka
things elsewhere
i.e. the things are lying elsewhere.} _{mitapiri manka
some other place of residence

Apparently mitapiri can also mean 'person's last resting-place or burial site' (cf. No. 1371-13) as well as a 'traveller's destination' (cf. No. 2912-3.

jinkani mitapiri jelauajerra manka, ja ngakani bakana manka
your place-of-residence somewhere there elsewhere and mine also elsewhere
your place of residence is somewhere else, and so is mine} _{tjuru manka
thoughts in another direction

nganita tjuru manka ngakani kamanelini, nakanika ngani tikala nganai
I thoughts elsewhere to my to friends thither I return will
my thoughts are directed elsewhere, namely, to my friends; and I shall return by that way} _{mardo manka
different smell
i.e. from some other direction
turu mardu manka jelaua jera, ngaiani jerra wapala nganai
fire smell elsewhere there somewhere in this direction, we thither go will
the smell of fire is coming from somewhere in that direction; let us (we will) go that way} _{jaura manka
news for elsewhere

ngato jaura ngakani manka jinpana warai, wata jeruja jerra tanangu
I news mine in some other way have sent, not thus to them
I sent my news to them by other means than this one} _{mana manka
another doorway to a wurley
in a different position, according to the [prevailing] direction of the wind.} _{piti manka
small neighbouring hut,[standing] somewhere apart from the big one} _{talarapalku manka
rain clouds in another direction
when they recede to some other place.} _{watara manka
another wind
wind which blows up from another direction.

watara manka karari ngakai, katu karitjimalkau!
wind another today is blowing, windbreak turn the other way
the wind today is blowing from another direction; erect the windbreak around the other way} _{ngapa manka
water elsewhere

ngapata naua manka, jerra wapanau tidna wirdi
water he elsewhere, that way go along footprints
the water is elsewhere; [follow] the footprints in that direction
and you will find it.} _{nguja manka
different type

kirra naujata nguja manka, worangantjuja ja ngunaraia
boomerang he type another, for left and for right
this is a different type of boomerang; one can [throw] it with the left or the right [hand]} _{paua manka
different seed
i.e. a type of seed that grows elsewhere.} _{pantja manka
other knees
when someone goes elsewhere.} _{mirtja manka
shouting from elsewhere} _{tupu manka
smoke [from] elsewhere (other than [from] where one expected it) etc} mankarina to twist, to turn; to wind about; to change _{palto mankarina
for a track to wind about

palto ninaia najina jibau, nauja wolja mankarila nganai
track him watch, lie soon wind about will
watch the track, for it will soon take a bend} _{ditji mankarina
for the sun to reach its turning-point
for the sun to reach its winter solistice. When the Pleiades appear in the sky (between mid-June and the beginning of July) it is customary to say:
ditji mankariji
the sun is at the turning point [of its course]} _{pirra mankarina
for a wooden dish to warp, twist

Reuther: "schraenken".

pirrata ngakani mankarina warai ngato ninaia wata paraparali wajina warai
coolamon mine warped, I it (him) not strongly have tempered

Reuther: "bruehen". Besides meaning 'to cook, bake, scorch', etc. wajina describes the heating of objects above the flame of fire to straighten and toughen them. cf. No. 3635-5.

my coolamon developed a twist because I did not temper it sufficiently in the fire} _{talara mankarina
for rain to change direction

talara nani worku mankarijila, wata ninkida godala nganai
rain she all round is changing direction, not here descend will
the rain is changing direction all round; it won't fall here} _{kana tidna mankarina
for people' footprints to pass near-by} _{poto jinkani mankarina warai - nuluwa worka padakana warai
things your are turning over, he round about has carried [them]
your things are arriving in a roundabout way, for lie has carried them around that way
in other words, he hasn't brought them by a direct route.} _{kalka mankarina
for the red glow of sunset to fade (change)

kalka naujata mankarinateriji jelauajerrala
evening red he is turning for itself somewhere in that direction
the red glow of sunset is receding to some place, of itself} _{paia mankarina
for a bird to turn in flight
to fly around near-by.} _{mangatandra mankarina
to turn one's head; to turn around} _{mankarina najina
to turn aside or sideways and look
adverb use.} _{mudla mankarina
to turn away one's face
to look away} _{kalu mankarina
for the liver to change around
to be joyful at one moment and sad the next.} _{jaura mankarina
to turn away news
e.g. when it doesn't arrive.} _{milki mankarina
to turn one's eyes away from} _{kajiri mankarina
for a creek to take a bend} _{miljaru mankarina
for time to turn over
when it becomes morning or evening} _{mardu mankarina
for a smell to change
when one is sitting, standing, or walking in the face of the wind} _{nganti mankarina
for an animal to turn
to fight with another [animal].} _{tali mankarina
to change tongues
to speak another language; to talk irrationally.} _{kima mankarina
for an ulcer to disappear} mankarla twister, turner; chopper and changer Used of people, wind, and waves. mankaetja one who always wants or does something else mankarinaterina to turn or change around of itself mankarilalu act of turning or changing, etc munji munyi [certain] night-bird masculine gender. meaning: silent, noiseless. it was so named by Tirrawuldruna, because it remains sitting quietly all day long. muka muka sleep masculine gender. _{mukali ngana nankai
sleep me presses
sleep has overwhelmed me} _{mukali ngana patai
sleep me is catching hold of
I am overcome with sleep} _{muka ngaianangu wokarai
sleep is coming towards us

this is a figure of speech, meaning: 'night is drawing nigh'.} _{palku ngani muka
body I sleep
I feel drowsy (sleepy)} muka muka drowsy, sleepy also mukali. _{mukali ngani, ngani wolja turarala nganai
drowsy I, I soon sleep will
I am drowsy, [so] will soon be asleep} _{kana nauja muka, wolja kurau, nauja jiritjinanto
man he drowsy, soon wait, he wants to get up
this man is still drowsy; wait yet [for a little while], he wants to get up soon} _{nganti muka
animal drowsy
the animal is asleep} _{tidna muka
drowsy foot
e.g. when one no longer notices the hot or cold ground under one's feet.} _{nguna muka
tired (or drowsy) arm
e.g. when the arm is so sore (or painful) from throwing, that one cannot throw any more.
nguna ngani muka, ngani ngandandariji paja dijala
arm I drowsy, I unable bird to aim at
my arm is so painful that I am unable to take aim at the bird} _{tjuru muka
drowsy or dreamful mind

tjuru ngani muka, ngato tinkani milingeru ngundrana warai
mind I sleepy, I during the night constantly thought
my mind is still drowsy, for during the night I was constantly thinking, (consequently I didn't sleep)} _{muka (n) ngandingandibana
to banish, drive away sleep

minani jura ngana muka ngandingandibai? mina jaurali? ngani wata mukaturarananto?
why you me sleep are chasing away? what with words? I not am to sleep?
why have you banished sleep [from my eyes]? What have you been talking about? Am I not to have any sleep?} _{muka ngankana
to make drowsy; to lull to sleep

kupa jinkani muka ngankamai ngamali
child your drowsy make with the breast
give your child the breast and thus send it to sleep} _{pantjali jundru ngana muka ngankana warai, tankubanalu ngani turarana warai
with the knees you me drowsy made, until the morning I have slept
by your coming (with the knees) you kept me asleep, so that I slept in until morning

if a friend arrives [in camp] in the morning, whilst one is still asleep, one excuses himself with the above phrase, thereby certifying that at other times one is an early riser, but that the friend's [impending] arrival has caused this [long] sleep.} _{mandra muka
drowsy stomach
i.e. a lack of appetite in the morning.
mandra ngani muka, wolja jura tajianimai
stomach I drowsy, soon you eat!
I have no appetite; in the meantime you just go on eating} _{janamuka
very broad, fat, and strong man

kana naujata janamuka, nauja kalalu ngankani
man he strong, he causes victory
this man is very strong; he beats everybody} _{mukatepi
sleepless

kana jidni mukatepi, muka bakana turaramai!
man you sleepless, drowsy also sleep!
you are a real sleepless man; do have some sleep [for a change]} _{muka pani
no sleep} _{mukakalka
to wake up in fright
a nightmare?.} mukamuka mukamuka dark, gloomy, dismal _{used with reference to clouds when they have covered and darkened the sky} _{used with reference to dust storms, when the sun is obscured and darkened} _{tjuru mukamuka
dull head, dismal head, heavy head} _{pilpa mukamuka
heavy eyelids

Reuther: "eingenommene Schlaefe. Although Schlaefe means the 'temple', Reuther uses it to mean the 'eyelid'.

e.g. when one is feeling constantly drowsy.} mukatepi muka thipi sleepless; restless mukala muka-lha sleeper mukalu muka-rlu drowsiness; sleepiness masculine gender. _{watara nania mukalu paralapa, nani karari wilparila nganai
wind she drowsiness is lying, she today blow will
the wind has lain calmly at rest, but today it will be blowing again} _{mandikilla mukalu
waves drowsiness
when there are no waves.} _{kana mukalu
man drowsiness
man who is overcome by drowsiness.} when Darana begged far rain and the clouds came up he said: 'it is growing mukamuka about me. manamuka marna muka breakfast masculine gender. [literally] meaning: mouth-sleep, yawning. morla marla more adjective and adverb. From many of the examples given, it is obvious that this word is also used as an adverb. _{kana morla wokarala nganai
people more come will
more people will be coming} _{ngani morla jatala nganai
I more say shall
I shall still have more to say} _{kapi ngato morla kampala nganai
eggs I more gather will
I shall gather some more eggs} _{morla ngato najila nganai
more I see shall
I shall be seeing still more} _{morla nurujeli ngani tikala nganai
more quickly I return shall
I shall return very quickly} _{turu ngato morla kampana warai
firewood I more have gathered
I have gathered more firewood
than you.} _{poto ngato morla najila nganai jinkangu tikalkala
things I more see shall to you to bring back, I shall find some more things to bring back for you} _{morla talara godala nganai
more rain will fall} _{morla ngapa ngakala nganai
more water will come running down} _{nari morla
more dead people
more people will be dying [yet]} _{pirrata morla purila nganai
the moon will be getting even smaller
it is waning} _{muntja ngakangu morla wokarala nganai
sickness to me more come will
my sickness will get even worse} _{ngaiani buka morla ngamalkala nganai
we food more have will
we shall have even more food} _{nari ngaiani morla todila nganai
dead people we more bury will
we shall be burying even more people
in other words, there will be even more people dying.} _{ngani morla puntila nganai
I more go away will
I, too, shall be going away
following others who have already left.} _{ngato nina morla patala nganai, nulu ngana ngantjai
I him more grasp (hold fast) will, he me loves
I shall hold him fast, for he loves me} _{palto kulno morla
way one more
yet another way.} _{noa kulno morla
spouse one more
yet another husband (or wife).} _{ngatata kulno morla
younger brother one more
yet another younger brother.} _{muka morla
more sleep[y]
very sleepy or drowsy; more sleepy than usual.} _{tepi morla
more life
very active; [very much alive].} _{ngapa morla
more water} _{ngura morla pirna
campsite more big
very large campsite.} _{billi morla ngumu
net-bag more good
nicer net-bag.} _{milki morla
straight eye
when one [has] struck the target.} _{ngapitja morla
dreams more
i.e. many dreams. Also used figuratively, when one forgets everything.} _{mita morla
more sand
than yonder} _{kana morla ngumu
nicer people} _{buda morla
not yet ripe} _{talku morla
very ripe; more upright just or honest
of people} _{paua morla
more seed} _{kutji morla
devil more
patently evil, in reference to a person who commits only evil.} _{pirra morla ngumu
nicer [wooden] dish} _{kalara morla ngumu
nicer and better stone axe} _{pani morla
no more; nothing more; it is not true} _{tidna morla marapu
footprints more many
very numerous footprints.} _{jerto morla
satisfied more
properly satisfied; fully satisfied; having had quite ample to eat.} _{marakala morla
empty-handed more
very poor; [with] nothing in hand.} _{mandra kala morla
stomach empty more
very hungry.} _{dako morla pirna
sandhills more big
higher sondhills.} _{jaura morla ngumu
words more good
better and nicer words.} _{kuma morla
more news} _{panto morla pirna
larger lake} _{pungamoku morla pirna
stronger framework for a wurley} _{morla pirna
more big, bigger} _{morla wulu
more straight, straight ahead} _{morla pajiri
higher, taller} _{jirijiri morla
very bewildered, very confused} _{wordu morla
short more, shorter} _{morla miri
higher, taller} _{morla wapana
to go more, to go further} _{morla tikana
more to come back
for more [people] to return} _{morla najina
to see even more} _{morla godana
for more rain to fall} _{morla wajina
to boil, roast or bake more; to bake thoroughly; to finish curing
[or tempering, e.g. a spear, boomerang, or wooden dish, etc.].} _{morla bakuna
to dig more, to dig deeper} _{morla waltana
to carry more} _{morla wotina
to build more, to build bigger, to build higher} _{morla jama dakana
to weave more fishing net
to weave a longer fishing-net} _{murla morla pirna
peace very big, very peaceful} _{morla danto
more soft, softer, able to be torn more easily; more pliable} _{morla tjanka
more tender, more juicy, very tender} _{morla nguru
more strong, very strong} _{morla ngaua
very light} _{mati morla
very heavy} _{morla tapana
to drink more; to drink a lot} _{morla ngamarra
to sit more, to stay longer} _{morla kampana
to collect more} _{morla kuljakulja
more green, very green} _{morla wapana
to walk more, to travel further} _{morla tiri
more angry, very angry} _{morla ngumu
very good} _{morla manju
very friendly, very kind} morlalu marlarlu real, true, sure, honest, genuine; so [Literally:] until more. It is an intensification of morla more, very). _{kana morlalu
genuine [or honest] man; truth-loving man

kana morlalu nauja, wata nulia jediji
man true he, not he lies
he is an honest man and doesn't lie} _{tepi morlalu
life certain
i.e. genuinely healthy.} _{jaura morlalu
true words, honest words; the truth

jaura morlalu ngato nunkangu ngarana warai
words honest I to him have heard
I have heard the truth from him} _{nandru kupa morlalu dankana warai
she certain child has given birth to
she has certainly given birth to a child} _{maru morlalu
certainly dark
when rain clouds come up.} _{ditji waka morlalu
star certain
a star is truly visible.} _{ngapa morlalu
water certain
there is certainly water here.} _{kanta morlalu
[edible] grass certain
there are certainly [vegetables] there to eat.} _{watara morlalu
real wind} _{talara morlalu
real rain} _{morlalu ngamana
sure to sit down; sure to stay
not to leave} _{morlalu ngundrana
genuinely to think; to hold firmly [to an opinion], to believe; not to forget} _{morlalu patana
positively to grasp; to hold firmly onto; not to lose again or to forget} _{morlalu tepirina
certain to recover} _{morlalu panimana
sure to smell; to have the right taste or smell} _{morlalu pantjina
to come true; to go into fulfilment; to become a reality} _{morlalu kamana
sure to keep everything; not to give anything more away} morlalurina marlarlu-Ri-rna to come true _{jaura ngakani morlalurina warai
words mine true have become
my words have come true} _{milingeru ngaiani talarani nunkanguja palkuni kalkaterina warai, ja karari nania morlalurina warai
always we for rain to this-one-there for rain-cloud have waited, and today (now) she has become true
we have always been expecting rain from this cloud, and now [at long last] it is coming true

i.e., it is raining.} _{muntja nauja milingeru parana warai morlalurila
sick he always lay sure to become
he was constantly laid up with sickness; this has been verified by his death} _{wima pajani morlalurina warai, karari pajali kapi morlalu ngamalkai
invocatory song to the birds has come true, now birds eggs truly have
the totemic song for [the increase of] the birds has come to be realised, for now the birds indeed have eggs} _{palto morlalurina warai tidna marapujeli
way certain became footprints because of many
it has become an established track because of numerous footprints; it has become a [real] road} _{kana nauja karari kalkaura danidanila wiri, karari nauja morlaluriji
man he today evening went away, now he has become certain
last night he was talking about going away; today this has turned into reality} _{pirra nauja ngakani morlalurina warai ngumu
coolamon he mine certainly has become good nice
plans for a fine coolamon have been realised, for it has turned out well} _{jidni kupa madlentjala kana ngumu morlalurina warai
you child an ugly one
Reuther: "schlechtaner".
person attractive certainly have become
you used to be an ugly child (to look at) but now you have become an attractive person} _{jaura ngakani morlalurina warai
my words have been verified} morlaluribana marlarlu-Ri-ipa-rna to verify; to prove to be true; to carry out a promise _{poto nuluwa morlaluribana warai nina ngapu ngankala
things he made sure of, him quiet to make
he made sure of things, in order to keep him quiet

i.e., he has kept his word.} _{nulia talpadakani-jaura nunkani morlaluribana warai
he promising words his has discharged
he has kept his word [or promise]} morlalula marlarlu-lha one who keeps his word, one who carries out his promises Reuther: "Gewissheitaner". masculine gender. morlalulalu marlarlu-lha-rlu truth masculine gender. _{nauja morlalulalu danina warai, kantji nauja morlalu wapai
he truth took leave, really he for sure is going
he has in truth taken leave, for he is already making his departure} _{jaura morlalulalu nulia kaukaubai, jedi nunkangu pani
words truth he is telling, lies to him no
he is telling the truth and not lying} _{ngani wokarai ngarimata morlalulalu
I am coming flood truth
I have indeed arrived back from the flood

I have seen it.} morlalulalurina marlarlu-lha-rlu-Ri-rna to verify itself; to become reality ngapa nauja ngarimata morlalulalurina warai, ngaiananani pantuni wokarala water he flood has become a reality, into our into the lake to come 'it has truly come to pass that the flood [waters] are running into our lake morlalulaluribana marlarlu-lha-rlu-Ri-ipa-rna to make come true; to establish certainty muntjali ninaia morlalulaluribana warai, karari nauja nari sickness him has confirmed the truth, now he dead the truth of his sickness has been confirmed, for now he has died morlalulalurilkijiribamalina marlarlu-lha-rlu-Ri-lka-iyirpa-mali-rna mutually to verify (something); to let something actually happen to each other ditji marapu tana jatamalina warai morlalulalurilkijiribamalinaia days many they argued until it actually happened (became a fact) they argued (verbally) with each other for days until things eventually happened, (it came to a fight) Pintanganina once scraped a lot of reeds and buried them in the ground. [Thereupon] he chanted a ceremonial song to change them into a fishing-net: pintarajai! jidni morlaluriau jama! Oh dearest you be sure to turn into a fishing-net And the reeds in reality turned into a fishing-net. moku muku bone masculine gender. _{nganti moku
animal bone} _{kana moku
human bone} _{pita moku
tree bone
a dead tree without bark; the skeleton of a tree.} _{mara moku
finger[-bone]} _{nguna moku
arm-bone} _{ngurra moku
shin-bone} _{tara moku
hipbone} _{piti moku
coccyx} _{wokara moku
neck-bone} _{munampiri moku
breast-bone} _{pankitiri moku
rib-bone} _{paja moku
bird bone} _{kandri moku
digging stick

Reuther: "ein Holz zum graben" ('a digging stick'). However, this instrument is the wona cf. No. 223-21, No. 2532-18, or wonatiri cf. No. 3288-14. Also in No. 630 of the Dictionary, Reuther describes the kandrimoku as 'a weapon used for digging'. However, in his Vocabulary (Volume V, No. 333) he refers to it as "Wurfgeraethe". S.A. Gason describes it as "a kind of axe or tool used in making weapons". cf. note under Dictionary No. 630.} _{mudla moku
nasal bone} _{tidna moku
toes} _{kudna moku
dry excreta} _{kurlamoku

Reuther: "ein Districkt [sic]; kein Bein zerbrechen". The meaning of the first part is quite ambiguous to me. The second part indicates 'for no leg[s] to be broken'.} _{pitjiri moku
thin stem of chewing-tobacco [plant]; skeleton of [native] tobacco plant} _{ngara moku
heart bone
hardened heart; heart that is loveless.} _{jaura moku
word bone
the right word; the right idea; the decisive word; an undivided opinion; a [firm] decision.

ngaiana karari jaura moku ngankananto nina ngamalkala
we today word-bone must make him to keep
we must make up our minds today how to preserve his life, (so that they don't kill him)} _{waka moku
jaw-bone} _{tali moku
tongue bone
powerful tongue; weighty words

tali mokujeli nulia jaura kaukaubai, wata danu
tongue with bone he words speaks, not light
he speaks [some] weighty words, and not just superficially} _{wadimoku
logs of wood on a grave} the number of logs (wadimoku) that are laid on a man's grave indicate how many [men] the deceased has helped to kill. As often as such a piece of wood is placed [on the grave-mound], the name of a murdered man is mentioned. If he has killed only a few men, or none at all, then the names of those whom his father killed are also mentioned. It is a distinctive honour for a man to have lots of wadimoku lying on his grave. _{bulumoku
thigh bone} _{para moku
clumps of hair
matted with fat and clay, and hanging down in ringlets.} _{kalku moku
reed stems} _{punku moku
stems of flax plant} _{kutja moku
quill
i.e. the hollow basal stem of a feather.} _{mutja moku
stem of (edible) mutha plant} _{njurdu moku
upstanding bristly hair on the body} _{punga moku
framework of a wurley} _{jinka moku
bundle of string} _{dija moku
end
where one has ceased digging.} _{palku moku
lean body} _{moku pupara
bone-dust

Reuther: "Knochenstaub".

this is the name given to men who continually point the bone for [purposes of] sorcery.} _{mokujeli dakana
to point a [magic] bone at someone; to "sing" someone
literally, 'to jab with a bone'.} _{moku jeli palina
to die from bone-[pointing]; to die as the result of sorcery} _{moku jinkina
to point the bone
this expression has been coined solely by Mission personnel.} _{kalti moku
spear bone
i.e. strong spear, fat spear.} _{tidna moku mati
foot bone heavy
deeply-imprinted footmarks} _{talpa moku
thick tough (leather-like) leaves} _{moku mati
heavy bone
strong and heavy man.} mokurina muku-ri-rna to turn into bone; to become bones; to ossify _{pariwilpa mokurina warai
the heavens have turned to bone
the rain clouds have rained themselves dry, only the bones are left
rainless clouds; a dried-up sky.} _{watara mokurina warai
the wind has turned to bone
the wind has ceased to blow} _{nganti mokurina
for meat to turn to bone
for meat to become burnt in the ashes.} _{palku mokurina
for the body to become [a bag of] bones; to grow lean} _{manu mokurina
for one's disposition [or mood]
Reuther: "das Gemuet".
to turn to bone
to have no more inclination for anything.} _{ngara mokurina
for one's heart to turn to bone
for a person to forget his native country.} _{punga mokurina
for a humpy to turn to bones
for only the posts to be still standing.} _{jaura mokurina
for words to become dry} _{tali mokurina
for language to become dry} mokula muku-lha very thin, emaciated person person who has died of sorcery by way of bone-pointing. mokulalu muku-lha-rlu sorcery act of being "sung" with a bone. ngani mokulalu patai, kanali ngana mokujeli dakaia I sorcery suffer, men me with a bone are bewitching my sickness stems from sorcery, for somebody has pointed the bone at me when Kujumokuna died, his uncle (kaka) gathered up all his bones and bewitched the people with them. nandrana nandra-rna to strike, to smite, to hit; to kill, to murder _{kana nandrana
to kill a man

ngaiani ninaia pingali nandrala nganai
we him through or by means of bloodavengers kill will
we shall kill him through the blood-avengers} _{kana nandrana
to give a man a severe beating
even if he isn't killed.} _{mokujeli nandrana
to strike with a bone
to bewitch, to put a spell on.} _{mukali nandrana
to be struck by sleep
for one to be overcome by sleep.
mukali ngana nandrai, ngato ngantjai turarala
sleep me is striking, I love to sleep
sleep has overwhelmed me, therefore I want to have a sleep} _{watarali nandrana
for wind to beat against
for the wind to be contrary; for the wind to be a hindrance.
watarali nandruka ngana nandrana warai, wata ngato nganti marapu mankamankana warai
wind she me struck, not I animals many found
the wind obliterated the tracks for me, so that I couldn't catch much game (many animals)} _{talarali nandrana
to be overtaken by rain

talarali ngana nandrana warai, ngani worani wapanani
rain me beat [upon], I let-it-be while going along
I was overtaken by rain, but I continued on my way [regardlessly]} _{mardaburujeli nandrana
to be pelted by hail

mardaburujeli ngana nandrana warai pita panini
hail me struck tree no
I was pelted by the hail, because there was no tree under which I could shelter} _{mardali nandrana
for stones to strike
for one's feet to be tortured by stones.
mardali ngana tidna nandrana warai, ngalara panini
stones me feet struck sand no
the stones tortured my feet, because there was no sandy ground} _{woldrali nandrana
to be struck by heat
for heat to become oppressive.
woldrali ngana nandrana warai ngapa panini
the heat me oppressed water no
I was oppressed by the heat, because I had no water} _{pildripildrieli nandrana
to be struck by lightning

pildripildrieli ngana ngampu nandrana warai, ngani pitani ngamanani
lightning me almost killed, I under a tree while sitting
I was almost struck by lightning whilst sitting under a tree} _{muntjali nandrana
to be smitten by sickness, to be struck down by sickness

muntjali ngana nandrana warai, karari ngani tepi
sickness me struck down, now I healthy
I was smitten by sickness, but now I am well again} _{ngapitjali nandrana
to be scared by a dream} _{kutjieli nandrana
to be plagued (struck) by the devil
this happens when a person keeps on thinking of the devil, when travelling along on one's own and feeling scared.
kutjieli ngana nandrana warai, kulnulu wapanani paltuni
devil me struck, alone whilst going on the way
I was scared of the devil whilst travelling along on my own
In such a situation the pagan sings his totemic song.
Reuther: "Goettergebetsgesang".} _{dilkali nandrana
to be plagued (struck) by thorns
to be pricked by thorns again and again.} _{kututali nandrana
to be smitten with boils
for boils to cause one a lot of pain.} _{punku nandrana
to beat out stems of flax} _{mita nandrana
to hit the ground
this is done with a stick, in seclusion behind a bush, then emus are in the vicinity. The emus come forward out of curiosity, and are then [speared] to death by other men in hiding.} _{manujeli nandrana
to be cast down in spirit
to be always thinking of something.} _{jinkali nandrana
to hit with string
if someone has been buried without relatives having been able to be present, these pose on arrival as if they were angry. It is as though the ones who buried him had taken the deceased one away from them. The buriers now take a piece of string and with it strike the relatives, [whereupon] the latter are satisfied. This is tantamount to having beaten them with weapons and overpowered them.} _{kuldru nandrana
for the back to be painful} _{jaurali nandrana
to strike with words
to stifle somebody's speech; to reduce somebody to silence.} _{munakadra nandrana
to strike [a man] on the chest; to beat [a man's ] breast
when attempting to pacify an angry man, one grabs him [gently] by the beard in one hand, and with the flat part of the other hand slaps him on the chest. In this way, it is believed, his anger will subside.} _{wulu nandrana
to strike right ahead
to take a direct route, even through water.} _{pitarali nandrana
to be hit by drought
to be stricken by drought.
pitarali ngaianina nandrai, talara panini
drought (famine) us strikes,
Reuther: "Durre (Hungersnot) durch (von) uns schlaegt". Reuther looks upon pitarali as in the ablative case; therefore he uses the prepositions 'through, by'. In reality, however, it is in the agentive (or Nominative II) case and governs the verb.
rain no
we have been stricken by famine, for it has not rained} _{paua nandrana
to knock out seed} _{nganti nandrana
to hunt game} _{mitali nandrana
to be ground-smitten
e.g. when one is constantly laid up sick at a [certain] place.} _{burujeli nandrana
to be frost-bitten
e.g. when one walks through frost in the morning and one's feet get frozen.} _{wirkali nandrana
to be struck by cracks in the ground
when one walks over rough and rugged ground and one's feet get sore.} _{junga nandrana
to beat a bag
at a sacred ceremony to beat time with padded cushions made out of animal skins.} _{marda nandrana
to hammer and fashion a millstone} _{bukali nandrana
to be struck by food
for [certain] food not to agree with one [or not to be to one's liking].} _{mandra nandrana
to strike the stomach
to have stomach pains or indigestion.} _{poto nandrana
to strike articles
to make up articles to equal value.} _{mudla nandrana
to slap the face
to ask someone for a gift, such as tobacco.
mudla ngana nandramai, ngani ketjaketjananto
face me slap, I want to suffer pain
slap me in the face so that it hurts
That is to say, give me some tobacco.} _{manatandra nandrana
to knock out teeth
two of the front teeth are knocked out. This is done for beauty's sake.} _{tintipiti nandrana
to knock the elbow
this is done when a youth, about to be circumcised, comes into camp. Thereby it is indicated to him that he is to join the gathering with raised arms, as a sign that he is offering himself voluntarily for circumcision.
[This custom] originated with the muramura.} _{mara nandrana
to slap the hand
when a youth has been circumcised, several old women come along and tap him lightly on the hands, [to indicate] that he shall have nothing to do with women [folk].} _{kuldru nandrana
to hit on the back
. This is done likewise by the old women. The young man is to treat all people uprightly, and not cringe and crawl after women.} _{paja nandrana
to aim at birds} _{paru nandrana
to catch fish} _{karkujeli nandrana
to slap with red ochre
to paint or daub with red ochre.} _{tudnali nandrana
to strike with gypsum
to paint white with gypsum.} _{malka nandrana
to strike designs
to paint symbols [on a man's body] which stand out conspicuously.} _{diltja nandrana
to strike muscles
to strain one's muscles.} _{mana nandrana
to slap one's mouth
to keep one's mouth shut. The native does this with his hand, when he feels urged (as it were) to say something but wants to prevent it.} _{milki nandrana
to hit the eye
the wind does this when it throws grains of sand up into one's eyes.} _{woltja nandrana
to strike the thighs
for one's thighs to be painful after one has slept on hard ground.} _{wukamoku nandrana
to strike one's jawbone
for one's jawbone to be painful.} _{kurli nandrana
to erect a bush trestle
this is done by ramming uprights [into the ground], on which meat can be placed so that the dogs don't steal it.} _{nandrana kurana
to kill and run away
adverb use.} _{nandrana palkana
to kill whilst passing by
as opportunity presents itself.} _{nandrana tikana

Reuther: "dikana".

to kill and return home} nandranandrana nandra-nandra-rna to hit repeatedly, to beat repeatedly, to strike repeatedly nandranaterina nandra-rna tharri-rna to kill something for one's own benefit nandralalu nandra-lha-rlu act of killing, murdering nandranietja nandra-rna-yitya killer, murderer nandraterina nandra-tharri-rna to hit or knock one's self the two wives of Jelkabalubaluna killed (nandrana) their husband. najina nhayi-rna to look at; to inspect _{mita najina
to inspect [an area of] land

ngato mita najila nganai kanta kara, pani kara
I land inspect will, grass perhaps, no perhaps
I shall have a look at the area, to see whether there is food (grass) available or not} _{muntja najina
to visit (or) look in on a patient} _{mara najina
to watch one's hand
to see whether one might receive something

nganti tanaua nandrana warai, ngaiana kara wapai tanana mara najila
animal they-there have killed, we perhaps go them hand to see
they have killed (caught) an emu (animal); let us go and see whether we might receive something} _{turu najina
to see a fire} _{mudla najina
to look at a face
e.g. to see whether one can still recognise the person.} _{nguja najina
to look at the type
to compare; to measure

mai! judla terkalumai, ngaiani judlana nguja najinanto worana wirdi
now, you two stand, we you-two type want to see [and compare] who big
you two, come [now] and stand here! we want to see which is the taller} _{baru najina
to see yellow
to see lightning in the distance} _{ngapa najina
to look around for water} _{ngura najina
to keep a camp under observation, to spy on, to reconnoitre} _{mandra najina
to watch out for messengers, to wait for news} _{pirra najina
to watch out for the moon, to wait for the moon to rise} _{buka maru najina
to inspect a food-patch

Reuther: "das Brotfeld" (lit: 'bread-field'). In No. 883-8 Reuther calls buka-maru a "Saatfeld" ('seed-patch') or "Essenflaeche" (lit: 'food-flat').

i.e. to see whether seed or edible plants have ripened (or matured).} _{wipa najina
to inspect a valley
to travel about in seclusion, (such as the witchdoctors underground, or as the fish under the surface of the water).} _{warlu najina
not to see clearly; not to recognise distinctly

mina kara ngato warlu najina warai, kutji kara, kana kara, ngani japali pirna mindrina warai
what perhaps I indistinctly saw, spirit or, person or, I scared very ran away
what did I indistinctly see: the devil or a human being? [Anyway], I ran off in terrible fright} _{ditji najina
to look up at the sun, to look at the position of the sun; to take note of the time} _{ngurutalpana najina
to stare at} _{manujeli najina
to look kindly upon} _{wolkareli najina
to look longingly at} _{mita pilki najina
to see a strange land
this is said of a sick person who is in a state of delirium and is running a temperature.} _{mura najina
to observe a sacred ceremony

Reuther: Goettergebetsgesang".} _{miljaru najina
to note the time of night
to note the position of the stars, [especially] of the Milky Way.} _{warumpara najina
to note the cawing of crows
when they fly to and fro, singing out. This is a sign, for example, that a person lies perished of thirst [near-by], or that the devil is on his way to snatch away a human soul.} _{pantja najina
to look at knees
to observe how many they are, and whether there are many people arriving.} _{kiri najina
to look wise, to pick out; to select} _{burlu najina
to see clearly; to [be able to] see a long way} _{njurlu najina
to see vaguely or indistinctly; not [to be able] to see clearly} _{watara najina
to observe the wind} _{mana najina
to watch the mouth
to watch what a person eats.} najinajina nhayi-nhayi-rna to take a quick look at (something); to observe (something) acutely najingana nhayi-inga-rna to observe or take note of something in passing najinajibana nhayi-nhayi-ipa-rna to supervise; to watch over _{wondiri najinajibana
to superintend a boundary
Nobody may cross over a boundary to hunt or fish, without permission.} _{ngapa najinajibana
to oversee water
of a lake, in order that no [unauthorised] person may fish there.} _{kupa najinajibana
to watch a child, supervise a child} _{widla najinajibana
to look after (or) protect the women} _{poto najinajibana
to supervise [or keep a watchful eye on] property} _{talara najinajibana
to watch (or) observe the rain} _{mara najinajibana
to watch the hands
to watch exactly what (somebody) is doing.} _{jama najinajibana
to keep a fishing-net under surveillance} _{punga najinajibana
to keep a hut under surveillance} _{kapi najinajibina
to keep an eye on eggs
to wait, for example, until an emu has laid a nestful of eggs.} _{paua-kutu najinajibana
to examine the seed-pit [or cache]
[to see] whether the seed is still good.} _{turu najinajibana
to keep an eye on the fire
so that the rain doesn't extinguish it.} _{muntja najinajibana
to watch over a sick person} _{kindala najinajibana
to mind a dog} _{tidna najinajibana
to trace footprints, to follow up footprints} _{mudla najinajibana
to observe faces
whether angry or not.} _{mana najinajibana
to watch the mouth
to take note of somebody else's words.} najiterina nhayi-tharri-rna to observe oneself; to look at oneself; to admire one's own strength najinajibaterina nhayi-nhayi-ipa-tharri-rna to guard oneself, to protect oneself from wind, rain, boomerangs, etc. najinaterina nhayi-rna tharri-rna to inspect something for oneself najinajibalalu nhayi-nhayi-ipa-lha-rlu inspection, observation; supervision najinajibanietja nhayi-nhayi-ipa-rna-yitya supervisor, observer, overseer; person in charge Reuther: "Befehlshaber". the muramura Darana, kept a close watch on (observed) the sky, to see whether rain clouds might not soon appear as the result of his invocatory song. nampana nhampa-rna to bury; to cover up _{nari nampana
to bury a dead person} _{dunka nampana
to cover up a carcase} _{kajiri nampana
to choke up a creek with sand
through the action of wind or water.} _{kalku nampana
to cover up reeds
i.e. with damp soil after they have been pared.} _{milki nampana
to blind the eyes
for the wind to blow up so much sand, that a person can no longer see.} _{turu nampana
to cover up a fire} _{talara palkujeli nampana
for rain clouds to envelop} _{ngapatjili nampana
to fill in a [soakage] well} _{punga nampana
to fill in [the floor of] a wurley
to fill in the "depression" [i.e. floor] of a hut with sand after someone has died in it.} _{manu nampana
to cover up one's sentiments
to let one's intended plans remain unfulfilled.} _{jaura nampana
to bury one's words
to bury the hatchet; to put an end to enmity.
this happens in the following manner. [Let us assume] that, for some reason or another, enmity has arisen between the inhabitants of two camps; but the enmity is to be resolved. Both parties sit down in two semi-circles, opposite each other. In the centre of these two half-circles a hole is dug. Each man in turn is now asked whether he agrees that the enmity shall cease. Each person asked takes a handful of sand and throws it into the hole, thereby [signifying] that he is burying his words, as it were.

If all do likewise, one of the senior men (the wadlietja
peace-maker) steps forward and says: "Do you wish to forget everything and no longer carry on with the dispute?" All reply: "Yes". [Thereupon] he fills in the hole, and the dispute is settled. On the following day all go out hunting together, to indicate that there is peace in reality.} _{mungarali nampana
to be buried by the soul
or for the soul to bury (the body). That is to say, [the soul] migrates from the body and through its migration causes the body to die.
if lots of people congregate in the hut of a sick man, so that the air is thick, it is said:
wata kana marapu mapaterianau nunkangu muntjani, mungarali nampaiati
not people many gather yourselves together to him to the sick, the soul otherwise [will] bury
don't so many of you congregate [around the patient] in the hut, lest the soul bury (the body).
It is believed that if things become too congested for the soul it makes its escape; then, of course, the body dies.} _{mara nampana
to bury one's hands
meaning to bury the soul in the sand. Also, to rub the fat off one's hands with the aid of sand. This is done, so that other people should not notice that one has been eating meat [in secret].} _{piri nampana
to cover a place up
[For example], when in the course of their wanderings so many people sleep alongside of each other, they cover the ground, as it were.} _{mita nampana
to cover the ground
e.g. grass.} _{tidna nampana
to bury footprints, to erase footprints
the footprints of a deceased person are covered up, so that the wounds of sorrow over the memory or the dead are not torn open again.} _{pirra nampana
to bury the moon, to cover the moon
as the clouds do.} _{ngapali nampana
to be covered in water; to be inundated} _{kulieli nampana
to cover with smell
to fill everything with a smell.} _{kalti nampana
to bury a spear
this is done during a thunder storm. As spears are very smooth, it is believed they attract lightning; therefore alI spears are buried in the sand. Furthermore, a person never sits on the crest of a sandhill or on the top of a hill during a thunderstorm, but near its base (slope), so as not to be struck by lightning.} _{ngara nampana
to bury the heart
as, for example, when illness chokes and overwhelms the heart [to such an extent], that it can move or beat only with difficulty.} _{mitali nampana
to bury with sand
this is done when one man throws dust into the air in the presence of another. It is tantamount to meaning that he ought to die and be buried. This always gives rise to revenge and bloodshed.} _{ngura nampana
to fill a camp, to bury a camp, to cover a camp

kanali ngakanina ngura nampala wiri, kaparanimai tanana jerto ngankala
the folks have [virtually] buried my place; come to satisfy them
I have received so many visitors, come to satisfy them.

So says the kapara
local headman.} _{mukali nampana
to be buried in sleep
to be overcome by sleep.} _{wilpa nampana
to fill in a hole
to discharge one's debts.} _{mita wilpa nampana
to fill in or bury a gap (hole) in the land
namely, the place where people can get in, to seal off boundaries.} _{tjuru nampana
to bury reason
to forget something; not to think of it any more.} _{mitani nampana
to keep in reserve; to save up for a rainy day,
Reuther: "aufsparen".
to bury in the ground, to cover up
seed, for example.} nampanampana nhampa-nhampa-rna to bury or cover up again and again e.g. when the wind has exposed something to cover it up again. nampaterina nhampa-tharri-rna to cover up oneself; to bury oneself _{woldrali nampaterina
to cover oneself up on account of heat
to cover oneself with earth. This is done when a person is travelling during the summer, without water. While he is resting in the middle of the day, he covers himself with [damp] earth right up to the neck, so that he remains cool.} _{kanali nampaterina
to be surrounded by people} _{watara nania mitali nampateriji
wind she with earth covers herself
the wind envelops itself in dust} _{kutji puturali nampateriji
spirit with dust covers, buries himself
the devil envelops himself in dust-clouds} nampanaterina nhampa-rna tharri-rna to bury or cover up (something) for oneself nampalalu nhampa-lha-rlu act of covering up or of burying nampanietja nhampa-rna-yitya person who buries or covers up nauja nhawu-ya he 3rd person singular nominative case. The 'he' in this instance applies when the person is [directly] present. Used with intransitive verbs. Reuther notes: "bis 1717 bei intr. Verb". I have therefore repeated this note at the end of each relevant number. _{nauja ngamai
he is sitting [right] here} _{nauja wapai
he is walking away

when he is still right here.} nauwa nhawu-wa he 3rd person singular nominative case. The 'he' indicates that the referent is within calling distance. Used with intransitive verbs. _{nauwa ngamai
he is sitting [there]

within calling distance.} _{nauwa wapai
he is now walking away
within calling distance.} nau nhawu he 3rd person singular nominative case. The 'he' indicates that the referent is at a remote distance [from the speaker], up to any distance away. Used with intransitive verbs. _{nau ngamai
he is sitting down far away} _{nau wapai
he is on the trail far away} nauta nhawu-tha he 3rd person singular nominative case, indicative mood, expressing certainty. Also nauwata and naujata. Used with intransitive verbs. _{nauta ngamai
he is certainly sitting here} _{nauta wapai
he is certainly going} nauko nhawu-ku he 3rd person singular nominative case, subjunctive mood. Also nauwako and naujako, expressing uncertainty. Used with intransitive verbs. _{naujako ngamai
he may be sitting here} _{naujako wapai
he may be going, he should be going} nauka nhawu-ka he 3rd person singular nominative case; this word particularises one person or thing out of many. Used with intransitive verbs. nauka wapai he is going yet many others are sitting there. nulia nhulu-ya he as in the case of No. 1712. Used with transitive verbs taking an accusative object. nuluwa nhulu-wa he within calling distance, as in the case of No. 1713. Used with transitive verbs. nulu nhulu he at a remote distance, as in the case of No. 1714. Used with transitive verbs. nuliata nhulu-ya-tha he as in No. 1715. nuliako nhulu-ya-ku he as in No. 1716. Reuther lists two Nos. 1721. I have therefore listed this one as 1721A. nuluka nhulu-ka he as in No. 1717. For all other cases, see the Grammar. Reuther's Diari Grammar statement appears in Vol. V, original pp. 2-28. nania nhani-ya she 3rd person singular nominative case, in close proximity. genitive is nankani, dative is nankangu, accusative is nania. Used in the case of intransitive verbs. naniwa nhani-wa she within calling distance, as in No. 1723. genitive is nankaniwa, dative is nankanguwa, accusative is nanaua. nani nhani she at a remote distance, as in No. 1723. naniata nhani-ya-tha she expressing certainty, as in No. 1723. naniako nhani-ya-ku she expressing uncertainty, as in No. 1723. nanika nhani-ka she selective form, as in No. 1717. Reuther: "Ausleseform", specifing this one person from among several others. nandruja nhandru-ya she in close proximity. Used in the case of transitive verbs with accusative objects. nandruwa nhandru-wa she within calling distance. nandru nhandru she at a remote distance. nandruta nhandru-tha she expressing certainty. nandrujako nhandru-ya-ku she expressing uncertainty. nandrujaka nhandru-ya-ka she as one [selected] out of a great number. Reuther: "aus der Mehrzahl heraus". naupini nhawu-pini demonstrative pronoun. this masculine demonstrative, used with intransitive verbs. genitive is nunkanipini, dative is nunkangupini, Reuther (inadvertently): nungangupini. However, Reuther never uses this form in Diari texts; even in the Diari New Testament he uses nunkangupini (e.g. Matthew 8, 9). sccusative is ninapini. nulupini nhulu-pini demonstrative pronoun. this masculine demonstrative, used with transitive verbs taking an accusative object. Reuther: "bei trans. Verben im Akkus". This phrase could be very misleading, suggesting that the word itself is accusative (whereas it is in the agentive case). What Reuther obviously meant was bei trans. Verben mit Akkusativobjekt (as in the case of No. 1718). I have therefore corrected this phrase accordingly. nanipini nhani-pini demonstrative pronoun. this feminine demonstrative, used with intransitive verbs. genitive is nankinipini, dative is nankangupini, accusative is nanapini. nandrupini nhandru-pini demonstrative pronoun. this feminine demonstrative, used with transitive verbs taking an accusative object. Reuther: "bei trans. Verben im Akkus". This phrase could be very misleading, suggesting that the word itself is accusative (whereas it is in the agentive case). What Reuther obviously meant was bei trans. Verben mit Akkusativobjekt (as in the case of No. 1718). I have therefore corrected this phrase accordingly. naupara nhawu-parra demonstrative pronoun. that masculine demonstrative, used with intransitive verbs. nulupara nhulu-parra demonstrative pronoun. that masculine demonstrative, used in the case of transitive verbs taking an accusative object. Reuther: "bei trans. Verben im Akkus". This phrase could be very misleading, suggesting that the word itself is accusative (whereas it is in the agentive case). What Reuther obviously meant was bei trans. Verben mit Akkusativobjekt (as in the case of No. 1718). I have therefore corrected this phrase accordingly. nanipara nhani-parra demonstrative pronoun. that feminine demonstrative, used with intransitive verbs. nandrupara nhandru-parra demonstrative pronoun. that feminine demonstrative, used with transitive verbs. naujalu nhawu-ya-rlu demonstrative pronoun. that masculine demonstrative, 'the very same [man]', in the immediate proximity. Used with intransitive verbs. kana naujalu wapala nganai man the very same again go will the very same man will go again nauwalu nhawu-wa-rlu demonstrative pronoun. that masculine demonstrative, 'the very same [man]', within calling distance. Used with intransitive verbs. naulu nhawu-rlu demonstrative pronoun. that masculine demonstrative, 'the very same [man]', at a remote distance. Used with intransitive verbs. naujaluta nhawu-ya-rlu-tha demonstrative pronoun. that masculine demonstrative, 'the very same [man], expressing certainty. Used with transitive verbs with an object in the accusative case. Reuther: "bei trans. Verben im Akkus". This phrase could be very misleading, suggesting that the word itself is accusative (whereas it is in the agentive case). What Reuther obviously meant was bei trans Verben mit Akkusativobjekt (as in the case of No. 1718). I have therefore corrected this phrase accordingly. naujaluko nhawu-ya-rlu-ku demonstrative pronoun. that masculine demonstrative, 'the very same [man]', expressing uncertainty. Used with intransitive verbs. naujaluka nhawu-ya-rlu-ka demonstrative pronoun. that masculine demonstrstive, 'the very same [person]', selective form. Reuther: "auslesende Redeweise", specifying which one. cf. No. 17l7, No. 1728, and No. 1734. nulialu nhulu-ya-rlu demonstrative pronoun. that masculine demonstrative, 'the very same [man]', in close proximity. Used in the case of transitive verbs with no accusative [object]. nuluwalu nhulu-wa-rlu demonstrative pronoun. that masculine demonstrative, 'the very same [man]', within calling distance. nululu nhulu-rlu demonstrative pronoun. that masculine demonstrative, 'the very same [man]', at a remote distance. nulialuta nhulu-ya-rlu-tha demonstrative pronoun. that masculine demonstrative, 'the very same [man]', expressing certainty. nulialuko nhulu-ya-rlu-ku demonstrative pronoun. that masculine demonstrative, 'the very same [man]', expressing uncertainty. nulialuka nhulu-ya-rlu-ka demonstrative pronoun. that masculine demonstrative, 'the very same [man]', selective form. Reuther: "auslesende Redeweise", specifying which one. cf. No. 17l7, No. 1728, and No. 1734. nululunululu nhulu-nhulu-rlu he Used in the case of transitive verbs, when the person concerned does something time and time again. nululunululu poto manina warai he time and again things has taken he has collected or received things time and again . naujalunaujalu nhawu-ya-rlu nhawu-ya-rlu he as in No. 1755, used with intransitive verbs. ngani nganhi I personal pronoun nominative singular, used with intransitive verbs. ngani wapala nganai I shall go nganita nganhi-tha I personal pronoun nominative singular, expressing certainty. nganita ngamala nganai I shall certainly be staying ngakani ngakarni of me; my personal pronoun genitive ind. Reuther's abbreviation, "Ind"., denotes indicative mood. ngakani pungaia mana wuldru the doorway to my wurley is narrow ngakangu ngakangu to me personal pronoun dative indicative. wata jaura marapu ngakangu jatau! don't tell me too much The verb jatana to speak always governs the dative. ngana nganha me personal pronoun accusative indicative. wata ngana patamai don't touch me! nganiko nganhi-ku I personal pronoun subj. Reuther: "Conj" for Konjunktiv 'subjunctive mood'. nganiko kara poto jinkani manina warai? may I possibly have taken your things? nganika nganhi-ka I personal pronoun, selective form. Reuther: "auslesende Redeweise". nganika tanangu marapuni japanguru of all of them I am fearless ngato ngathu I personal pronoun indicative, used in the case of transitive verbs with an accusative object. ngato ninaia kana nandrana warai I have given this man a beating ngatota ngathu-tha I personal pronoun nominative, expressing certainty. Used with transitive verbs. ngatota ninaia kulkana warai I have saved his [life] ngatoko ngathu-ku I personal pronoun subjunctive, used with transitive verbs. ngatoko jinkani neji nandrana warai? may I possibly have killed your elder brother? ngatoka ngathu-ka I personal pronoun indicative selective form, used with transitive verbs. Reuther: "auslesende Redeweise". ngatoka wontjala nganai ninaia nari mankamankala I (from among many) will attempt to find the dead man (who perished of thirst) ngali ngali we two dual personal pronoun nominative indicative, excluding the person who is addressed. Used with intransitive verbs. ngali wapala nganai we two shall go Said while addressing a third person, but without including the third person. ngaldra ngaldra we two dual personal pronoun, i.e. I and you and the third person whom we are addressing. ngaldra wapala nganai we two (and you) shaIl go Hence there will be three. Reuther's translation is incorrect here as this is a dual pronoun and hence indicates two people only (speaker and a third person) not three. ngalini ngali-rni of both of us genitive of No. 1768. Scherer translates this as 'both our', but this is clearly an error as it is the dual geneitive form. ngalingu ngali-ngu to both of us dative of No. 1768. ngalina ngali-nha us two; both of us accusative of No. 1768. ngaldrani ngaldra-rni of us two; of both of us genitive of No. 1769. Scherer translates this as 'our two'. ngaldrangu ngaldra-ngu to both of us dative of No. 1769. ngaldrana ngaldra-nha us two; both of us accusative of No. 1769. ngaiani ngayani we First person plural. This embraces only a portion of those present, not all. this is ngayani the plural exclusive form, so not including the person(s) addressed. ngaianini ngayani-rni our genitive of No. 1776. ngaianingu to us dative of No. 1776. ngaianina ngayani-nha us accusative of No. 1776. ngaiana ngayana we Nominative of first person plural. This includes all who are present. this is ngayana the first person plural inclusive form, including the person(s) addressed. ngaianani ngayana-rni our genitive of No. 1780. ngaianangu ngayana-ngu to us dative of No. 1780. ngaianana us accusative of No. 1780. ngakani ngakarni my nominative of 1st person singular possessive pronoun. ngakanaia ngakarni-ya of my Genitive of 1st person singular possessive. this is ngakarnaya with the final vowel of the three-syllable root ngakarni neutralising to a when -nhi is added. ngakanani ngakarni-nhi to my dative of 1st person singular possessive. this is ngakarnanhi with the final vowel of the three-syllable root ngakarni neutralising to a when -nhi is added. ngakani ngakarni my Accusative of 1st person singular possessive. ngaldrani ngaldra-rni both our Genitive of 1st person dual possessive, [indicating] I and the person whom I address, in which case the third person is included, e.g. 'we two are going with you'. Used with intransitive verbs. Reuther mistranslates this as 'my two', and then continues to use this erroneous expression (which I have corrected) right through to 1795 inclusive and 1797 to 1808 inclusive. Moreover, his explanatory note on 1788 is quite out of character with his grammatical description of ngaldrani. . ngaldranaia ngaldra-rni-ya of both our genitive of No. 1788. ngaldranani ngaldra-rni-nhi to both our dative of No. 1788. ngaldrani ngaldra-rni both our accusative of No. 1788. ngalini ngali-rni both our Genitive of 1st person singular possessive. Here only the two are meant, to the exclusion of a third [person]. ngalinaia ngali-rni-ya of both our genitive of No. 1792. ngalinani ngali-rni-nhi to both our dative of No. 1792. ngalini ngali-rni both our accusative of No. 1792. ngakanali ngakarni-li my compare No. 1784. Used with transitive verbs. This is quite obviously the Nom. II or agentive case of the 1st person singular possessive pronoun, and is identical to the ablative form (which Reuther clearly thought it was). It is the equivalent of 'nukanala' in Aranda. ngaldranali ngaldra-rni-li both our compare No. 1788. Used with transitive verbs. This is a similar case of the Nom.II or agentive form as in 1796, and is the equivalent of 'ilinakanala' in Aranda ngalinali ngali-rni-li both our compare No. 1792. Used with transitive verbs. Reuther mistranslated this word to mean 'my two'. As the pronoun in the agentive case, it is used only with transitive verbs. The definite -ta, indefinite -ko, and selective -ka modes of expression can be applied to all these forms. ngaianani ngayani-rni our in the nominative case. The term applies to all who are present or available. ngaiananaia ngayana-rni-ya of our genitive of No. 1799. ngaiananani ngayana-rni-nhi to our dative of No. 1799. ngaianani ngayana-rni our accusative of No. 1799. ngaiananali ngayana-rni-li our nominative of No. 1799, used with transitive verbs. ngaianini ngayana-rni our excluding a portion of those present. this is the possessive form of the 1st person plural exclusive, excluding the person(s) addressed. ngaianinaia ngayana-rni-ya of our genitive of No. 1804. ngaianinani ngayana-rni-nhi to our dative of No. 1804. ngaianini ngayana-rni our accusative of No. 1804. ngaianinali ngayana-rni-li our nominative, or, more correctly, agentive case of No. 1804. Used with transitive verbs. Also in this instance the definite -ta, indefinite -ko, and selective -ka forms are applicable. nunkani nhungkarni 3 singular possessive. his Nominative of 3rd person singular possessive, in close proximity. nunkanaia nhungkarni-ya of his genitive of No. 1809. nunkanani nhungkarni-nhi to his dative of No. 1809. nunkani nhungkarni his accusative of No. 1809. nunkanali nhungkarni-li his nominative as in No. 1809, used with transitive verbs. nunkaniwa nhungkarni-wa his Nominative of 3rd person singular possessive, within calling distance. Reuther: "in einiger Entfernung" 'at a considerable distance'. Thus also in the case of No. 1814 to No. 1817. nunkanaiawa nhungkarni-ya-wa of his genitive of No. 1813. In error Reuthor wrote: "gen. of 1809", and similarly referred No. 1815 - No. 1817 back to No. 1809 instead of to No. 1813. nunkananiwa nhungkarni-nhi-wa to his dative of No. 1813. nunkaniwa nhungkarni-wa his accusative of No. 1813. nunkanaliwa nhungkarni-li-wa his nominative as in No. 1813, i.e. the agentive form used with transitive verbs, within calling distance. [Forms expressing] remote distance in this case identify with those denoting proximity. The former have probably been lost. nankani nhangkarni her in close proximity. nankanaia nhangkarni-ya of her genitive of No. 1818. nankanani nhangkarni-nhi to her dative of No. 1818. nankani nhangkarni her accusative of No. 1818. nankanali nhangkarni-li her nominative of No. 1818, i.e. the agentive form, used with transitive verbs. Expresses in close proximity. nankaniwa nhangkarni-wa her within calling distance. nankanaiawa nhangkarni-ya-wa of her genitive of No. 1823. nankananiwa nhangkarni-nhi-wa to her dative of No. 1823. nankaniwa nhangkarni-wa her accusative of No. 1823. nankanaliwa nhangkarni-li-wa her Reuther inadvertently wrote: "nankanali", omitting the "-wa" suffix. nominative as in No. 1823, i.e. the agentive form, used with transitive verbs. Also in this case the definite -ta, the indefinite -ko, and the specific -ka forms [can be made to] apply. nunkanipara nhungkarni-parra of that genitive of the demonstrative pronoun No. 1739. nunkangupara nhungkangu-parra to that dative of the demonstrative pronoun No. 1739. ninapara nhinha-parra that accusative of the demonstrative pronoun No. 1739. nulupara nhulu-parra that nominative [i.e. the agentive form] of the demonstrative pronoun as in No. 1739, used with transitive verbs. naka nhaka there; yonder Reuther inadvertently calls this a "demonstrative pronoun". He also refers to No. 1833 to No. 1836 as "demonstrative". naka ngaiana ngankai there we are working, making (something) naka nhaka thither; in that direction nakanita nhaka-nhi-tha thither; in that direction indicating certainty. nakanita pudlaia wapana warai the two of them [definitely] went in that direction nakaniko nhaka-nhi-ku thither; in that direction indicating uncertainty. nakaniko ngaiani wapala nganai ngapa paranani thither we go will water if lying we may go in that direction if there is any water nakanika nhaka-nhi-ka thither; in that direction selective form. nakanika ngaiani kana palpa kampala nganai there we people see (of many) gather will we shall gather some (of the many) people from there nakarina nhaka-ri-rna to settle down yonder; to establish oneself there derived from naka. _{kana naujata nakarina warai ninkidalata
man he there established himself, belonging to this place [or: as one who belongs],
Reuther: "Hieraner".

this man has established himself there as a local identity} _{paja nakarina warai
the birds have nestled themselves in there} _{watara nakarina warai
the wind has turned in that direction} _{ditji nania nakarinani ngaiana wapala nganai maltini
sun she if thither, we go will in the cool
when the sun reaches that point, we shall set out under cool[er] conditions} _{talara nakarina warai
the rain has moved in that direction

Thus also of the moon and stars.} _{nakarina
to gather, congregate; to put in an appearance; to come together; to arrive at} nakandru nhaka-ndru from thence; from that direction Reuther: "demonst.". nakandru kana wokarala nganai The people will be coming from that direction (thence) nakandrulu nhaka-ndru-rlu from as far as thence Reuther: "demonst.". nakandrulu nauja wirarinateriji mita kamanelindrulu as far as from thence he himself went about country up to friendly from as far as yonder he came, until he reached his [own] native country nakala nhaka-lha one who has settled down yonder; inhabitant from over there Reuther: "Dortsitzeraner". This word may possibly mean 'one who is native to that place'. nakanilu nhaka-nhi-rlu up to that point; up to there Reuther: "demonst.!. nakalu nhaka-lha-rlu being there; act of staying there nakaetja nhaka-yitya one who habitually camps at that place Reuther: "der Dortsitzer". nari nhari death; dead person; corpse masculine gender. _{jura nari ngaianini waltanimai nariminkajiria, ngaiani jurangu mankara kulno jinkila nganai
you deceased our carry to the grave (hole for the dead), we to you girl one give will
carry our departed one to the grave; for this we shaIl give you one of our young girls} _{kananari
death-man
one who is bent on killing people.

kananari naujata, wata nina dilpau, nulu jidna nandraiati
death-man he, not him annoy, he you otherwise [will] kill
he is a man bent on killing people; don't annoy him, lest he also kill you} _{kananari
death-person, one who deserves to die
or is guilty of death, because he does not observe the tribal rules.
kananari naujata, nulu pirrapinta bulu ngarai
death-man he, he law-tutors in vain hears
he is worthy of death, because he does not pay attention to the tutors in tribal lore

Reuther: "Gesetzeslehrer".} _{kananari
man killer
that is the name given to lightning as well as to hot weather.} _{kananari
man killer
[This] is a name given also to the devil.
kutjita kananari, minandru jura tinkani wirariji?
devil man-killer, why you during the night walk about?
the devil is a man killer, [so] why do you walk around during the night?
The point is, one runs the risk at night of falling into the devil's hands.} _{mita worana kana nari
to throw dust in the air spells a man's death

if anyone throws dust in the air in the presence of another person, he thereby [expresses his] desire to bury that man (as it were), and is killed for doing so.} _{bubana
In No. 2912 the word is officially spelt pupana.
kana nari
to say "fie upon you" spells death to a man.} _{mudla madlentji jatana kana nari
to say to someone "you ugly face" spells death to a man
he is killed for it} _{nguja waka patana kana nari
to call someone "you small breed"
Reuther: "du kleine Art!" nguja means type; species, etc. An English equivalent of the phrase might be: 'you low breed' or 'you poor type'.
spells death to a man} _{kurujeli paru tajina kana nari
to eat fish in secret spells a man's death} _{mokujeli dakana kana nari
to point the bone at someone spells a man's death

the enchantment [will] bring about his death.} _{jerrita wonkana kana nari
to sing the jerrita ceremonial song spells [a man's] death

this is a ceremonial song involving sorcery.} _{wokarani kinkana kana nari
to laugh behind a person's back brings death in its wake} _{mana nari
death-hand
hand that has already killed many a man
Such a person is not allowed to touch a dead body, for it is believed he would then have to die.} _{manu nari
death-mood
one who has a premonition that he is about to be killed, and who [therefore] has no more will to live.} _{pantjani kinkana kana nari
to laugh about (another man's) legs spells a man's death} _{wiparu kana nari

wiparu snakes spell a man's death} _{kalti kana nari
spears spell a man's death
or, men are killed with a spear.} _{widla tidnani wapana kana nari
to walk in women's footsteps spells a man's death} _{widlani toda ngamana kana nari
to relax among the womenfolk during midday merits the death [penalty]} _{wonpa kana nari
to wear the wonpa is a cause of death

the wonpa is a head-band. If this is put on and tied around [the head] it is an indication that somebody is going to be killed.} _{kuruworla kana nari

kuruworla brings death [in its wake]

this is a decoration worn only during a vendetta.} _{pitaru kana nari
drought spells death for [many] people} _{ninkida mitani nari parai
here in the land death lies
this is an unhealthy country, for so many people die here} _{ngapa nari
stale smelly water
this is [literally] called "death-water".} _{pita nari
dry dead tree} _{nganti nari
dead animal
or: that animal is dead.} nari nhari dead _{kindala nauja nari
the dog is dead} _{kana nauja nari, karari nauja mudai
man he dead, now he ceases
this man is dead; he has just breathed his last (ceased to live)} _{nari ngankana
to make dead, to kill

ninaia nganti nari ngankamai, nauja tepilu
him animal dead make, he until living
kill the animal for it is still alive} _{nari nandrana
to put to death

ngaiana ninaia nari ngankala nganai
we him dead beat wiIl
we will beat him to death} _{nari dijana
to kill [with a boomerang

Reuther: "tot werfen"

e.g. birds.} _{nari waltana
to carry death [into another camp]
this saying is applied to those who go out to kill someone, i.e. to avenge the death of one of their own [men], and thus kill somebody else in his place.
ninaia nari ngaiana waltanimai, nauwa bakamorlarina

Reuther (inadvertently): bakamorlaruna.

him dead man we carry, he there similar type to become
we are carrying death away [into another camp], by killing a man who [in many respects is similar to the deceased

Most times only men of the same age are killed by the blood-avengers. (An eye for an eye).} _{nari karlara
odour of death
when a sick man has a bad odour, this is calIed narikarlara and is regarded as an omen of death.} _{narini kupiri
near death
i.e. at death's door. Since the name of a deceased person may not be mentioned, the expression nari is used a great deal.} narikutu nhari kurdu death-hole masculine gender. (when speaking of a grave), hence a grave. nariminkajiri nhari mingka completed grave masculine gender. this is differently [constructed] than in the case of us [Europeans]. Where the head and the feet are intended to lie, holes are dug from the surface of the ground at both ends. When the usual depth has been reached, the intermediate wall which remains is breached at the bottom. Into one of these holes the dead body is handed down head first, and shoved through the hole breaching the intermediate wall. In this way it is not necessary to scoop out so much earth, something which is done with only a [wooden] dish. nariwonpa nhari wanpa grave-mound masculine gender. nariwilpa nhari wirlpa sunken grave-mound masculine gender. this is an indication that the buried man is not satisfied with the vengeance which has been meted out on his behalf. naririna nhari-Ri-rna to continue fading away; to die away derived from nari. nangana nhanga-rna to pour; to spill, to pour past; to pour out; to pour in; to fill in, to bury. _{ngapa nangana
to fill in water, to spill water} _{paua nangana
to pour or fill seed
into [a seed-cache or pit].} _{kumari nangana
to shed blood; to spit out blood; to spit blood} _{ngoku nangana
to vomit} _{kanta nangana
to press down grass
on [the roof of] a wurley.} _{pajakapi nangana
to lay birds' eggs} _{billini nangana
to place or shove into a net-bag} _{marda nangana
to lay aside a mill-strone

ngato ngopera marda nangala nganai pauantani
I first millstone lay aside will towards seed
I shall first lay aside my millstone where the seed is} _{ngura nangana
to lay down a camp-site, to erect a camp

ninkida ngaiana ngura nangala nganai
here we camp lay down will
here we shall set up our camp} _{kudna nangana
to ease nature} _{paru nangana
to lay down or lay aside fish
when there are so many fish in the net that one cannot take them all out at once, one first takes out some of these, laying them (nangana) on the bank, and then walks back into the water [for the rest].} _{padi nangana
to empty out caterpillars
when one has a dishful [of these] one empties them into a hole, so that they cannot crawl out. In the evening they are [then] scorched or roasted on the coals [to be eaten].} _{billi nangana
to lay aside one's net-bag
in order to have a rest.} _{poto nangana
to empty out or give away one things} _{turu nangana
for the heat
Reuther: "Hitze druecken". If Reuther were to imply the heat of a fire, turu may pass as a correct term. However, since he refers to the heat of the sun the correct term must be woldra.
to be oppressive
e.g. when the sun shines down oppressively hot.} _{kilpa nangana
for the cold to be oppressive
e.g. when the cold air persists to weigh dowwn heavily.} _{gildi nangana
to drip down fat
into a wooden dish.} _{talara nangana
to pour down rain
e.g. as the clouds do.} _{jaura nangana
to pour out words, to speak out} _{milkigildi nangana
to shed tears} nangaterina nhanga-tharri-rna to pour out from itself; to run out _{paua nangateriji pirrani
seed is pouring out from itself into the dish
the seed is running into the dish} _{kana nangaterina
for people to congregate} _{ngapa nangaterina
for water to run out of a waterbag} _{mita nangaterina
for sand to trickle down} _{kupa nangaterina
for a child to be born

Reuther translates this as a transitive verb, viz. "to give birth to a child"} _{wolka nangaterina
for young (animals) to be born

Reuther translates this also as a transitive form of the verb, viz. "to bring forth young; to give birth to young ones"} _{pitjiri
Reuther (inadvertently) wrote piti instead of pitjiri.
billi nangaterina
for a tobacco net-bag to become empty} _{talara nalku nangaterina
for rain clouds to empty
[their contents].} _{kapi nangaterina
to lay eggs} _{jaura nangaterina
to empty oneself of words
to speak out.} _{ngurli nangaterina
for resin to trickle down
[on a tree trunk].} nangijirbana nhanga-iyirpa-rna to pour in or somebody else _{paua nangijirbana
to pour in seed
for somebody else} _{ngapa nangijirbana
to pour in water
for somebody else} nanganaterina nhanga-rna tharri-rna to pour in for oneself nanganietja nhanga-rna-yitya one who pours in nangalalu nhanga-lha-rlu act of pouring into nanginganietja nhanga-nhanga-rna-yitya one who collects for himself from here, there and everywhere. nangananangana nhanga-rna nhanga-rna for one person after the other to pour into [The female muramura Wariluwulani gathered some seed and kept on pouring it time and again into a dish. narana to drive away; to drive out; to chase or scare away _{kana narana
to drive people away} _{paja narana
to scare away birds} _{kutji narana
to chase the devil away

kunkieli ninaia kutji narana warai, wata nauja ninkida wokarananto muntja dankala
witch-doctor him devil has chased away, not he here is to come sick man to meet
the witch-doctor has scared the devil away, so that he should not come here to approach the sick man} _{nganti narana
to scare away animals, to hunt away animals, to chase away animals} _{pildripildri narana
to scare away the thunder
the custom is to knock two boomerangs together; this is supposed to dispel thunderstorms.} _{kunmi narana
to dispel the fog
this happens when one calls out pih!.} _{palkaljura
In No.534, Reuther spelt the word palkajura.
narana
to chase away noisy crows
it is believed that these could be witch-doctors in disguise, and so efforts are made to scare them away, since it is feared they might steal hearts and souls.} _{talara-palku narana
to chase away the rain-clouds
the widows do this, when they stay outside of their wurleys.} _{widla narana
to chase womenfolk away
during special ceremonies.} _{kindala narana
to incite a dog, to egg on a dog
Scherer translates this as "to edge on a dog".} naraterina to separate from, to extricate oneself from; to get away from naramalina to chase one another away naranaterina to scare away for one's own benefit naranalalu act of chasing or scaring away naranietja one who chases or scares away nandrana nandra-rna to knock; to hit, beat; to kill Compare nandrana No. 1691. _{kana nandrana
to beat up (or) kill a man} _{nganti nandrana
to kill, slaughter an animal} _{paua nandrana
to knock out seed} _{punku nandrana
to beat out flax} _{marda nandrana
to shape and prepare a millstone} _{ngardu nandrana
to crush or pound ngardu seed} _{katu nandrana
to chop off branches for a wind-break} _{pita nandrana
to chop down timber (or) a tree} _{mita nandrana
to beat and loosen the soil
whilst digging for jaua} _{mudla nandrana
to slap someone in the face} _{mudla nandrana
to hit the face
not to do as one is told; to throw obstacles in a person's way; to tell a man something he doesn't like to hear} _{poto mudla nandrana
things face to hit
to convey things to the wrong person} _{malka nandrana
to decorate with symbols
to paint oneself with ochre so vividly, that one is more conspicuous than others} _{kanpu nandrana
to beat time} _{tula nandrana
to prepare a stone chisel} _{kata nandrana
to beat time
with two boomerangs.} _{ntjirintjiri nandrana
to knock out the two front teeth} _{mandikilla nandrana
to beat the waves
so that they subside (cease).} a father places a child onto his shoulders and wades for some distance into deep water. Whilst chanting his totemic song he then beats the waves, so that they subside and do not tear the net. The waves are said not to want to swallow the child. _{mara nandrana
to slap (someone's) hands
After the young men have been circumcised, the women slap them on their hands with a small stick, to indicate that they should not beat their future wives.} _{mangatandra nandrana
to bash (or cut open) a man's head
with a boomerang.} _{talarali nandrana
to be drenched (beaten) by rain, to be overtaken by rain} _{mardaburujeli nandrana
to be beaten by hail, to be pelted by hail} _{mardali tidna nandrana
for stones to bash the feet, for one's feet to be bruised by stones} _{watarali nandrana
for the wind to beat down [heavily], to be overtaken by a storm} _{kilpali nandrana
to be struck by the cold [weather], to be frozen stiff} _{woldrali nandrana
to be struck by the heat, to perspire profusely} _{mauarli nandrana
to be tortured by hunger} _{mirtjali nandrana
to be struck by noise, for noise to become overbearing [or unbearable]} _{kurieli nandrana
to kill by stealth, to kill secretly} _{kurikirali mita nandrai
the rainbow is hitting the ground, i.e. is resting on the ground} _{woltja nandrana
for the thighs to give pain
e.g. when a man lies on hard ground.} _{mana nandrana
to smack the mouth
when there is only vegetable food to be eaten and no meat.} _{palku nandrana muntjali
for the body to be stricken by sickness
when it loses condition.} _{paru nandrana
to strike fish, to catch fish} _{potujeli nandrana poto
to strike things with things
to exchange articles of trade to the same value.} _{jinkali nandrana
to beat with [a piece of] string
this is done to the relatives of a dead person who were not present at the burial, so that they should not start an argument [or a fight].} _{pirra nandrana
to cut out a piece of timber
for a coolamon.} _{ngara nandrana
to strike someone in the heart, to make someone sad} _{barujeli nandrana
for there to be sheet-lightning
i.e. when there is only lightning and no rain.} _{ngapitjali nandrana
to be struck by a dream, to be terrified by a dream} _{mukali nandrana
to be struck by sleep, to be overcome by sleep} _{mokujeli nandrana
to be struck by a bone, to have had the bone pointed at one; to have been "sung" or bewitched} _{pilpa nandrana
for the eyelids to strike, to be overcome by sleep
so that the [eyelids] drop.} _{mandra nandrana
to strike the body
to have pains in the stomach after having eaten unaccustomed green vegetable food.} _{wokarali
Reuther (inadvertently): wokali

nandrana
to be struck in the neck, to have pains in the neck} _{jaurali nandrana
to beat with words, to convince; to persuade; to cry louder than} _{pirri
Here Reuther spelt the word with one 'r,' but in No. 2748 as well as in his Vocabulary (Volume V, 1147) he spells it with two 'r's and refers to it as a "Seichenstein" (meaning 'an engraving chisel'.
nandrana
to engrave [decorative] symbols
[e g. on a churinga or on wooden weapons].} _{munakatra nandrana
to beat upon one's breast (chest)} nandraterina nandra-tharri-rna to hit oneself; to knock against something Compare No. 1696. tidna nandraterina to knock one's foot against something nandralina nandra-mali-rna to hit each other Reuther inadvertently called this a "refl. verb". noamara nandramalina for husband and wife to hit each other nandrijirbana nandra-iyirpa-rna to strike [down] something [or someone] for somebody else; to kill [on behalf of somebody else] nandralalu nandra-lha-rlu act of killing; [murder] Compare No. 1694. nandranietja nandra-rna-yitya brawler, fighter; [killer, murderer] Compare No. 1695. the two wives of Jelkabalubaluna killed their husband and called it nandrana. nankana nhangka-rna to press; to press shut; to press together _{milki nankana
to press the eyes shut} _{katu nankana
to push [the branches of] a windbreak together
so that the wind doesn't blow it away.} _{kirra nankana
to place a heavy weight on a boomerang
so that it stays flat (straight).} _{kana nankana
to hold people back} _{tali nankana
to press one's tongue, to suppress one's speech} _{ngara nankana
to press someone's heart, to comfort someone} _{mita nankana
to sit fast, to stay put; not to travel about very much} _{kupali nankana
for a child to press, for a child to feel heavy; to be weighed down with a child
when carrying a child on one's back all day long in the course of one's journey.} _{diltja nankana
for the muscles (sinews) to press
i.e. to force them to go more slowly.} _{jama nankana
to lay a fishing-net in the water} _{nguna nankana
for the arm to press, to feel tired
when one is carrying something heavy.} _{muna nankana
to press down [or squeeze] the chest, to have a nightmare} _{ngapitjali nankana
to be oppressed by a dream, to be haunted by a dream} _{manu nankana
to feel in a dejected mood} nankaterina nhangka-tharri-rna to press oneself, to abstain from doing; to restrain oneself even though one would like to do something or to forge ahead. nankijirbana nhangka-iyirpa-rna to hold back; to hold in check; to pacify nankamalina nhangka-mali-rna to press one another, to push one another, to jostle one another nankalalu nhangka-lha-rlu pressing; pushing; jostling nankanietja nhangka-rna-yitya oppressor; pusher the two female muramura Putantara-wulana, huddled together on account of the cold, for they had no fire. They called this nankana. nuru nhurru quick used with intransitive verbs; nurujeli quickly is used with transitive verbs. _{kana nuru
fast man} _{nuru wapana
to walk fast
adverb use.} _{nuru mindrina
to run fast} _{nuru tikana

Reuther: tikana.

to return quickly} _{nuru karitjina
to turn around quickly} _{nuru jiritjina
to stand quickly, to get up quickly} _{nuru tajina
to eat fast} _{nuru jinkina
to give quickly} _{nuru terkakana
to break camp quickly} _{nuru ngankamalina
to discuss (something) quickly} _{nuru puntina
to depart in a hurry} _{mara nuru
quick hand
i.e. quick at casting a weapon.} _{para nuru
fastgrowing hair} _{manu nuru
flashing impulse (thought)
i.e. when person suddenly carries out what he was [only just] thinking.} _{ditji nuru
fleeting sun
because it travels fast.} _{ngapa nuru
fast-flowing water} _{nganti nuru
fleet-footed animal} _{kindala nuru
swift dog} _{mana nuru
fast mouth (in talking), fast talker} _{turu nuru
fast-burning fire} _{kanta nuru
fast-growing grass} _{nuru turarana
to go to sleep quickly
adverb use.} nurujeli nhurru-yali fast; quickly adjective and adverb. _{nurujeli wapana
to go quickly} _{nurujeli dikana
More correctly: tikana.

to return quickly, to return in a hurry} _{nurujeli jatana
to talk fast} _{nurujeli mudana
to stop quickly; to finish off quickly} _{nurujeli ngundrana
to think quickly} _{nurujeli ngujamana
to recognise quickly} _{nurujeli bakuna
to dig fast} _{nurujeli nandrana
to strike quickly} _{nurujeli pitana
to pound quickly, to crush quickly} _{nurujeli patana
to grab quickly} _{nurujeli miribana
to kindle quickly} _{nurujeli wokaribana
to break off quickly} _{nurujeli turpana
to spin quickly} _{nurujeli wikana
to scrape quickly} _{nurujeli karpana
to mend quickly, to sew quickly
used thus with practically all verbs.} nurula nhurru-lha one who is quick Reuther: "Schnellaner". _{kana nurula
person who is always quick

Reuther: "Schnellaner".} _{kindala nurula
dog that is fast

Reuther: "Schnellaner".} nurulalu nhurru-lha-rlu speed; rapidity nurulalu jinkanala baku ngamai, wata jidni nganti nandrana warai speed your in vain is sitting, not you animal have killed your speed didn't help you, for you didn't catch the animal [in spite of it] nururina nhurru-Ri-rna to strive to go forward; to grow strong or stronger _{nururianimai jerra mita woritani
hurry yourself in that direction land into distant
go quickly, so that you reach that country, for it is far away} _{to strive to move forward} _{nururina dikana

Or tikana.

to endeavour to return home
adverb use.} _{manu nururina
for the spirit to hurry onward, to be ahead of oneself in thought} _{ditji nururina
for the sun to be in a hurry
in winter, when it sets so early.} _{nururina ngakana
to flow down swiftly
e.g. water.} _{nururina godana
to keep on raining harder and harder} _{nguna nururina
to move one's arms more rapidly
in walking.} _{buturu nururina
for a dust storm to grow worse (stronger)} _{nururina wontiterina
to search more and more diligently} _{nururina pirnarina
to grow [up] quickly} _{nguja nururina
for kind or species to move fast; to swing one's body whilst walking along} _{kumari nururina
for blood to flow [more] quickly
in one's veins.} _{mara nururina
to quicken one's hand; to work faster} _{tidna nururina
to quicken one's feet; to run faster} _{jaura nururina
to quicken one'swords; to talk faster} nururibana nhurru-Ri-ipa-rna to spur on, urge, encourage in walking, working, speaking. nururingana nhurru-Ri-inga-rna quickly to rush past; to roll faster downhill marda nururingana for a stone to roll fast downhill nururinaterina nhurru-Ri-rna tharri-rna to hurry oneself for one's own advantage nururinalalu nhurru-Ri-rna-lha-rlu haste; the act of hurrying nuruetja nhurru-yitya one who is quick, hasty whilst Narimalpirini was processing seed, the wind kept on blowing harder and harder. She called this nuru. nurunuru nhurru-nhurru very fast; very quick nura nhuRa tail masculine gender. _{kindala nura
dog's tail} _{kapita nura

kapita's tail} _{kurka nura

kurka's tail} _{nili
Reuther (in error): nini. (See Dictionary No. 1907 and No. 3036-30).
nura
mouse's tail} _{tjukuru nura
kangaroo's tail} _{pildra nura
opossum's tail} _{kanunka nura

kanunka's tail} _{tjutju nura
snake's tail} _{kantu nura

kantu's tail} _{kandri nura
stone-chisel handle} _{ngapa nura
water-tail
a place where water ceases to flow.} _{panto nura
lake-tail, end of a lake} _{nura wondra
wide tail, fat tail; thick root} _{paru nura
fish's tail} _{nura waka
small tail, short tail} _{nura ngurunguru
strong tail} _{nura pani
without a tail} _{nura wirina
to draw the tail in
said e.g. of a dog; also of a person when he has lost courage.} _{nura terkana
to dock the tail
said e.g. of a dog; also of a person who boasts of his deeds.} _{kalala nura terkana
to get up in order to wreak vengeance} _{potujeli nura terkana
to boast of one's possessions
or of one's wealth.} _{nura wutju
long tail, thin tail} _{nura kutiliri
curly tail} _{nura ngaru pirna
[very] bushy tail} _{nura dukana
for the tail to be riding
for a dog] to rest its tail on its back. Used also of people who are very annoyed. This illustration is borrowed from the goanna.} _{nura tipa
tip of a dog's tail} _{nuranto
tailed; [born] with a tail} _{nura pintjiri pirna
lice-infested tail
this is a term of abuse.} _{nura malka
tail marks} nunku nhungku extinguished; obscured; dark, gloomy _{turu nunku
burnt-out fire} _{milki nunku
dim eye} _{mudla nunku
broad, fat face} _{pirra nunku
dull, pale, clouded moon} _{ditji nunku
darkened sun} _{ngaru nunku
hoarse voice} _{nunku ngankana
to extinguish; to darken} nunkurina nhungku-ri-rna to go away; to withdraw; to grow dark; to go out, to die away _{milki nunkurina
for the eyes to grow dim} _{turu nunkurina
for the fire to go out} _{pirra nunkurina
for the moon to grow dull
or be clouded over.} _{ditji nunkurina
for the sun to lose its brightness
to grow dim.} _{nunkurina buruna
to crouch together, to squat down together
on account of the cold.} _{mita nunkurina
for the ground to get cold; for it to get cold} nunkula nhungku-lha one who has become dim-eyed Reuther: "der Truebeaner". someone does not see well any more. nunkulalu nhungku-lha-rlu gloominess, darkness; chilliness, ice-coldness in Kandrimuka the fire of Watapajirini went out. She called this nunku. nunkuetja nhungku-yitya one who habitually sits in the dark neji nhiyi elder brother masculine gender. not to be confused with the first-born. All elder brothers are neji, all younger brothers ngatata. The oldest brother always has the right of guardianship over his other brothers and sisters; accordingly, he is most highly respected. In every situation of life his younger brothers and sisters turn to him. He acquires a wife for himself by offering his sister in marriage to another man, and in exchange receives his sister for a wife. He deals in the same way with his other brothers and sisters. If he hasn't enough sisters to offer in exchange for a wife on behalf of each of his brothers, he has to make some other arrangements. In these matters the neji is, as it were, his mother's executive counsel, for soon after the child's birth she, together with a woman from the opposite moiety, has decided on its marriage. If the mother dies, the elder brother assumes full powers of attorney. He protects his younger brothers and sisters, intercedes for them, and, if need be, avenges the death of a younger brother or of his father. However, he is embarrassed (ashamed) if his sister's marriage turns out a failure, and is obliged to care for her as a widow. The respective brothers call each other nejimara brothers in common; blood brothers. Reuther: "Brueder zusammen, bebruedert, verbruedert". These kinship terms are rather ambiguous; however, I believe that 'blood brothers' in this instance fits the case. In the same way [the members of] the two moieties, Reuther: "Geschlechtslinien" Materi and Kararu, call themselves nejimara tribal brothers, Reuther: "bebruedert". This also is not an accurate description of the relationship. The common term used is 'tribal brother'. i.e. one Materi man calls the other 'brother' because he is of the same moiety. So they are blood relatives, as it were. From this it follows that no one in the Materi moiety can marry another Materi [person]. The same applies in the case of the Kararu. Since in pagan circles such a marriage is regarded as incestuous and draws strangulation in its wake, even at the Mission these two moieties have not yet vanished. Nejijai! (elder brother) is the form of address when speaking in public. Thereby people are respected. Even in ordinary, everyday life one likes to say neji to an older man, although it is desirable to hear pirnaru (honourable, prestigious, old man). Even the particular animal, whose [totemic] name one bears within the moiety, is called one's neji. (cf. pintara). cf. No. 2788, No. 317-16. Winter is [also] called neji because it is a more refreshing season for the native people. They are enabled to walk, hunt, and travel about more. In the same way everything that revives, refreshes and gratifies, etc. is called neji. The index finger is a neji; it is the first-born of the [hand's] 'mother,' Reuther inadvertently wrote "Vater" 'father'. However, the thumb is the 'mother-finger' cf. marangandri No. 1133. because it is next to the thumb ('mother of the hand') Reuther inadvertently wrote "Vater" (father). However, the thumb is the 'mother-finger' (cf. marangandri Entry 1133. and is the longest [finger]. The other three fingers are ngatata. The big toe on the foot is the ngandri mother), while the other toes are her 'daughters'. cf. No. 2788, No. 317-16. ninta nhintha modesty; modest, embarrassed _{ninta ngamalkana
to have a sense of modesty} _{maraninta
modesty of the hands
i.e. when hands are ashamed and shrink from doing wrong.} _{palkuninta
physical modesty
e.g. of a shy and bashful person who does not put himself forward.} _{mananinta
modesty of speech
e.g. on the part of one who is shy to speak in the presence of others.} _{pantja ninta
embarrassed by one's legs
e.g. when a man dislikes people watching him walk.} nintali nhintha-li shy, modest, ashamed adjective and adverb. _{ngani nintali
I am shy, ashamed} _{widlani nintali
shy, bashful in the presence of women} _{ngaparani nintali
shy in the presence of one's father} _{noani nintali
embarrassed in the presence of one's wife} _{nintali ngankana
to make feel ashamed; to embarrass} _{mita tulani nintali
shy in a strange country} _{nintali ngamana
to sit down bashfully} _{nintali wirarina
to walk around bashfully} _{billini nintali
ashamed of one's (poor) net-bag} _{nintali jatana
to talk in a shy manner} _{ninta pani
without shame or modesty} nintalalu nhintha-lha-rlu bashfulness, modesty nintalupilka one who does not feel at ease, but is always shy or bashful Patukarini felt a sense of shame, when she had to wander about on her own, without a husband. ninkida nhingki-rda of place. here _{ninkida ngamana
to sit here} _{ninkida kanta marapu
there is lots of grass here} _{ninkida nangana
to pour in here} _{ninkida kampana
to gather together here} _{ninkida paru manina
to catch fish here} ninkidani nhingki-rda-nhi of place. hither; in this direction; to this place _{ninkidani turu kampana
to bring firewood hither} _{ninkidani talara godana warai
the rain has fallen in this direction} ninkilanijerra nhingki-rda-nhi yarra of place. from here to there ninkilanijera nhingki-rda-nhi yara of place. from there to here ninkitaia nhingki-rda-ya of place. in this direction ninkidalu nhingki-rda-rlu of place. thus far; hitherto; up to here ninkinipini nhingki-nhi-pini of place, used demonstratively. as far as this place ninkinipara nhingki-nhi-parra of place, used demonstratively. as far as that place nili nhili nhidli common type of mouse feminine gender. njenmana nyanma-rna to dam off; to block up, to plug up; to barricade; to hide _{ngapa njenmana
to dam off the water} _{minka mana njenmana
to block up the mouth of a cave} _{koko mana njenmana
to plug up the hole of a hollow tree} _{kindala mana njenmana
to block up, barricade the entrance to a [wild] dog's lair} _{punga wilpa njenmana
to plug the holes inside a wurley} _{poto wilpa njenmana
things hole to plug; to discharge a debt; to balance one article of trade with another} _{pajamoku mana njenmana
to seal one end of a hollow [bird-]bone
with resin.} _{kumari njenmana
to stop the blood, to check the flow of blood} if blood is drawn from an arm through the opening of a vein, efforts are made to check the flow of blood by firmly tying a string around the upper arm. _{palto njenmana
to block the way, to blockade the boundary
Word is passed around that no more articles of trade are to come in or go out.} _{punga mana njenmana
to barricade the entrance to a wurley} _{njenmana dikana

More correctly: tikana.

to hinder to return
adverb use.
to hinder someone from going further, thus forcing him to return. When certain people are unwelcome, but are known to be already on the way [for a visit], a messenger is sent out to meet them eventually, and tell them (hypocritically) that no rain has fallen [in these parts] for a long time; consequently there is little to eat, and it will be impossible to wait on them in accordance with custom. Since the latter depend on hospitality, they stay [where they are], so as not to cause the [local] people any embarrassment.} _{pariwilpa njenmana
to plug up or cover the sky
for the sky to become overcast again. When a rain cloud has passed over so that a clear sky shines forth, but then another cloud covers up the area which was clear, [it is said] to have crammed up the sky.} _{paua buljuru mana njenmana
to cover a seed-pit with loam} _{pitani njenmana
to hide under trees or bushes} _{mardani njenmana
to hide under stones; to cover with stones} _{pirra wilpa njenmana
to plug the hole in a coolamon} _{nariminka njenmana
to fill in a grave} njenmaterina nyanma-tharri-rna to dig oneself in; to unite, to join together; to contract, to get smaller of a circle njenmijirbana nyanma-iyirpa-rna to bury something or drive it into a corner for somebody else. njenmanaterina nyanma-tharri-rna to bury or cover up something for oneself njenminjenmina nyanma-nyanma-rna to bury, to cover up This is obviously a reduplicated verb, which Reuther inadvertently spelt njenminjanmana". njenmalalu nyanma-lha-rlu act of filling in, act of burying, act of covering up njenmanietja nyanma-rna-yitya one who plugs something up; one who buries njenmarina nyanma-ri-rna to be just on the point of plugging something up njurlina nyurli-rna to throttle, to strangle; to knead; to suffocate, to put to death _{kana njurlina
to strangle a man
this often happens, when it is secretly planned to take a man's life.} _{nganti njurlina
to strangle an animal} _{kinka njurlina
to stifle or suppress laughter} _{kanta njurlina
to kill off the grass
i.e. to twist it together, or to roll it into a ball.} njurliterina nyurli-tharri-rna to become entangled; to get oneself confused, to get entangled e.g. in grass or bush. njurlinaterina nyurli-rna tharri-rna to strangle for one's own benefit njurlijirbana nyurli-iyirpa-rna to strangle on behalf of somebody else njurlimalina nyurli-mali-rna to strangle or kill one another njurlilalu nyurli-lha-rlu act of killing by strangulation njurlietja nyurli-yitya killer; strangler njurlila nyurli-lha one who has been strangled or killed njurliri crouched together; shrivelled together; exhausted _{milki njurliri
twitching eyes
i.e. when people squeeze their eyelids together.} _{palku njurliri
crippled, shrivelled-up body
as the result of illness or of creeping old age.} _{mita njurliri
game-hunted country
when there are no more animals available to be caught.} _{ngapamandra njurliri
congested waterhole

Reuther: beengter Wasserleib ( = literally, 'choked up water-body'). However, ngapamandra is an idiomatic expression for a fairly large waterhole.

i.e. when the water is covered with birds.} _{kana njurliri
miserable human [specimen]
e.g. when the skin is punctured with sores, so that it is no longer whole, as it were.} _{ngapala njurliri
one who is drenched and frozen
Reuther: Wasseraner frostig.
to the skin
with goose-flesh, i.e. one who is chilled to the bone after walking in the rain or standing in water.} _{njurliri marapu
lots of shrivelled-up people
i.e. lots of sick people who walk, sit, or lie around huddled up.} _{njurliri ngankana
to constrict; to congest, narrow down} njinjaru nyinyaRu surly, sullen; obstinate, pig-headed, defiant _{kana njinjaru
obstinate man} _{ngapani njinjaru
stoical as far as water is concerned
capable of holding out [without water]; one who doesn't shrink from water when it is cold} _{kupa njinjaru
obstinate disobedient child} _{tidna njinjaru
feet which are resistant
disregardful of stones and thorns.} _{kalara njinjaru
blunt stone axe} _{palku njinjaru
resistant body
disregardful of heat or cold.} _{njinjaru karipaterina
incessantly to pursue or follow up
adverb use.} _{nganti njinjaru
tenacious animal
one that doesn't die straightaway.} _{kirra njinjaru
inflexible boomerang
i.e. one which doesn't retain its correct twist [or bias].} _{kindala njinjaru
intractable dog} _{mandra njinjaru
insubordinate messenger
who doesn't go when ordered to do so.} _{mankara njinjaru
obstreperous young girl
who refuses to marry the man to whom she is betrothed.} _{pariwilpa njinjaru
obdurate sky
when it doesn't want to rain.} _{paia njinjaru
obstreperous bird
that won't let itself be caught.} _{paru njinjaru
obstinate fish
that won't allow themselves to be caught in nets.} _{mita njinjaru
disagreeable country
whose ground is either [too] cold or [too] hot, so that one dislikes going there.} _{tala njinjaru
inflexible [fur] skin
which has got so hard in the sun, that it can no longer be properly treated.} _{mudla njinjaru
repugnant face} _{tali njinjaru
dry tongue
when there is no meat to eat.} _{pantja njinjaru
fearless knees
when a man strides forth fearlessly.} _{jaura njinjaru
contradictory news} _{turu njinjaru
obstinate fire
that doesn't want to burn.} _{mardani njinjaru
unwilling to cede a millstone to someone else} _{mana njinjaru
insensitive mouth
i.e. when someone is able to eat very hot food and the mouth is conditioned to it.} _{wutju njinjaru
obstinate fire-rubbing stick
that won't produce any coals.} _{woldrala njinjaru
indifferent to heat

Reuther: "Hitzaner nichtachtend".

i.e. when someone takes no notice of the heat.} _{talpa njinjaru
dull ear
that doesn't want to listen.} _{watara njinjaru
contrary wind
i.e. a wind that continually blows in the opposite direction.} _{muntja njinjaru
disagreeable patient} _{ditji njinjaru
sun that gives no warmth in winter} _{mara njinjaru
numb hand
from the cold.} _{tjutju njinjaru
snake that is hard to kill} _{doku njinjaru
stiff back
i.e. a back which is painful, so that one cannot stand up properly.} _{pungani njinjaru
attached to one's wurley
so that one cannot leave it.} _{pantuni njinjaru
attached to a lake
so that one cannot leave it.} _{mita kamanelini njinjaru
attached to one's native country} _{nejini njinjaru
attached to one's elder brother} _{njinjaru karkarkana
continually and blatantly to entreat
adverb use.} njinjaru nganana to be intrusive; to hang onto something; not to let go _{jaurani njinjaru nganana
to hold onto one's words
when one keeps on saying the same thing} _{noani njinjaru nganana
to cling to one's husband
not to leave him} _{kindala njinjaru nganana warukatini
for a dog to stick hard to [the trail of] an emu
to take a direct course in pursuit of it, and not give up the chase.} _{minkani njinjaru nganana
to be relentless about a hole
to dig it right out and not leave it half-finished.} _{kupa njinjaru nganana
for a child to feel attached} _{njinjaru nganana wapala
to be determined to go on
to keep going in spite of all difficulties} _{tidna njinjaru nganana bulurani
for feet to adhere to clay
unable to make real progress} _{patamalila pudla njinjaru nganai
the couple is holding firmly together in order to receive each other in marriage} _{talarani njinjaru nganana
to be unafraid of rain
to be undeterred by rain} _{diltja njinjaru nganana
for muscles to be astringent
unwilling to go any further after one has been sitting down for several days} _{potuni ngatjina njinjaru nganana
to be persistent in begging for things
to be quite compulsive and unashamed at begging} njinjaru ngananaterina nyinyaRu ngana-rna tharri-rna to be persistent in one's own interests _{ngantini njinjaru ngananaterina
to be persistent in game-hunting for oneself
to keep on hunting it for reputation's sake or to be able to eat it oneself.} _{tidnani njinjaru ngananaterina
to keep on following a trail for one's own advantage} _{kulkana njinjaru ngananaterina
to keep on guarding, protecting, defending (something) in one's own interests} _{nguranilu njinjaru ngananaterina
in one's own interests to keep on until camp is reached
not to rest [on the way] until one has reached camp.} njinjaru nganaterina nyinyaRu ngana-tharri-rna to hold oneself firmly [in check] njinjaru nganalalu nyinyaRu ngana-lha-rlu act of holding on firmly njinjarula nyinyaRu-lha one who doesn't allow himself to be deterred; Reuther: "der Sichnichtabschreckenlassende". one who is undaunted njinjaruetja nyinyaRu-yitya shameless beggar; genuine hanger-on njinjaru ngankijirbamalina to remain firmly attached to one another when Kirlawilina had found a young girl and wanted to marry her, she refused him and never left her father's side, but clung to him [wherever he went]; she was njinjaru (deeply attached, devoted) towards her father and njinjaru (obstreperous) towards her suitor. njurdu nyurdu body-hair masculine gender. not the hair on the head; the latter are para. Women's hairs growing on the body are called winti. This is the term used for 'pubic hair'. cf. Dictionary No. 2640, and Vol. X, III toa 22 and 26. _{nganti njurdu
animal-skin hair
these hairs are rubbed off on hard ground and twisted together to [form] string for pubic coverings.} _{kana njurdu
human body-hair} _{mana njurdu
mouth hair, moustache} _{tidna njurdu
hair on the leg} _{para njurdu
rug made of animal skins} _{kindala njurdu
dog hair} _{kapura njurdu
armpit hair} _{wokara njurdu
neck hair} _{mandra njurdu
stomach hair} _{njurdu nguru
strong hair. This term is applied to a man who expresses his opinion plainly and bluntly} _{njurdu madlentji
bad hair, ungainly hair, scrubby hair} _{njurdu punkana
for body-hair to grow} _{njurdu japina
to singe off body hair
this is done prior to a sacred ceremony.
Reuther: "Goetterfeierlichkeit".} _{njurdu dijana
to spin pelt hair
[into string]} _{njurdu terkana
for body hair to stand out like bristles
this is said of a person who won't give in, but always claims to be in the right.} _{njurdu karitjina
for body hair to change
to acquire a different appearance, e.g. when a [young] person is growing up.} _{njurdu nandrana
to beat out hair for the purpose of spinning} _{njurdu karamalina
to get each other's body hair mixed up
e.g. as when two people sleep together in order to keep each other warm.} _{njurdu balu
body-hair naked
devoid of body-hair.} _{njurdu maru
black body-hair} _{njurdu maralje
red fur} _{njurdu pilki
different body-hair
of another kind [or species].} _{njurdu manngarina
to feel ashamed} _{paja njurdu
bird feathers
of young birds that have only just emerged from the egg.} njurdurina nyurdu-Ri-rna to grow or acquire hair i.e. when the hair begins to grow on the body. njurdula nyurdu-lha person covered with hair njurdulalu nyurdu-lha-rlu act of growing hair njurdurinaterina nyurdu-Ri-rna tharri-rna to cover oneself with hair Nurawordubununa made some string for himself from animal hair, and called the latter njurdu. nilji nhilyi egg white, discharge, soft flesh masculine gender. _{kapi nilji
white of an egg
yolk (yellow)
Reuther: "das Rote" 'the red'.
is called the kuri).
Reuther does not give the Diyari expression here so I have added it.} _{mana nilji
gums} _{mara nilji
soft pink flesh of hand
between the fingers.} _{tidna nilji
soft pink flesh between the toes
as in [3].} _{milki nilji
discharge from eyes

Reuther: "das Augeneiter".} _{patara nilji
tree resin} _{ngardu nilji
core of ngardu seed
also the white kernel in all varieties of seed.} _{talara nilji
isolated rain-clouds} _{pantja nilji
bone marrow

Reuther: "das Knochenoel", whereas the usual term is Mark. The word could also imply a type of gelatine derived from the boiling of cattle hooves and leg-joints.} niljirina nhilyi-ri-rna for gums to become visible when a person has lost his teeth. niljiribana nhilyi-ri-ipa-rna to force resin from trees the heat does this. niljiterkana nhilyi tharka-rna to ascend, to approach e.g. rain. _{mita niljiterkana
for a track to continue to extend} _{paua niljiterkana
for seed to develop to maturity} _{kima niljiterkana
for a boil to swell up considerably} _{ngapa niljiterkana
for water to trickle together} _{mani niljiterkana
for fat to drip down} niljidunkana to come up; to sprout _{kanta niljidunkana
for grass to come up} _{ngapa niljiterkana
for water to well up} _{paua niljiterkana
for seed to come up} nginingini distorted mudla nginingini distorted face, as when someone bites into a sour apple. ngininginirina to distort; to turn away _{mudla ngininginirina
to distort one's face; to grimace
e.g. when a person has caught a cold.} _{mudla ngininginirina
to turn away one's face} _{mudla ngininginirina
storm-clouds ascend into the sky and recede again

This is obviously a Diari metaphor, in which storm-clouds are described as having a 'face' (mudla).} ngininginiribana to cause someone to distort his face the men of Darana had grimaced faces after eating miminkila. It is from here that the word is said to have originated. ngurlungurlu gloomy; foggy; dark _{ngurlungurlu najina
to see dimly; not to see clearly} _{pariwilpa ngurlungurlu
dismal sky
when enveloped in dust or fog.} _{pirra ngurlungurlu
obscured moon
when conditions are dusty or foggy.} _{milki ngurlungurlu
dim eye[sight]
i.e. when a person is unable to see properly.} _{tjuru ngurlungurlu
dull mind, intellect
e.g. when one does not understand a speech or cannot grasp it.} _{ngaiala ngurlungurlu
indistinct [or unintelligible] voice
e.g. when one cannot understand what somebody is calling out.} _{kulnuni ngurlungurlu
uninformed about someone
e.g. when [that] someone is away and one does not know where he is.} _{malka ngurlungurlu
hazy, indistinct, faded marks [or figures]} _{pirra ngurlungurlu
unrecognisable marks on weapons
so that their totemic
Reuther: "das Geschlecht (Seichen)".
symbolism cannot be clearly seen.} _{tidna ngurlungurlu
old jumbled-up footprints} _{mardawonpa ngurlungurlu
dark or obscure mountain
when it is still a long way off.} _{talara-palku ngurlungurlu
clouds enveloped in fog} ngurlungurlurina to grow dark or dim; to become obscure _{tjuru ngurlungurlurina
for memories (thoughts) to grow dim
i.e. to have still only a vague memory of something.} _{ditji ngurlungurlurina
for the sun to become obscured} _{mita ngurlungurlurina
for the landscape to become obscured
by fog} _{milki ngurlungurlurina
for eyes to grow dim} _{malka ngurlungurlurina
for marks or symbols to become obscured or obliterated} ngurlungurluribana to obscure; to darken e.g. as dust obscures the earth or the sun, etc. ngurlungurluriterina to keep oneself in obscurity, to turn up a long way from home ngurlungurlurinaterina to obscure something for oneself ngurlungurluribalalu act of darkening or obscuring ngurlungurluetja obscurer e.g. dust. Darana saw clouds coming up, 'enveloped' in dust; this he called ngurlungurlu. njani nyarni blunt; stumpy _{kalti njani
blunt spear} _{kalara njani
blunt stone axe} _{manatandra njani
short (stumpy) teeth} _{wona njani
short digging-stick} _{workara njani
blunt coolamon
this [vessel] is utilised as a shovel; in this case there is the absence of a sharp edge.} _{tula njani
blunt stone-chisel} _{marapiri njani
stubby fingernails, short fingernails} _{mudla njani
stubby face, very fat and full face} _{kuri njani
blunt mussel-shells

Reuther: "Fischschale". These were used for the paring or scraping of reeds in the preparation of flax. cf. No. 848.} _{kana njani
short man, thick-set man} _{nura njani
fat tail, stubby tail} njanirina nyarni-Ri-rna to get blunt njaningankijirbana nyarni-nganka-iyirpa-rna to make (something) blunt njaniriterina nyarni-Ri-tharri-rna to grow blunt of itself njanirinaterina nyarni-Ri-rna tharri-rna to make something blunt for oneself njanila nyarni-lha blunted [or stunted] one this is said of the sun, when it shines at intervals and does not [give off] any heat. njanilu nyarni-rlu until it is blunted njanilalu nyarni-lha-rlu bluntness; stumpiness Dimpiwalakana blunted [the edge of] his coolamon in the course of digging. nirinirimankana to shiver, to shudder; to take fright as when an ice-cold sensation creeps over one. _{karari tinkani ngani nirinirimankana warai kutjini, ngampu nulia ngana patana warai
today during the night I shuddered at a spirit, nearly he me grabbed
I was horrified last night at [seeing] the devil, for he almost had me in his grasp} _{talara praitjali nirinirimankana
to be startled by lightning} _{narieli nirinirimankana
to be scared of death} _{ngapali nirinirimankana
to shiver from [the coldness of] water} _{tjutjujeli nirinirimankana
to be startled at [the sight of] a snake} _{jaurani nirinirimankana
to be shocked by news (words)} nirinirimankibana to give a fright Reuther: "erschreckt werden" (to get a fright). However, this is a derivative verb, with -bana added to the stem, changing an intransitive verb into a transitive one. nirinirimankila startled person nirinirimankilalu fright; shock nirinirimankinietja one who frightens, scares, or alarms when Wariliwulani saw the spirit of her son, she was deeply startled. She called this nirinirimankana. ninjilbana to turn upside down; Reuther: "umstuelben" instead of umstuelpen. to turn over at the edges _{tala ninjilbana
to turn a skin inside out
when pulling it off [an animal].} _{ngapajunga ninjilbana
to turn a water-bag up at the edges

Reuther: "umkrempen".} _{jaua ninjilbana
to peel small [wild] onions} _{billi ninjilbana
to turn a net-bag inside out} _{mandra ninjilbana
to turn one's stomach upside down [or inside out]
when one has eaten too much so that one belches} _{ninjilbana jatana
to speak very sharply
to speak bitingly or sarcastically} ninjilbaterina nhinyilpa-tharri-rna to distort one's face whilst laughing, crying, or jesting. ninjilbala nhinyilpa-lha one who pulls faces ninjilbalalu nhinyilpa-lha-rlu act of pulling faces ninjilbanietja nhinyilpa-rna-yitya one who distorts his face njindi fur; skin masculine gender. noa nhuwa spouse this is the common expression for 'husband' and 'wife'. It is not customary to say: 'my husband' or 'my wife', but for the husband as well as his wife to say: noa ngakani my spouse. _{noa ngakani muntja parai
my spouse is sick and laid up} _{noa jinkani
your spouse} _{noa jinkimalina
to give each other marriage partners
in most instances the elder brother (neji) attends to this, unless the mother has already made provision for it. A man (brother) receives the sister of another man in the opposite moiety, and in exchange gives his sister to her brother. In this way both he and she receive a marriage partner.} _{noa jinkina
to give a marriage partner} _{noamarra
with husband or wife, both husband and wife} _{nganti noamarra
animal pair
both male and female animals} _{kindala noamarra
male and a female dog
Similarly of birds, etc.} _{materaiaia mangini noani
man's duty (occupation) to his wife
a man's duty to his wife is: (a) turu waltana
to carry firewood; (b) katu nandrana
to (cut down and) erect a windbreak; (c) ngura bakuna
to dig out a camping-spot, and clear it of [all] undergrowth; (d) tepi kulkana
to guard and preserve life; (e) nganti nandrijirbana
to kill game, to provide meat; (f) punga wotijirbana
to build her a wurley;
Reuther: "Geschlechtsreihe".

(g) paja kampijirbana
to hunt and kill birds for her; (h) palto kuribana
to tread out a track for her, to walk on ahead in the course of their travels; (i) paru kalkibana
to select fish for her; (j) kupa kanku kiri ngankana
to instruct and train male children; (k) mura warabijirbana
to rehearse and relate mura legends to his sons; (l) kirra dakibana
to make boomerangs for youngsters; (m) to weave nets.

dakana is used with jama
fishing net, billi
netbags etc.} _{widlaia mangini nganai
woman's job
Women's jobs are: (a) paua nandrana
to gather [edible] seed; (b) jaua wilkana
to dig up small [wild] onions; (c) ngapa mandrana
to carry water; (d) ngardu pitana
to pound ngardu seed; (e) mankara kiri ngankana
to instruct and train girls; (f) jindriwima wonkana
to perform wailing songs.
Reuther: "Weinengebetsgesang auffuehren".
This is [a rhythmic form of] loud crying and wailing, after the style of a song; (g) kumana
to perform a type of dance;

(h) narini ja wimani kumana
to perform this type of dance when death has taken place, or during the ceremonial songs; (i) mangawaru kiri ngankana
to instruct widows as to how they are to conduct themselves; (j) palara wapana
to go forth as mediators between two warring factions; (k) kupa najinajibana
to watch and supervise children.} ngaka ngaka front of neck masculine gender. _{kana ngaka
front part of a man's neck} _{paja ngaka
forepart of a bird's neck} _{billi ngaka
upper edge of a dilly bag} _{ngapa ngaka
inlet of a creek into a lake
[literally, 'neck of a lake'].} _{tjutju ngaka
front of a snake's neck} _{ngaka pajiri
long fore-neck} ngakaliri throat; gullet of humans and animals. masculine gender. ngama ngama woman's breast; udder (of animals) feminine gender. _{widla ngama
woman's breast} _{pirra ngama
shield

cf. No. 2816-4. This is probably the weapon which S. Gason spells "pirrauma" and describes as being "a shield, oval shaped, of solid wood, from 1-ft. to 3-ft. long, and from 6 in. to 1-ft. wide" [(Manners and Customs of the Dieyerie Tribe).} _{ngama katakata
type of grass
whose broken-off stems weep a milky [fluid].} _{tupara ngama
edible type of grass} _{ngamawiri
breast-bone of an emu} _{kindala ngama
udder of a female dog} _{ngama tanka
teats on an udder

Reuther writes "Ziezen" instead of "Zitzen".} _{ngama dulku
more erect breasts of a young maiden} _{ngamapilkaparani
drooping breasts of an elderly woman} _{ngamaterkani
for breasts to be upstanding
woman who as yet has not given suck to a child.} _{ngama karla
empty breasts
woman whose new-born child has died} _{patara ngama
gum-tree's breast
knot or knob [growing out] of a gum-tree} _{ngamarku
kind of seed
this plant is practically extinct, because the cattle are very fond of eating it. The Aborigines, [too,] eat it with relish; however, it will be difficult to preserve a specimen, since it can [no longer] be found.} _{ngama kaldri
bitter breast
orphan, child that cannot drink at its mother's breast, because she has died.
a strange phenomenon here comes to light. Another woman allows such a child to suck at her breast, whereby she is said gradually to acquire [a capacity for] milk, so that [this] woman who has not given suck to a child for years now receives milk for a new-born child. Elisha sucked at his grandmother's breast, because his own mother had died.} _{ngama wanjura
breast that has been sucked dry
e.g. when a mother finds that she is pregnant again and her [supply of] milk therefore recedes.
if at all possible, children are suckled until they reach the age of three or four years.} _{ngama pirna
big breast
mother who has a large supply of milk.} _{ngama turu
dry breast} _{ngamaturukuru
completely dried up breast, parched empty breast
breast does not protrude [because it is] devoid of flesh [and muscle].
this (Ngamaturukuru) is the name given to the evening star.} ngamarina ngama-ri-rna for breasts to swell [or develop] i.e. when the fleshy breasts of a young maiden grow more and more prominent. this is an indication that real marriage is now befitting [or expedient]. Alas, the tenderest bond of a God-pleasing marriage has been perverted by the devil in heathendom (unfortunately even in Christendom) through sinful, carnal sensuality. Well for us that we, as the bride, have an eternal Bridegroom! Words here are inadequate to [describe] the tenderest love of eternity. ngamamudani ngama murda-ni dried up (ceasing) breast; last-born child masculine gender. breast which no longer suckles. ngamiri ngamirri young woman, unmarried maiden one whose breasts are fully developed. feminine gender. Ngamaturukuru evening star feminine gender. ngaltjangaltja unsuccessful masculine gender. _{paua ngaltjangaltja
residue of seed pulp

Reuther: "Samenbrei".

pulp that remains adhering to a millstone.} _{kana ngaltjangaltja
unsuccessful victim
person on whose life an attempt has often been made, but who has always escaped death.} _{ngura ngaltjangaltja
unsuccessful murder camp
camp in which one man has been marked out for a long time as a victim for a killing, but to which one could not get near.} ngaltja ngaltya sputum, spittle; saliva masculine gender. _{mana ngaltja
saliva of the mouth} _{ngurlu ngaltja
foam on water} _{ngaltja worana
to spit out or eject one's sputum} _{ngaltja worana
to spit
whilst eating human flesh, in order to suppress one's feelings of sorrow.} _{ngaltja dakana
to belch} _{ngaltja julkana
to swallow one's sputum} _{ngaltja ngankana
to induce saliva
by chewing tobacco.} ngaltjarina ngaltya-ri-rna to secrete, to dribble; for foam to form at water's edge e.g. dribble when saliva forms in the mouth. ngaltjaribana ngaltya-ri-ipa-rna to create saliva; for wind [to whip up] foam on the shore of a lake e.g. make saliva by chewing tobacco. ngaltingalti moderately cool ditji ngaltingalti moderately cool sun, or day it is the time of day when the sun stands midway between its zenith and its point of setting. ngaltingaltirina to tend towards becoming moderately cool ngaltingaltiribana to compel the sun to become moderately cool this is done by chanting invocatory songs while on a journey, so that one is enabled to travel further. ngampu like-minded person; assistant masculine gender. _{ngampumarra
with someone of a like mind} _{ngampumarra
competitors
the name by which players call themselves on each side, when competing against another team.} _{ngampumarra
male ceremony group
all the menfolk who are gathered together at a sacred ceremony, as distinct from the women.} _{ngampumarra
collaborators
all the menfolk who assist one another during a fight.
the [followers] of Kakalbuna, who played together in two opposing teams, called themselves ngampumarra.} ngampu ngampu almost; nearly _{ngampu nandrana
to almost kill} _{ngampu patana
to almost grab} ngandru crowd, host, multitude masculine gender. _{pita ngandru
clump of trees} _{kana ngandru
crowd of people} _{turu ngandru
heap of firewood} _{nganti ngandru
mob (pack) of animals} _{billi ngandru
heap of net-bags} _{mirka ngandru
heap (mob) of ants} _{winkara ngandru
extensive flat overgrown with winkara [bushes]} _{paua ngandru
heap of [edible] seed} _{punga ngandru
cluster of numerous wurleys} _{paja ngandru
flight [or flock] of birds} _{marda ngandru
heap of stones} _{ngandru ngankana
to build a heap} _{kanta ngandru
lot of grass in one area} _{paru ngandru
shoal of fish} _{kapi ngandru
heap of many eggs} _{ngandrujeli najina

Reuther inadvertently wrote ngardujeli

for a host to see
for many people to be watching.} _{ngandrujeli nandrana
for a crowd to kill
for many to assist in the killing [of a man].} ngandrurina to mount up; to increase [in number] _{kana ngandrurina
for people to congregate
i.e. for many people to come together.} _{paltuni tidna ngandrurina
for footprints to multiply
i.e. become more and more numerous.} ngandruribana to build into a heap _{turu ngandruribana
to collect a heap of firewood} _{marda ngandruribana
to amass [or collect] a heap of stones} ngandrurgandru numerous groups, heaps masculine gender. as in No. 1989. ngankana nganka-rna to make, to produce, to prepare; ritually to imitate Reuther: "nachahmen in der Form". _{kana ngankana
to work on people
i.e. to persuade, convince; exhort, encourage; call, send, silence. It implies everything, in fact, that can exercise an influence on others.} _{punga ngankana
to construct a wurley, to repair a wurley, to clean out a wurley} _{paua ngankana
to produce seed
i.e. to pluck the stalks, flay, winnow, and grind the seed, to stage the invocatory songs [for the increase of seed], or to enchant [the seed].} _{talara ngankana
to produce rain
i.e. to repeat to "the deity" the invocatory songs of the muramura on behalf of rain.} _{warukati ngankana
to produce emus
i.e. (as in No.4) to work on "the deity" with the [appropriate] ritual of the muramura, on behalf of emus, to go on an emu-hunt; to chase emus.} _{watara ngankana
to produce wind
as in Nos. 4 and 5.} _{paru ngankana
to produce or make fish
as in Nos. 4 and 5.} _{woma ngankana
to produce woma

as in Nos. 4 and 5.} _{kapiri ngankana
to produce lizards
as in Nos. 4 and 5.} _{kapi ngankana
to produce eggs, to lay eggs
as in Nos. 4 and 5.} _{muluru ngankana
to produce caterpillars, to collect, roast caterpillars
as in Nos. 4 and 5.} _{kudnijinka ngankana
to produce wood grubs, to gather or roast wood grubs
as in Nos. 4 and 5.} _{pildra ngankana
to produce opossum

. Reuther (in error): "wilde Katzen" 'wild cats'. In numerous instances Reuther has correctly described the pildra as opossum cf. No. 1888-6, No. 2062-8, No. 2827-18; Volume VIII, No. 174; Volume IX, No. 281; and Volume X, p.1, No.22. Especially see the legend on the opossum and the wild cat in the Dictionary No. 982-9.

as in Nos. 4 and 5.
also to hunt or roast opossum, and to process their fur.} _{paljangani ngankana
to produce [a kind of] resin
as in Nos. 4 and 5.} _{ngulji ngankana
to produce [a kind of] resin
as in Nos. 4 and 5.} _{jaua ngankana
to produce small wild onions
as in Nos. 4 and 5; also to dig up wild onions, clean and roast them, or rub off the peel.} _{winkara ngankana
to produce [a type of] grass
as in Nos. 4 and 5.} _{manjura ngankana
to produce manjura plants} _{worduru ngankana
to produce a [kind of] edible root} _{kuntjiri ngankana
to produce a [type of] edible plant} _{danju ngankana
to produce a type of berry} _{majaru ngankana
to produce rats} _{mura ngankana
to make the deity

Here Reuther quite unnecessarily interprets the word mura (written in German with a capital 'M,' as all nouns are) as though it refers to the Supreme Being or the personal deity. The very next phrase, however, negates that idea, for the word mura in this context means 'sacred ceremony'.

to perform the rituals
Reuther: "die Formen".
and totemic songs at the sacred ceremonies,
Reuther: "Goetterfeierlichkeiten"
like the muramura performed them once upon a time, in order to acquire for the preservation of physical life something that was not yet in existence. In this connection it is also customary to say:
ninaka mura
this ceremony

Reuther: "diesen Gott" 'this deity').

i.e. to perform, in the presence of the deity, the ritual of the particular muramura concerned, in order to acquire something or another which is needed for this temporal life.} _{kindala ngankana
to produce dogs
also to incite, provoke, or spur them on.} _{kapita ngankana
to produce kapita} _{paja ngankana
to produce birds' [eggs]
also to gather them.} _{pirra ngankana
to make coolamons
to manufacture them and finish them off.} _{jama ngankana
to weave [fishing] nets} _{mita ngankana
to make ground
to decide on a place to meet.} _{ngura ngankana
to establish camp} _{muntja ngankana
to make ill; to cast a magic spell over} _{wima ngankana
to stage a ceremonial song} _{ngoku ngankana
to cause vomiting
to cause people to become sick and to vomit, by singing an [evil] chant.} _{milkijiltja ngankana
to enchant with a headache} _{kudnakudna ngankana
to enchant with diarrhoea} _{tupu ngankana
to cause smoke} _{kutu ngankana
to dig out a hole} _{dako ngankana
to blow [up] into a sandhill; to blow onto a sandhill} _{manatandra ngankana
to knock out teeth} _{ditji ngankana
to make the sun
to sing the totemic song of the sun, so that it gets very hot.} _{malti ngankana
to make cool
to cool things off a little.} _{materi ngankana
to make into a man
to circumcise} _{malka ngankana
to mark with symbols, to decorate [the body]} _{pirri ngankana
to inscribe [or engrave] symbols on weapons} _{mudla ngankana
to rub one's nose} _{kinka ngankana
to cause to laugh; to incite to laughter} _{jinka ngankana
to twist into string [or yarn]} _{nganpa ngankana
to make a pubic covering} _{tjarapu ngankana
to weave a head-band} _{billi ngankana
to weave a dilly bag} _{tapa ngankana
to inflict a wound} _{kima ngankana
to produce a swelling
a snake's poison may bring this about.} _{wata ngankana
to do nothing, not to tell someone anything} _{miljaru ngankana
to darken} _{ditji ngankana
to cause the sun to set quickly by chanting an invocatory song} _{pirra ngankana
to cause the moon to rise quickly} _{wirdi ngankana
to lengthen} _{mikiri ngankana
to dig down deep; to deepen} _{wordu ngankana
to shorten} _{buru ngankana
to acquire by barter; to purchase} _{kajiri ngankana
to wash out a creek, to undermine a creek} _{juri ngankana
to stretch lengthwise} _{jundra ngankana
to send away} _{pilki ngankana
to do (something) differently} _{jelali ngankana
to do things together; to work hand-in-hand; to co-operate} _{nari ngankana
to kill; to stay with a patient until he dies} _{putuku ngankana
greedily to keep everything together} _{maraia ngankana
to place into another's hands; to hand over} _{milkila ngankana
to make wise
to instruct, to indoctrinate, to inform} _{ko ngankana
to work on the ignorant
so that they become informed.} _{karku ngankana
to produce ochre
also to prepare ochre, burn it, soak it, or paint it on.} _{mana ngankana
to make a doorway; to remove an entrance [to another side of the wurley]} _{palto ngankana
to tread a [new] path; to blaze a new trail
to go by another route.} _{jerto ngankana
to satisfy, to satiate} _{maua ngankana
to give rise to hunger
drought brings this about.} _{manju ngankana
to soften; to soothe; to compose} _{tjika ngankana
to do wrongly} _{bulu ngankana
unable to do} _{waka ngankana
to make smaller; to reduce in size} _{maru ngankana
to enlarge; to widen, to extend} _{wuldru ngankana
to narrow down, to restrict} _{pirna ngankana
to enlarge; to rear children} _{ninta ngankana
to make ashamed} _{noa ngankana
to treat as wife, to make a wife
to provide for someone} _{pilpa ngankana
to send from one place to another} _{kandri ngankana
to collect resin} _{kalara ngankana
to prepare a stone axe, to make a stone axe, to manufacture a stone axe} _{talja ngankana
to collect (a certain kind of) resin} _{kumari ngankana
to make blood
to beat [or fight] until blood flows} _{muka ngankana
to lull to sleep} _{pinti ngankana
to give a name to
a child.} _{burka ngankana
to sadden; to grieve} _{japali ngankana
to frighten, to intimidate} _{witta ngankana
to form steps
to plan a thing and carry it out.} _{walto ngankana
to weaken; to open
e.g. a dilly bag, etc.} _{nguru ngankana
to fasten; to tie up, to tie shut} _{mati ngankana
to make heavy
to make sure of something; to certify, to ensure.} _{bururu ngankana
to fill with air; to enlarge} _{kaldri ngankana
to make bitter; to make angry} _{jutju ngankana
to make responsible; to place under an obligation; to bind by duty} _{purla ngankana
to fatten
e.g. a lot of grass fattens caterpillars.} _{turu ngankana
to make fire; to fan coals into flame} _{milki ngankana
to make an eye
to poke in the eye} _{ngara ngankana
to make a heart
to suspect (something); to infer (something) from a statement or action.} _{manaia ngankana
to put into one's mouth} _{ngalaraia ngankana
to make for the sand
to persuade someone not to want to walk on stones, but on sand} _{minkaia ngankana
to close a hole or grave, to bury} _{minka ngankana
to dig a hole or grave} _{katu ngankana
to erect a windbreak, to set up a windbreak} _{marda ngankana
to make a millstone, to prepare a millstone} _{mankina ngankana
to give pleasure} _{muja ngankana
to dry something out
[Used in reference to humans].} _{tjanka ngankana
to soften; to soak, to dampen} _{maru ngankana
to make black; to blacken} _{paraitji ngankana
to brighten} _{nunku ngankana
to darken; to quench a fire} _{burru ngankana
to wash away} _{buraka ngankana
to dry something out
not used in reference to humans, which is muja ngankana, but in respect to the sun which dries out the ground, for example.} _{puntu ngankana
to pierce a nasal septum} _{minka buru ngankana
to dig out an entire hole; to dig to the end of a tunnel} _{wilpa ngankana
to puncture with holes; to perforate} _{kurikirra ngankana
to form a rainbow
this the rain does.} _{mina ngankana?
what's to be done? what shall I do?} _{worderu ngankana
how do it? how shall it be done?} _{mandamanda ngankana
to wrap or tie a belt around [oneself]} _{palku ngankana
to make a body
to cut up the body (of hunted animals); also to eat the meat off the bones} _{dia ngankana
to make a boundary, to determine a boundary} _{kutja ngankana
to make feathers
to strip feathers for a [ceremonial] decoration.} _{turuturu ngankana
to make hot} _{tepi ngankana
to liven up
to cheer a saddened person up again.
All intransitive verbs and idiomatic expressions are transitivised in this way, by means of ngankana. On the whole, such word combinations are a peculiar feature of the language.} ngankingana nganka-inga-rna to get ready; to hold in readiness; to inform _{kana ngankingana
to let people know} _{poto ngankingana
to gather one's goods and chattels
in readiness for a walkabout.} _{ngura ngankingana
to prepare a camp
to kindle a fire and erect a windbreak, etc.} _{jama ngankingana
to prepare or restore a fishing-net
to patch up holes, and to fetch posts on which to fasten the net.} _{pita ngankingana
to keep weapons in readiness
for an attack.} _{paua ngankingana
to get seed ready for pounding} _{bukataia ngankingana
to make preparations for collecting ochre} _{muraia ngankingana
to make preparations for a sacred ceremony} ngankijirbana nganka-iyirpa-rna to provide, to care for someone; to inflict [injury] upon _{muntja ngankijirbana
to care for a sick person} _{tapa ngankijirbana
to inflict a wound on someone} _{jama ngankijirbana
to get a fishing-net ready for someone} _{billi ngankijirbana
to prepare a dilly bag for someone} _{mita ngankijirbana
to prepare the ground
the rain does this, so that edible plants [can] grow.} _{kana ngankijirbana
to equip menfolk} ngankaterina nganka-tharri-rna to look after oneself ngankanaterina nganka-rna tharri-rna to make or get something ready for oneself ngankalalu nganka-lha-rlu working; doing something ngankanietja nganka-rna-yitya worker; doer nganjinkuratatana to have the hiccups; to utter the last groans (of a dying person); to emit a sigh (for whatever reason) ngadla ngala ngadla cheek masculine gender. both of humans and animals. ngaporna to immerse in water; to bathe ngandra thigh masculine gender. _{ngandra wulu
both thighs} _{pita ngandra
forked branch} _{kajiri ngandra
river delta} _{panto ngandra
lake that divides into two arms} _{ngandra maru
big strides} _{ngandra wordu
short steps} _{ngandra wuldru
narrow steps
e.g. when a person does not place his feet far apart.} _{palto ngandra
forked road
as when a track divides in two.} ngandrani squatter [in the camp] masculine gender. i.e. one who hangs around among a strange tribe. ngandrana to withdraw to a strange land ngara ngaRa heart (a) in the fully natural sense; and(b) as the obvious agent of the conscience. _{ngara katakatangana
for the heart to thump
out of fear

ngato ngujamai ngarali ngakanali, kana ngakangu tiri, ngara ngakani katakatangai, ngato ngantjai kutingana, jelaua ngara ngururila
I realise heart through mine people towards me angry, heart mine is knocking, I desire to go away anywhere heart to strengthen
I know in my [own] heart that people are hostile towards me (threatening to kill me), for it is thumping hard, (an inner fear overwhelms me); therefore I prefer to go away, so that I may regain peace of mind elsewhere} _{ngara burka
broken heart; anxious and worried conscience

ngara ngani burka, ngato ngantjai wapana, tanali ngana nandraiati
heart I worried, I love to go, they me otherwise [will] kill
my mind (heart) is deeply worried; therefore I prefer to go away, otherwise I fear they will kill me} _{ngarali ngato ngujamai, ngakangu jelaia pitata wapala wapaia
with the heart I perceive towards me from some direction wood (weapons) are coming
I have that anxious feeling in my heart that armed men are approaching me from somewhere
to kill me.} _{ngarali ngujamana
to perceive in one's heart; to have a premonition

ngarali ngakanali ngato ngujamai, kana kamaneli ngakani wokarala nganai
heart through mine I perceive, people friends mine come will
I have in my heart the premonition that my friends will be coming

or that
pinga ngakangu wokarala nganai
I am going to be overtaken by a group of blood-avengers} _{ngarali ngururina
in the heart to grow stronger
to banish qualms of conscience.
ninkida ngani japajapa ngamai, wata muka ngakangu parai ngakani ngankanandru, ngani wapala nganai ngara ngururila
here I frightened am sitting, not sleep towards me lies because of my doings, I go will heart to grow stronger
I am sitting here in great fear over my past [mis]deeds, so that I cannot sleep; I shall go away in order to banish my qualms of conscience

when a man, conscious of whiling away his [last] days in the presence of his fellow-tribesmen, felt too cowardly to escape death by running away, he decorated himself during the day in his own peculiar ceremonial attire, in order to be able to face death at the hand of [his] killers. Such men are called japa nguru
fear strong, i.e. fearless, or burkanguru
remorse strong (remorseless); they subdue the accusations of conscience and do not shrink from death. A death like that is regarded as a heroic one.} _{ngara jatana
for the heart to say
for the conscience to speak.
ngara ngakani jatai, ngani wolja nari, ngana wolja nandrala nganai kanali, ngopera ngato ninaka nandraia
heart mine says, I soon dead, me soon kill will men; first I him N.N. killed
my inner voice tells me that I will soon be slain at the hands of men; at first I helped to kill N.N.} _{ngara ngamana
for the heart to sit down
to relax; to take a rest.} _{ngara pilki
another heart
other feelings; another opinion; other ideas.} _{ngara worita
heart far away
i.e. to be far away in one's thoughts; for one's thoughts to stray.} _{ngara waluwalungana
for a heart to be agitated
by anger, sorrow, or thirst.} _{ngara tapa
heart wound
wounded heart.
kupa ngakani nari, ngara ngani tapa, wata ngato ngantjai jatana
child mine dead, heart I wound, not I like to speak
my child is dead; hence my heart is wounded, so that I don't want to speak} _{ngararankana
to breathe quickly; to puff, to pant, to breathe hard; to gasp for air} _{ngara patipatibana
to agitate the heart, to ruffle the heart, to give the heart no respite} _{ngara dulja ngankana
to scatter the heart
to confuse the mind, ordering a person now to do this, now to do that.} _{ngaramarana
to be attached to; to be infatuated by, to be enchanted by} _{ngaratupungana
to tie the heart together
to get furious.} _{ngara jerkina
for the heart to burn
to be angry.} _{ngara wordu
short heart
heart that is readily stirred up (to fight); also to be in the throes of death.} _{ngara papiranto
heart that does not readily flare up} _{ngara walto
tired heart
i.e. to be tired.} _{ngara pakina
heart explode
to be deeply shocked at news that someone has died.} _{ngara nankaterina
to oppress the heart
i.e. to suppress one's feelings.} _{ngara malti ngankana
to cool down the heart} _{ngara warlawarlarina
to suffer a heart spasm} _{ngara tapina
to carry out one's idea or resolution} _{ngara japali
timid heart} ngararina ngaRa-Ri-rna to move baku ngararina to move for nothing, to move to no purpose. ngararibana ngaRa-Ri-ipa-rna to cause something to move ngaraetja ngaRa-yitya one who takes everything to heart ngararinaterina ngaRa-Ri-rna tharri-rna to move for one's own sake when Kakalbuna was slain, his murderers could not kill his heart (ngara); it kept on crying for vengeance. ngatjina ngatyi-rna to ask for; to beg _{potuni ngatjina
to ask for things} _{jaurani ngatjina
to beg for news} _{bukani ngatjina
to beg for food} _{manju ngatjina
to ask kindly} _{ngantini ngatjina
to ask for meat} ngatjingatjina ngatyi-ngatyi-rna to keep constantly begging; to challenge to a fight ngatjiterina ngatyi-tharri-rna to request a favour ngatjinaterina ngatyi-rna tharri-rna to beg on one's own behalf, to entreat on one's own behalf ngatjiribana ngatyi-iyirpa-rna to ask on another's behalf ngatjilalu ngatyi-lha-rlu asking; begging ngatjinietja ngatyi-rna-yitya beggar Godagodana begged Kimilina for his rain-stone. nganpa nganpa pubic covering feminine gender. these are made of hair from animal skins, and are woven into strands. They are worn less by women than by men. S. Gason (in The Manners and Customs of the Dieyerie Tribe) spells the word unpa and describes it as "a bunch of tassels, made from the fur of rats and wallaby, worn by the natives to cover their private parts. They are in length 6in. to 3ft. long, according to the age of the wearer". nganpanganpana to reveal oneself as a killer this is done when the men are returning home from a vendetta. nganpadangana to make a person feel ashamed nganpana to put on one's pubic covering; to hang pubic covering around oneself ngampina ngampi-rna to gird oneself; to clothe oneself with ornamentations ngampipana ngampi-ipa-rna to gird or clothe someone else Kirlawilina girded himself with ornamentations in order to kill his kaka ( uncle). ngamalkana ngama-lka-rna to have _{noa ngamalkana
to have a spouse} _{poto ngamalkana
to have possessions} _{ngatata ngamalkana
to have a younger brother} _{ngandri ngamalkana
to have a mother} _{mita ngamalkana
to keep the country free
([of occupants] so that no strangers hunt on it, nor collect seed, etc.} _{kana ngamalkana
to have men, i.e. followers, servants, helpers (on the part of the kapara)} _{jaura ngamalkana
to have news} _{ngapa ngamalkana
to have water} ngamalkaterina ngama-lka-tharri-rna to take care of oneself ngamalkanaterina ngama-lka-rna tharri-rna to have something for oneself ngamalkalalu ngama-lka-lha-rlu having; possessing ngamalkanietja ngama-lka-rna-yitya owner, possessor; one who gives nothing away ngamalkijirbamalina ngama-lka-iyirpa-mali-rna to have one another ngamalkijirbana ngama-lka-iyirpa-rna to have something for someone else the meaning of 'to provide for' has been erroneously attributed to this word, so that in Christian usage it has now acquired this meaning. ngatata ngathata younger brother masculine gender. Younger brothers are all ngatata, whilst elder brothers are all neji. _{ngatata mara
all the younger brothers collectively
when an elder brother speaks of them. When he is in their presence he says: neji mara ( all brothers, i.e. elder brothers, collectively). This is a polite form of speech. Thereby all brothers are shown respect. By using ngatata they would be humiliated (belittled).} _{ngatata mara wulu
two younger brothers
spoken by an elder brother when these are not present; otherwise neji mara is used, meaning elder brothers).} _{ngatata mara wora
all the younger brothers collectively
as in sub-entry [2], when they are not present.} Ngatata is also used to describe one's grandmother's country, in order to honour her. The country of one's mother's birth [is called] ngandri marduka mother's totem country, because one inherits his mother's totem mita kamaneli one's tribal country; country of one's birth No. 1894. ngatata ngardarda one's maternal grandfather masculine gender. ngampara hollow piece of wood; [wooden trumpet] masculine gender. _{jaura ngampara
words of a hollow piece of wood
muffled sound; hoarse voice; bass tone. It is assumed that any man with a bass voice has a large cavity of the mouth; the opposite applies to a tenor voice.} _{minka ngampara
deeply-hollowed-out cavern} _{billi ngampara
dilly bag with large opening at the top end} _{mandra ngampara
hollow stomach
i.e. a stomach containing little or no food.} ngampararina to utter a low, dull, droning sound; Reuther writes "throenen" for "droehnen". to rumble _{koko ngampararina
for a hollow tree to make a droning sound

Reuther writes "throenen" for "droehnen".} _{ngapa ngampararina
for water to make a rushing sound} _{marda ngampararina
for a stone cave to echo} _{mandra ngampararina
for one's stomach to make a rumbling sound} _{mangatandra ngampararina
for one's head to be buzzing} ngampararibana to cause a droning sound Reuther writes "throenen" for "droehnen". e.g. when knocking against a hollow tree. ngampangampa interior of a burrow; interior space masculine gender. _{mana ngampangampa
cavity of the mouth} _{panto ngampangampa
cubic capacity of a lake} _{mandra ngampangampa
inner recesses of the stomach} _{ngulku ngampangampa
area inside of blown-up cheeks} _{punga ngampangampa
interior of a wurley} _{palto ngampangampa
width of a path} _{billi ngampangampa
space inside of a dilly bag} _{pirra ngampangampa
cubic capacity of a coolamon} _{minka ngampangampa
space of area inside of a tunnel} _{kajiri ngampangampa
width of a creek-bed} _{maru ngampangampa
surface area of a plain

In this phrase Reuther inadvertently omitted the principal noun, viz. "der [Raumgehalt] einer Steinflaeche".} _{marda palara ngampangampa
surface area of a gibber plain} ngapa ngapa water feminine gender. _{panto ngapa
lake water} _{paratara ngapa
water that accumulates on a hard flat claypan} _{talara ngapa
rain-water} _{kuluwa ngapa
water that is derived from kuluwa roots} _{ngapa jukari
spring-water} _{ngapa karlijerra
water that stands amidst scrub} _{ngapa pitjiri
soakage-water

Reuther: "Quetschwasser".} ngapa ngapa water masculine gender. in contrast to feminine _{kajiri ngapa
floodwater} _{ngapa kudna
waterhole} _{ngapa wirari
water standing out in the open
unsurrounded by bush} _{ngapa kumari
water devoid of fish
e.g. when there is a sudden downpour of rain.} _{ngapa pillapilla
clear water} _{ngapa bulu
whitish water
when it is flowing over limestony country.} _{ngapa miljamilja
water that covers the whole countryside} _{ngapa kaldri
bitter water, brackish water, salty water} _{ngapa mardu
sweet [fresh, soft] water} _{ngapatjanka
damp, moist, wet} ngapala ngapa-lha [living things] associated with water Reuther: "Wasseraner". eg. a person who drowned (died) in the water, a person who has been thoroughly drenched, someone who has taken fish out of the water, all aquatic creatures. ngapalu ngapa-rlu from one water[hole] to another ngaparina ngapa-ri-rna to get moist or wet _{mita ngaparina
for the ground to get wet} _{punga ngaparina
for a wurley to get wet, when water trickles inside} _{manu ngaparina
for one's temperament to get wet
for [the spirits] to grow ever more joyful and gayful.} _{ngaparina ngarina
to get moist and go down
it is customary to say this when food is very tasty.} _{pitjiri billi ngaparina
for a tobacco dilly bag to get wct} _{tidna ngaparina
for the feet to get wet} _{palku ngaparina
for one's body to get wet
for gooseflesh to stand up} _{tjilpitjilpila ngaparina
for someone to become friendly after being unfriendly} _{jatana ngaparina
to mean everybody, to exclude no one} ngaparibana ngapa-ri-ipa-rna to moisten, to wet, to soak, to sprinkle (something) with water ngapampara creek-bed masculine gender. ngaru ngarru emu feathers feminine gender. these are tied into bundles and used: (1) for chasing away flies; amd (2) for [purposes of] decoration. ngaru to be prepossessed in favour of something; to be steeped in thought _{ngaru wapana
to proceed along thoughtfully} _{ngaru ngamana
to sit down steeped in thought} _{ngaru terkana
to stand still and ponder over something} _{ngarujeli manina
to take something whilst meditating
without [really] wanting it.} _{ngarujeli tajina
to eat with caution} _{ngarujeli ngundrana
carefully to ponder} ngarurina to become steeped in thought ngaruparibana to frighten or terrify (someone); to rouse a daydreamer _{kana ngaruparibana
to frighten a person} _{jaurali ngaruparibana
to startle with news
or words.} _{ngaruparibana jinkina
to give a person something at which he is surprised} ngaruparana to wonder at; to be alarmed at _{jaurani ngaruparana
to be surprised or startled at news} _{mukani ngaruparana
to be startled in one's sleep} _{ngara ngaruparana
for one's heart to shudder} _{tidnani ngaruparana
to be surprised at footprints} _{ngapani ngaruparana
to be surprised at water
when either much or little is available.} _{kantani ngaruparana
to marvel at grass} _{japali ngaruparana
to become frightfully alarmed} _{kamanelini ngaruparana
to wonder at one's friends} _{kupani ngaruparana
to wonder at a child} _{kanani ngaruparana
to wonder at people} _{narini ngaruparana
to be surprised at a dead man} _{ngapitja ngaruparana
to be startled by a dream} _{palku ngaruparana
to be changeable, shuddering
literally, 'for the body to be alarmed'.

Reuther: "schaurig" instead of schauerig.} _{paiani ngaruparana
to be startled by birds
when they fly upwards.} _{pingani ngaruparana
to be terrified of blood-avengers} ngarungaruparana to ascertain (something) only later when others already know about it, and then to be astonished and shocked. ngarungaruparibana to strike terror into _{jaurali ngarungaruparibana
to terrify with information (words)} _{ngarungaruparibana ngarana
to listen to with astonishment
when news makes an impression.} ngarukura hoarse voice ngaru ngaRu voice masculine gender. _{kana ngaru
human voice} _{ngaru kulnuni
similar voice} _{ngaru pilkipilki
different voices} _{ngaru mandru
two voices
undecided whether to go or stay.} _{ngaru ngarana
to hear a voice} _{turu ngaru
crackling of a fire} _{nganti ngaru
half-cooked meat} _{buka ngaru
half-baked bread} _{ngaru jela
combined voices} _{ngaru piltjaru
conflicting voices
one like this, and the other like that} _{ngaru marapu
many voices} _{ngaru pirna
loud voice} _{ngaru waka
soft voice} _{ngaru kundi
high-pitched voice
during singing} _{ngaru ngauara
weak voice} _{ngaru wakana
for a voice to rise and fall} _{ngaru kundikundi
crooked voice, indistinct voice} _{ngaru ngumu
good, clear voice} _{ngaruta palilapala
when the voice sinks so low during a song that one almost falls to sleep} _{ngaru miri
high, spirited voice} _{ngaru buru
speechless, when one refrains from disclosing something} _{ngaru tinkari
outspoken voice
when one speaks out freely.} _{ngaru madlentji
bad voice
when someone speaks in a way that nobody can understand him.} _{ngaru kulnula
to speak another language} _{ngaru koko
sound [that comes] from knocking against a hollow tree} _{kindala ngaru
howling of dogs} _{ngaru wonki
always the same tune (voice) - when a person always sings the same thing} _{ngaru ngaramalina
to hear each others' voices} _{ngaru wilparina
to open one's voice
to speak openly (about something)} _{ngaru tatakana
contradictory voices
in opposition to each other.} _{ngaru kurana
to change one's opinion} _{ngaru ngujamana
to recognise a voice} _{ngaru karitjina
to change one's voice} _{ngaru ngura
to maintain one's assertion} ngarurina ngaRu-Ri-rna to sound the pitch; to give off sound ngaruribana ngaRu-Ri-ipa-rna to cause a sound ngarurinaterina ngaRu-Ri-rna tharri-rna to cause to give off sound for one's own sake ngarulalu ngaRu-lha-rlu ringing; giving off sound ngarula ngaRu-lha one who always lets his voice be heard ngaruetja one who is always singing out Darana heard a voice but didn't know what kind of a voice it was. ngalburu ngalpurru darkness masculine gender. compound of ngalpa bosom; the interior of a wurley) and buru without), i.e. unable to see the interior of a wurley. _{punga koko ngalburu
dark, or darkness inside of the wurley} _{mita ngalburu
dark earth} _{pariwilpa ngalburu
dark sky
when it is covered in clouds.} _{minka ngalburu
dark hole} _{koko ngalburu
dark hole of a hollow tree} _{milki ngalburu
dark eye
someone who likes to walk around in the darkness.} _{ditji ngalburu
obscured, shaded sun} _{tinka ngalburu
dark night} _{pirra ngalburu
obscured moon} _{ngalburu najina
to see dimly
e.g. when one's eyesight is failing.} _{ngalburani ngamana
to sit in darkness} _{ngalburu tarku
fringe of darkness at night} _{ngalburu mandra
centre of darkness
i.e. in the middle of the night.} _{ngalburu buru
thick darkness} _{ngalburu wordu
short darkness
i.e. a short night.} _{ngalburu wirdi
long darkness
i.e. a long night.} _{kana ngalburu
obscure person
i.e. whom one cannot recognise from a distance.} _{kutji ngalburani wirarina
for the devil to wander around by night
For this reason folks do not walk around without a fire[-stick], for he shuns [the light].} _{njurdu ngalburu
very dark (black) hair} _{palto ngalburu
obscure track
when one cannot see it very distinctly.} _{kutu ngalburu
dark hole} _{kajiri ngalburu
shady (dark) creek
when it is thickly timbered [or lined] with trees.} _{ngalburani wonkana
to sing at night} ngalbururina ngalpurru-Ri-rna to grow dark when lots of trees are growing in one spot, it is common to say: 'the place is getting dark'. ngalbururibana ngalpurru-Ri-ipa-rna to make (something) dark or gloomy ngalbururinaterina ngalpurru-Ri-rna tharri-rna to darken (something) for one's own sake ngalburula ngalpurru-lha one who loves darkness; Reuther: "der Finsteraner". the devil; night bird ngalburulalu ngalpurru-lha-rlu darkness nganti nganthi animal; meat all creatures whose flesh is eaten, are called nganti. masculine gender. _{warukati
emu

The Aborigines classify the emu as a land animal, (not as a bird), because it does not fly.} _{woma
large snake, non-venomous snake

carpet snake.} _{kapiri
type of goanna} _{kadni
type of lizard

The jew lizard.} _{tjukuru
kangaroo} _{kantu
type of opossum} _{kanunka
type of opossum

S. Gason (in The Manners and Customs of the Dieyerie Tribe) spells the name "kaunoonka" and specifies it as a "bush wallaby". A.W. Howitt (in The Native Tribes of South-East Australia, p.91), on the other hand, spells it "kanunga" and calls it a "kangaroo-rat". J.G. Irrgang describes it as 'a native hare'.} _{pildra
type of opossum} _{majaru
[type of] rat} _{kapita
type of opossum

Spelling the name "capietha", S. Gason specifies this as a "native rabbit", J.G. Irrgang as 'a bandicoot', and A.W. Howitt (ibid) as "the rabbit-bandicoot".} _{jikaura
wild [or native] cat} _{mardakura
type of rat} _{kokula
type of rat} _{paljara
type of extinct animal
like the kapita, [i.e. a type of opossum] but now extinct.} _{kudnajapu
type of rat} _{ngaratji
type of animal

Spelling the name "arutchie", S. Gason calls this a "native ferret".} _{kalkama
type of extinct rat} _{kurka
type of rat} _{kuralta
type of extinct animal

S. Gason describes this animal as a "spotted ferret".} _{turu
kangaroo-like animal that inhabits stony hill [sides]} _{putatja
opossum-like [animal]} _{mari
[a scrub-wallaby]

cf. No. 529-4.} _{kauri
[type of mouse or rat]

S. Gason: "cowirrie" ("I don't know the species".) According to J.G. Irrgang, the word should be spelt 'kauwiri' or 'kauari', denoting the 'kangaroo mouse'. Vol. V and III, No. 116 refers to it as "a mouse-like rat".} _{kalta
type of lizard
this is the 'sleepy lizard' or 'shingleback'.} _{jidna
type of lizard} _{tukalitajini
type of animal} _{ngurani
type of mouse} _{karapana
type of rat} _{milkiparalja
type of mouse} _{punta
common mouse} _{manamatju
type of rat} _{nili
type of mouse} _{kindala
dog} _{kutarintji
type of extinct "ostrich"} _{tidnawarukatji
extinct wolf} _{jatamanjimanji
type of wild cat} _{manguntara
type of opossum
like the kapita, now extinct} _{kalanta
black and white rat
similar to the house rat.

S. Gason: "kulunda".} _{kultji
type of (extinct) rat} _{pandipandi
extinct wolf} _{katiwaru
type of lizard

S. Gason spells the name "kudieworoo" and describes this creature as a "red-backed lizard, about 3 in. long".} _{muntuka
type of animal} _{murlati
[type of lizard]

cf. No. 1579.} _{womparkura
type of animal} _{tjilkani
type of animal} _{maritiri
type of animal} _{buljuru
type of animal} _{minkatjina
type of animal} _{ngulkumitinti
[a type of lizard]} _{mardakatakata
type of animal} _{tjupatjupa
[type of lizard]

S. Gason: "choopa" 'slender lizard, about 3 in. long'.} _{pataramuru
type of goanna

S. Gason: "patharamooroo" 'a black iguana. (I have seen only three; they are very scarce)'.} _{pikiri
type of animal} _{mintinga
type of animal} _{marikilla
snake

For a description of this reptile, cf. No. 1389.

No. 1389, No. 1522-13} _{mitinti
[type of snake]

J.G. Irrgang specifies this as a carpet snake. S.Gason spells the name "mithindie" and describes it as a 'white and yellow spotted snake, small thin body, about 3-ft. long; harmless'.} _{wonduru
[type of snake]

S. Gason: "wondaroo" 'green and yellow snake, very thick body, about 5-ft. long, quite harmless, and has a sleepy appearance'.} _{wiparu
[poisonous type of snake]

cf. No. 3765.} _{wirawirarula
[type of snake]

Spelt in the Dict. No. 3781 as wirawirarila. It is probably synonymous with S. Gason's "wirrawirrala" 'a large brown snake, with yellow belly, from 6 to lOft. long; very venomous'.} _{mudlana
type of animal} _{pirinti
type of lizard

This is probably the giant goanna, commonly known as the "perentie".} _{watari
kangaroo rat

In Volume X, p.2, No.44 Reuther describes the watari as 'a kangaroo rat'. S. Gason concurs, spelling the name "wurtarrie".} _{kuri
mussel; shellfish

See Dictionary No. 848.} _{tidnamara
type of frog} _{karlatiri
type of [frog]

Reuther: "Krebsart" 'a type of crayfish'. S. Gason spells the word "kulathirrie" and specifies the creature as a 'frog'. The 'crayfish' is either kunkitiri (Dictionary No. 1024; No. 1122-10 or kunkiljiri.} _{kidnikutiri
type of [frog]

Reuther: "Krebsart" 'a type of crayfish'. S. Gason spells the word "kulathirrie" and specifies the creature as a 'frog'. The 'crayfish' is either kunkitiri (Dictionary No. 1024; No. 1122-10 or kunkiljiri.} _{mundrupa
type of animal} _{pirra
type of animal} ngantila nganthi-lha person who continually eats meat; animal that devours other animals i.e. a flesh-eater. Reuther: "Tieraner; Fleischaner". ngantirina nganthi-ri-rna to become flesh this is said with regard to a person who has just died: kana matja ngantirina warai that person has already turned to flesh . A strange manner of speech!. ngantiribana nganthi-ri-ipa-rna to turn into meat i.e. to slay or kill a man. ngantingantinto nganthi-nganthi-nthu with lots of meat people tainted with [human] flesh, who have often helped to kill a man. See Dictionary No. 848 Since they are regarded as unclean after a killing [incident], they are not allowed to eat any fish, wade through water, go down into a [soakage-]well, touch any seed or a millstone or child, approach any woman, contact anything at all that is edible, or be caught out in the bush during a rainstorm, lest they be struck by lightning. First their hands must be rubbed in by other folk with whatever they [intend to] eat, e.g. fish-fat, and their bodies be first smeared with fat and red ochre. Note: There is no hint [or suggestion] here of ngantirina meaning to turn into an animal. ngarimata ngarrimatha flood i.e. when it has rained on the upper reaches of a creek and a torrent of water then rushes downstream. feminine gender. this word is derived from ngarina to go or flow downstream and -mata indicating certainty. The meaning is: 'to be certain to flow downstream', or 'the water is on the way, it is positively coming down'. _{ngarimata pirna
big flood} _{ngarimata waka
small flood} _{ngarimata mara
supplementary (new) flood
e.g. a flood which occurs in a tributary of the Cooper. For the cause of floodwaters in the Cooper, see the legend.} _{ngarimata piti
where floodwaters begin flowing, seat or source of a flood.} ngarimatala ngarrimatha-lha birds which come down with a flood; man or woman who has seen a flood [coming down] and announces its [approach]. ngakana ngaka-rna to flow downstream _{ngapa ngakana
for water to flow down} _{kumari ngakana
for blood to flow down
from a wound} _{watara ngakana
for wind to come up} _{kilpa ngakana
for cold air to be falling} _{karara ngakana
for a hot wind to be blowing} _{mudlagildi ngakana
for mucus (from the nose) to run down

Reuther translates the Diari idiom literally, viz. "Nasenoel, Nasenfett" instead of Nasenchleim. cf. No. 239-13, No. 2648-69.>} _{milkigildi ngakana
for tears to run down} _{gildi ngakana
for fat to trickle down} _{kangu ngakana
for perspiration to run or drip down} _{ngakana wirina
to drizzle and pass over
e.g. a local shower.

Reuther: "Streifregen".

adverb use.} _{ngulji ngakana
for resin [or tree-gum] to trickle down} _{paljangani ngakana
for resin to ooze or drip down} _{kandri ngakana
for tree-resin to trickle down
from a type of trees which are native to Queensland.} _{talja ngakana
for (another variety of) resin to run down} _{kirra ngakana
for a boomerang to fall} _{winkara ngakana talara jeri
for winkara edible plants to fall down like rain
this is merely a figure of speech [to denote that] winkara is growing everywhere.} _{mita ngakana
for earth to trickle down} _{ngaltja ngakana
for saliva to run down
from the mouth.} _{pua ngakana
for pus to run down
from a wound.} _{kudna ngakana
for excreta to run down} _{paua ngakana
for seed [-pulp] to run down
from a millstone.} _{wima ngakana
for a song to flow down
when singing is at a quick tempo.} ngakatarana ngaka-rna thaRa-rna to run out; to run over e.g. when a lake is full. ngakamalkana ngaka-ma-lka-rna to cause to flow into and then to let out e.g. when a channel has been dry (empty) at first and then fills up. ngakala type of tree feminine gender. Plants ngami ngami hook; flock masculine gender. Howitt and Siebert (1902: 407) "Ngami are like long slender crochet-hooks made of wood, which the blacks skilfully extract the grubs from their tunnel-holes in the gum tree trunks". _{patara pauaia ngami
hook for [collecting] gum seed
With it branches are pulled down and broken off.} _{jinkaia ngami
hook by means of which hair is spun into thread} _{punkuja ngami
hook for [processing] flax
and by means of which the flax-thread is twisted tight.} _{ngampaia ngami
hook for [making] pubic coverings
and by means of which the yarn or thread is spun for pubic coverings.} _{kudnijinkaia ngami
hook for wood-grubs
i.e. by means of which wood-grubs are extracted [from their holes in the limbs or roots of trees].} _{wadlulaia ngami

wadlulaia hook
hook by means of which cockchafer grubs
Reuther: "Engerlinge".
are hooked [and drawn] out of their holes.} _{warukati ngami
flock of emus} _{paja ngami
flock of birds} _{tampangara ngami
flock of pelicans} _{kana ngami
crowd of people} _{paru ngami
shoal of fish} _{nganti ngami
herd of animals} _{ngamieli manina
to extract with a hook} _{ngami manina
to take a hook
to select (hook) one person out of a crowd of people and encourage him to go.} _{ngami puntina
for a flock to disperse} _{ngami dakana
to make a hook} _{kirra ngami
hooked [or beaked] boomerang} ngamiringa hooked [or beaked] boomerang masculine gender. ngamibana ngami-ipa-rna to cause to flock together i.e. to help increase numbers. _{kupa ngamibana
to add a child
this is the way a father speaks, when he has given his daughter in marriage to an associate of another tribe: he has added her to their [number].} _{kana ngamibana
to mobilise people, to bring more [and more] people together} _{ngamibana tarana
to congregate on a hill
when more and more people keep on coming up.} ngamingamibaterina ngami-ngami-ipa-tharri-rna to assemble; to gather together; to join together, to become associated _{kana ngamingamibaterina
for people to congregate, assemble} _{kana mungara ngamingamibaterina
for the spirit of a deceased person to enter camp and settle down among the people} _{paja ngamingamibaterina
for birds to flock together
likewise of all creatures.} ngamilalu ngami-lha-rlu gathering together into a flock; assembling into a group ngamila ngami-lha one who belongs to a crowd or group ngamietja ngami-yitya kapara chief who always likes a crowd of people around him; birds that fly around in flocks ngamiri singular member of either sex _{mankara ngamiri
old maid or spinster} _{materi ngamiri
old bachelor} _{materi ngamiri
widower} _{widla ngamiri
widow} _{widla ngamiri
married woman without a child} _{widla ngamiri
grass widow
whose husband is away.} _{materi ngamiri
grass widower} _{pita ngamiri
tree that stands isolated} _{manu ngamiri
individual character
i.e. a person who thinks only of himself.} _{warukati ngamiri
emu that struts around on its own, without a mate} _{kindala ngamiri
male dog without a mate
and vice versa. Likewise of all birds and animals.} ngamiririna to become an old bachelor ngamiriribana to turn a person into a widow or widower e.g. by killing the other spouse. ngamiriterina to regard oneself as single [or widowed] ngamirinaterina for one's own sake to remain single, and not to marry ngamirilalu being single or alone ngarina to descend; to go down _{mardawonpani ngarina
to descend a stony ridge
or range} _{ngapatjilini ngarina
to go down into a [soakage-]well} _{paru patala ngarina
to go down to fish} _{kapi manila ngarina
to go down to collect eggs
since a native man builds his camp on a rise, he always 'goes down'.} _{pitani ngarina
to climb down from a tree} _{kalikalini ngarina
to climb down a slope} _{kutuni ngarina
to climb down a hole} _{kajirani ngarina
to go down into a creek} _{jatana ngarina
to speak to go down
to enter into a conversation} _{jinkina ngarina
to hand down} _{nari jinkina ngarina
to hand down a dead man
[into the grave for burial].} _{buka jinkina ngarina
to hand down food
from a place where ample food is available to where there is much less to be had.} _{nganti ngarina
for animals to go down
when they come in to drink.} _{ngamana ngarina
to sit down to descend, to be seated} _{tapana ngarina
to drink to descend, to crouch down to drink} _{manina ngarina
to take to go down, to stoop down} _{buruna ngarina
to bend down in order not to be seen} _{nandrana ngarina
to fell to the ground, to kill} _{bakuna ngarina
to dig to descend, to dig deeper} _{ngamalkana ngarina
to have to go down, to give something away to keep} _{turarana ngarina
to sleep to go down, to lie down to sleep} _{wikana ngarina
to scrape to go down, to sit down and scrape} _{tjirana ngarina
to dig deeper} _{tjirina ngarina
to detach, to dissociate oneself from; to step aside} _{terkana ngarina
to stand to go down, to look around} _{kunkana ngarina
to limp to go down, to limp or hobble about} _{ngapa ngarina
for water to run down} _{paltuni ngarina
to descend along a track, to walk along a track} _{kajirini ngarina
to walk down a creek
downstream, in the same direction as the water runs.} _{mita ngarina
for earth to roll down} _{kimarina ngarina
for a swelling to go down} _{paparina ngarina
to begin to talk} _{jinpana ngarina
to send to go down, to send away} _{kurana ngarina
to lay down to go down, to mislay; to misplace

Reuther: "verlegen". This word could also be interpreted to mean 'to remove, transfer'.} _{kamana ngarina
to hold in reserve; to store up} _{damana ngarina
to cut open; to dissect
an animal} _{wotina ngarina
to start to build} _{dakana ngarina
to weave to go down, to sit down and weave} _{godana ngarina
to fall down to descend
for rain to descend} _{wimani ngarina
to sit down to a ceremony

Reuther: "Gebetsgesang".} _{tampana ngarina
to creep or crawl down} _{wajina ngarina
to place to cook
in ashes.} _{najina ngarina
to look down} _{kurarana ngarina
to pour into} _{wonkana ngarina
to sit down to sing} _{kaluana ngarina
to sit down and pour into [e.g. water into a vessel]} _{kilina ngarina
to begin to dance} _{mirrana ngarina
to sweep out; to sweep away} _{mindrina ngarina
to run down} _{ngamantina ngarina
to sit down [in camp] while others go out
to remain behind.} _{palina ngarina
to die to go down
to die in order to be buried.} _{jindrana ngarina
to sit down and cry} _{ngundrana ngarina
to think to go down
to ponder over; to contemplate on} _{muntjarina ngarina
to get sick to go down
to get ill from lying down.} _{pirinerkana ngarina
to suppress; to reduce to silence} _{maru ngankana ngarina
to broadcast to go down
to spread, broadcast (a report).} _{wuldru ngankana ngarina
to make narrow to go down
to assemble, to concentrate (in one place, in one camp).} _{kata ngirbana ngarina
for one man to speak while others hold their peace} _{maku manina ngarina
to lift onto one's head and journey on} _{ngamala ngarina
to sit to go down
to go (to a place) in order to stay there, also to go in order to spy (something) out.} _{palku ngarina
for a body to go down
to lose weight; to get thinner and thinner} _{kurana ngarina
to lay downward, to lay down; to take off and lay down
No. 2086-34.} _{panina ngarina
to go (there) undaunted, to go unperturbed} _{worana ngarina
to throw off; to throw down} _{tikana ngarina
to return to go down, to return home} _{tikalkana ngarina
to bring home} _{punpana ngarina
to climb down} _{kalka ngarina
for evening red to go down
for evening red to fade away and vanish.} _{miljaru ngarina
for night to pass away} _{pitana ngarina
to sit down and pound seed} _{dakana ngarina
to sit down to grind seed} _{karpana ngarina
to sit down to weave or to mend} _{pantjina ngarina
to begin to do something} _{punkana ngarina
to begin to grow} _{dijana ngarina
to go out (bird-)hunting} _{kampana ngarina
to gather to go down
to gather together; to accumulate.} _{walturina ngarina
to tire to go down, to tire or grow weary} _{mokurina ngarina
to waste away to skin and bones} _{patipatibana ngarina
to distribute; to divide among} _{mamana ngarina
to take (things) away} _{tintana ngarina
to lose} _{milkina ngarina
to walk in front; to go on ahead} _{maritjina ngarina
to sit down and bawl
after being hit.} _{kinkana ngarina
to throw oneself down and roll over with laughter} _{duntjirina ngarina
to bend ever whilst sneezing} _{ngakana ngarina
to run downhill
of water.} _{ngaltja ngarina
for the froth to run down
from a dog, or from a frenzied person.} _{walungana ngarina
to roar
e.g. fire, when it kindles one bush after the other, each time crackling and flaring up brightly.} _{walpana ngarina
to cover something up
so that it comes to lie at the bottom.} _{todina ngarina
to bury to go down
to lower; to cause to sink down.} _{wondrana ngarina
to point at something} _{kipana ngarina
to poke in a downward direction

Reuther: "hinabstoeckern".} _{patana ngarina
to lie down in pain} _{matana ngarina
to snap at; to bite at
e.g. a dog at another animal.} _{teribana ngarina
to scatter} _{julkana ngarina
to swallow; to swallow the wrong way} _{parumana ngarina
to attract; to draw nearer; to pull down} _{mintjina ngarina
to shine down} _{markarana ngarina
to crawl down} _{pantjakurana ngarina
to go forth a's a hero to meet; heroically to face} _{pantjaterkana ngarina
to kneel down} _{tintiterkana ngarina
to prop oneself on one's elbows} _{ngarrana ngarina
to affix or stick on top} _{manngarina ngarina
to come back thirsty} _{warlubakana ngarina
to lie down on one's stomach} _{jindina ngarina
to nod with the head} ngariterina ngaRi-tharri-rna to go down oneself _{kajirani ngariterina
to go down into the creek oneself} _{ngapani ngariterina
to go down to the water oneself} _{dakoni ngariterina
to descend the sandhill oneself} _{mardani ngariterina
to descend a stone hill (or range) oneself} _{ngapatjilini ngariterina
to go down to a [soakage-]well oneself} ngarilkana ngaRi-lka-rna to let down; to lead down _{nari ngarilkana
to lower a dead man} _{jama ngarilkana
to lower a net into the water} _{jaura ngarilkana
to carry down news
southwards.} _{punku ngarilkana
to lay the flax[-bearing] bush in water} _{billi ngarilkana
to let down a net-bag
to weave it longer} _{kuma ngarilkana
to carry south news of a death} _{malka ngarilkana
to lower [ceremonial] symbols
to paint symbols onto the face and thence [right] down the body} _{nguna ngarilkana
to let the arms hang down} _{kutu ngarilkana
to dig a hole deeper} _{paja ngarilkana
to bring birds down from a tree
to knock them down [with a boomerang].} _{warukati ngarilkana
to drive down an emu} ngarilkanaterina ngaRi-lka-rna tharri-rna to let something down for oneself; to drive down for oneself e.g. to drive down emus ngarinalu ngaRi-rna-rlu down below; deep adjective and adverb. _{kutu ngarinalu
deep hole} _{minka ngarinalu
deep burrow} _{kunarani ngarinalu
down in a creek} _{mikarani ngarinalu
in the depths below} _{jaura ngarinalu
deep words
words which are not to be used in public.} _{koko ngarinalu
deep hole in a hollow tree} _{kokuni ngarinalu
at the bottom of a deep hole} ngarinalula ngaRi-rna-rlu-lha people who inhabit the lowlands literally, 'dwellers of the deep'. ngarinalulalu ngaRi-rna-rlu-lha-rlu deepness; depth ngarana ngaRa-rna to hear in this instance ngara heart has been verbalised. _{jaura ngarana
to hear words} _{pinti ngarana
to hear a rumour} _{kuma ngarana
to hear news of a death} _{muntja ngarana
to hear of an illness} _{mirtja ngarana
to hear shouting} _{kanta ngarana
to hear about lots of edible plants} _{ngapa ngarana
to hear of water} _{kunngara ngarana
to hear a rushing or swishing sound} _{mana kunngara ngarana
to hear the murmuring of lips,
Reuther translated this phrase literally, viz. "Mundsausen hoeren".
to hear whispering} _{watara ngarana
to hear the wind} _{tari ngarana
to hear [the rustling of] footsteps
when walking on dry leaves.} _{mandikilla ngarana
to hear waves} _{kanpu ngarana
to hear the beating of time} _{wima ngarana
to hear singing
[or a song].} _{pildripildri ngarana
to hear thunder} _{mura ngarana
to hear sacred chanting

Reuther: "Gebetsgesang".} _{kata ngarana
to hear a sound or echo} _{nganti kanpuru ngarana
to hear the pitter-patter of animal feet} _{bungatutu ngarana
to hear the puffing of lungs
to hear hard breathing.} _{ngakanani ngarana
to hear [the blast of] an oncoming wind} _{kupa ngarana
to hear a child} _{kana ngarana
to hear people} _{manjujeli ngarana
kindly to listen to; gladly to hear} _{manujeli ngarana
to listen with tender-heartedness
not to get upset in doing so.} _{morla ngarana
to hear more} _{murlali ngarana
to hear with satisfaction} _{paja ngarana
to hear birds} _{wolkareli ngarana
to hear with wistful longing} _{nurujeli ngarana
quickly to listen to} _{bulu ngarana
unable to hear} _{bakujeli ngarana
to hear in vain} _{ngaiala ngarana
to hear a voice} _{kurukuru ngarana
to hear secretly} _{kantji ngarana
positively to hear} ngaraterina ngaRa-tharri-rna to hear oneself _{palku ngaraterina
to hear one's body itself
to hear one's stomach rumble.} _{dikidikibana ngaraterina
to hear about oneself
that one is to be killed.} _{tala ngaraterina
to hear one's own name} ngaribana ngaRa-ipa-rna to cause to hear; to draw attention to; to make aware of _{jaura ngaribana
to draw attention to news} _{poto ngaribana
to draw attention to (certain) things} _{ngapa ngaribana
to draw attention to water} _{mita ngaribana
to draw attention to country [or landscape]} _{pinga ngaribana
to draw attention to blood-avengers} _{paja ngaribana
to draw attention to a bird} ngaranaterina ngaRa-rna tharri-rna to listen to something for one's own benefit ngaranietja ngaRa-rna-yitya listener; attentive person ngaranalalu ngaRa-rna-lha-rlu hearing Pirnawarankana heard that Dimpiwalakana's men (people) were returning from collecting ochre. ngarrana aerial region [or atmosphere] masculine gender. between earth and heaven. _{paja ngarranani
birds in the air} _{talarapalku ngarranani
rain clouds in the atmosphere} _{kutji ngarranani wapai
the devil moves about in the aerial regions} ngarrana ngarra-rna to shake, to shiver, to tremble _{kana ngarrana
for a person to tremble} _{muntja ngarrana
for a sick man to tremble} _{pita ngarrana
for a tree to quiver} _{diltja ngarrana
for one's legs to tremble} _{mana ngarrana tajina
for the mouth to tremble (or) quiver while eating
when one is eating fast.} _{palku ngarrana
for one's body to tremble} ngarringarribana ngarra-ngarra-ipa-rna to cause to tremble or quiver e.g. the wind causes leaves to tremble. ngarla ngarla interrogative. [what]? _{ngarla nganita?
and I? what about me?} _{ngarla ngatota?
what shall I (do)?} _{ngarla nanita?
what about her?} _{ngarla nandrujata?
what shall she (do)?} _{ngarla ngalita?
what about us two?} _{ngarla ngaldrata?
what shall we two (do)?} _{ngarla ngaianita?
what about us all?} _{ngarla tanaiata?
what about them?} _{ngarla tanaliata?
what are they (to do)?} _{ngarla ngakanita?
which is mine?} _{ngarla nankanita?
which is hers? what belongs to her?} _{ngarla tananita?
what belongs to them?} _{ngarla ngaianita?
what about us?} _{ngarla ngapata?
where is water? how is the water situation?} _{ngarla bukata?
how is the bread situation? where is [some] bread?} _{ngarla turuta?
how is the firewood situation?} _{ngarla kanata?
where are the people?} _{ngarla paltuta, woderi?
what is the condition of the track? where is the track?} _{ngarla ditjita, worderunu?
what is the position of the sun?
how long will it still be up?} _{ngarla talarata tarai?
but what if it rains?} ngaji interrogative. [shall I]? _{ngani wapai, ngaji?
I am going, yes?
may I go?} _{ngani ngamai, ngaji?
I stay sitting, yes?
may I stay here?} _{taji ngato, ngaji?
I eat, yes?
shall I eat?} _{ngato ngamalkai, ngaji?
I have, yes?
shall I keep it?} _{jinpamai tananaia! ngaji?
send them away! yes?
shall I send them away?} _{karkai [tananaia]
Reuther omitted the accusative pronoun, which he translated with "sie" 'them'.
wata, ngaji?
call not, yes?
shall I call them or not?} _{ngato kana puntibai, ngaji?
I am dividing the people, shall I?
shall I divide the people into groups?} ngajipiltji throat, gullet masculine gender. of humans and animals. ngajimarla ngayimarla throat, oesophagus masculine gender. of humans and animals. _{ngapa ngajimarla
throat of water

Reuther (literally): "Wasserschlund".

a channel, via which the water runs into a lake.} _{ngajimarla warpina
to stretch one's throat
to stretch one's neck in order to have a look around.} nganka ngarnka chin-bone; jaw-bone masculine gender. _{nganka njurdu
chin-bone hair
beard. For the sake of brevity merely nganka is also used for beard.} _{nganka wokaribana
to pluck out one's beard} _{nganka pajiri
long beard} _{nganka wordu
short beard} _{nganka katukatu
wide, round beard} _{nganka piri
double beard
i.e. when a beard is divided into two parts.} _{nganka balu
naked chin-bone
i.e. no beard; beardless.} _{Among the women. Some women are said to have lived, who actually had beards, e.g. the sister of Johannes Pinkilina} _{nganka warina
for a beard to sprout
i.e. to start growing.} _{nganka pititjerkana
to prop up one's chin with both hands} _{nganka kurinjawiliwili
goatee beard} _{nganka walbumaralje
bleached pale-reddish beard} _{nganka moku
beard comprising matted clumps [of hair]; matted beard} _{nganka butu
bushy beard} _{nganka parumana
to drag along by the beard
this is a figure of speech, meaning 'to put such verbal pressure on a man that he goes along'.} _{nganka matana
to bite one's beard
when a man is really cross, he takes [or bends back] his beard into his mouth and bites it.} _{nganka waru
grey beard} _{nganka marda
stony beard
i.e. when, following upon a period of mourning, there are still clumps of gypsum clinging to a [man's] beard.} ngankarina ngarnka-ri-rna to sport a beard i.e. when the beard is beginning to grow. ngankanto ngarnka-nthu with a beard ngankantula ngarnka-nthu-lha bearded [young man] this is the name given to [young] men who are already growing a beard, but are not yet circumcised. The beard is plucked out on the occasion of every mindiri festival, or when collecting ochre, or when a man's wife has died, or when a man has a premonition that he is about to be killed ("murdered"). ngarlarina to be contented, to be satisfied _{kupa ngarlarina
for a child to be contented} _{paua dakana ngarlarina
to be contented (and cheerful) at grinding seed} _{jaurali ngarlarina
to feel comforted by talking to oneself} _{potujeli ngarlarina
to be satisfied with gifts
things, possessions} _{wimali ngarlarina
to be delighted by a song} _{murali ngarlarina
to be delighted with one's totemic song

Reuther: "Goettergebetsgesang".} _{pirkina ngarlarina
to be delighted with a performance} _{kanani ngarlarina
to be delighted at the many people} ngarlaribana to comfort; to soothe; to appease, to pacify; to silence _{kupa ngarlaribana
to comfort a child} _{muntja ngarlaribana
to comfort a sick man
by singing his totemic song to him} _{kana ngarlaribana
to pacify people
so that they don't keep on arguing or fighting} _{mangawaru ngarlaribana
to console a widow
by giving her another husband} _{karkarkana
Reuther inadvertently spelt the word karkakarkana. However, see Dictionary No. 268, No. 1925-38, and No. 3119-6, etc.
ngarlaribana
to entice someone with friendly words and then kill him} _{potujeli ngarlaribana
to satisfy with gifts} _{mankarali ngarlaribana
to satisfy someone by giving him a young maiden} ngarlarila person who is always satisfied Reuther: "Zufriedenaner". ngarlarilalu satisfaction; contentment ngarlarinaterina to be content for one's own sake ngarlarinietja one who influences others to the point of contentment Nurawordubununa was very delighted and satisfied with his string, which he had spun from animal hair. ngandara ngarndara end feminine gender. _{panto ngandara
end of a lake} _{minka ngandara
end of a tunnel} _{wipa ngandara
end of a valley} _{patara ngandara
end, extent, limit of gumtrees} _{koko ngandara
end of a cavity in a hollow tree} _{paratara ngandara
end of a hard plain [or claypan]} _{mardapalara ngandara
end of a gibber plain} _{jaura ngandara
extent of news
limit of places to which news has penetrated.} _{tidna ngandara
extent of footprints} _{palto ngandara
end of road} _{pirra ngandara
edges of two length-sides of a coolamon} _{talpa ngandara
ears that are hard of hearing} _{mita ngandara
end of the earth} _{billi ngandara
selvage of a dilly bag} ngandangandarina to be unable; to be incapable _{kana marapuni ngani ngandangandariji widla manila
people before many I am unable wife to take
because of (the objections of) many people I am unable to obtain a wife} _{muntja ngandangandarina wapala
for a sick man to be incapable of going} _{ngandangandarina worana
to be incapable of taking aim
[i.e. of throwing a boomerang].} _{ngandangandarina jatana
to be unable to say} _{ngandangandarina jinkina
to be unable to give} _{ngandangandarina burkana
to be unable to wade through} _{ngandangandarina bakuna
to be unable to dig} _{ngandangandarina manina
to be unable to fetch} _{ngandangandarina tarana
to be unable to climb or ascend} _{ngandangandarina wirina
to be unable to enter} _{ngandangandarina mukaturarana
to be unable to sleep} _{ngandangandarina wapana
to be unable to go} ngandangandaribana to render inoperative; to disable; to render incapable ngandangandarila powerless or impotent person one who is incapable (of doing a certain thing). ngandangandandarilalu inability ngandangandandarietja one who always pretends to be incapable of doing a certain thing ngandangandarinaterina for one's own benefit to pretend to be incapable of doing a certain thing. Nurawordubununa was incapable of returning, because he became blind. ngardu ngardu type of seed feminine gender. Plants called "nardoo" in English. No. 2756, No. 3050 ngarlu type of seed feminine gender. Madlangurunu and Narimalpirini obtained both these seed varieties by their petitions [or invocatory songs]. ngadani ngarda-nhi afterwards; later _{ngadani wapana
to go afterwards; to go later on} _{ngadani wokarana
to come later on} _{ngadani kampana
to gather together, to collect later} _{ngadani jatana
to tell afterwards} _{ngadani palina
to die later} _{ngadani ngundrana
to think about later; to reflect upon afterwards} _{ngadani tajina
to eat afterwards} _{ngadani wokaribana
to break off later} _{ngadani manina
to fetch later} _{ngadani jinkina
to give later} _{ngadani tapana
to drink later} _{ngadani wontina
to search for later} _{ngadani mindrina
to run later} Thus in the case of almost all verbs. ngadarina ngarda-Ri-rna to come later on Reuther translates the Diari word with "nachheren" (which, of course, is not a German dictionary word). _{ngani ngadarila nganai
I shall come later on} _{ngadariamai!
go back!} _{ngadaia wapana
to go backwards} _{ngadali tikana

Reuther: "dikana"

to return home} _{ngadali najina
to look backwards} ngadaribana ngarda-Ri-ipa-rna to carry (something) back _{poto ngadaribana
to carry things back} _{talara ngadaribana
(for wind) to drive back the rain} ngadadikana ngarda thika-rna to come back later; to go backwards, to retreat ngadalalu ngarda-lha-rlu last ngadala ngarda-lha one who comes on behind Reuther: "der Letztaner". the usual custom is to walk in Indian file on account of narrow tracks. No. 971-2 ngadanietja ngarda-yitya last one; person who always arrives too late ngantjana ngantya-rna to love; to like especially in the sense of wanting. _{ngaperi ngantjana
to love one's father} _{neji ngantjana
to love one's elder brother} _{noa ngantjana
to love one's spouse} _{ngandri ngantjana
to love one's mother} _{mita ngantjana
to love the country} _{ngapa ngantjana
to like water; to want [some] water} _{nganti ngantjana
to like meat; to want [some] meat} _{muka ngantjana
to like sleep; to want to sleep} _{jaura ngantjana
to want information} _{kapi ngantjana
to want [some] eggs} _{paua ngantjana
to want seed} _{turu ngantjana
to like [some] firewood} _{punga ngantjana
to like a wurley} _{kindala ngantjana
to like a dog} _{jinka ngantjana
to like [some] string} _{wima ngantjana
to like a totemic song} _{paru ngantjana
to like fish} ngantjaterina to like for oneself, to crave for oneself, to want for oneself _{ngaperani ngantjaterina
to long for one's father} _{ngantini ngantjaterina
to crave for meat} _{potuni ngantjaterina
to want (certain) things} ngantjijirbana to cause to crave for ngantjalu love mura ngantjalu ngaianani nganai the sacred ceremony love our is our love is the sacred ceremony or [more] correctly: we love the staging of the ceremony and to perform the [sacred] rituals (form) of the muramura Reuther wrote Mura with a capital 'M' and translated it with "die Gottheit" 'the deity'). However, the word mura has a multiplicity of meanings, which differ in their context (much like the word 'tjurunga' in Aranda, for example). In this particular context mura means sacred ceremony with all the ritual acting and singing that this involves. (Reuther, incidentally, uses the word "Form" to denote 'ritual acts'). ngalara sand masculine gender. Good ground is mita. Everything in common is also mita land, country. _{mita ngalara
sandy country} _{ngalara [ngankana]
to make sand; to heap up sand
the wind does this.} _{ngalara teribana
to sweep away sand} _{ngalara tirimalkana
to remove sand
to sweep sand away from one spot and heap it up at another.} _{ngalara ngurani jaupana
to sprinkle sand inside a hut
this is done when pure sand has been mixed with ashes, so that one is able to sleep on clean sand.} _{ngalarani ngura [ngankana]
to make one's camp in sand
[This is done] even when camping out, since there are no ants present.} _{ngalarani wapana
to walk on sand
because here the feet suffer no hurt.} _{ngalara ngankana kilinaia
to loosen up the ground [or sand] for dancing} _{ngalara mirimiri
sand on a rise or ridge
e.g. when the wind has drifted the sand onto the crest (ridge) of a sandhill.} ngalararina to become filled with sand; to become choked with sand e.g. a creek or channel. ngalararibana to cause to become choked with sand e.g. the wind's action on water. ngalarala sandhill-dweller ngampu almost; nearly _{ngampu palina
almost to die} _{ngampu tintaterina
almost to lose one's way; almost to become confused} _{ngampu wapana
almost to go} _{ngampu tjutjujeli ngana matana warai
the snake almost bit me} _{ngampu patana warai
almost grabbed} _{ngampu talara godana warai
it almost rained} _{ngampu ngalpuru
almost dark} _{ngampu ditjita wiriji
the sun is almost setting} _{ngampu jerkina warai
it almost burnt} _{ngampu nandraterina [warai]
almost to have killed oneself
Scherer added warayi here but the example is fine without it.} _{ngampu butju
nearly blind} _{ngampu turarana
to be nearly asleep} _{ngampu minka bakuna warai
[he] almost finished digging out the hole} _{ngampu woldra wokarai
hot weather (summer) is almost here} _{ngampu jaura jatana warai
[he] almost said the words} _{ngampu parawarana warai
[he] almost reached the point of delirium} ngampu ngampu like-minded people; team of players masculine gender. _{ngampu marra
like-minded folks in common} ngampura very large coolamon masculine gender. ngandri ngandri mother feminine gender. children of both sexes inherit the mardu totem of their mother. _{All people in common, who belong to one and the same mardu [totem], call themselves ngandri kulno
of one mother. All male members of the same mardu call each other neji marra
brothers, and those of the female sex are kaku marra
sisters in common.} _{ngandri waka
little mother
this is the sister of the child's mother, (and kaka the latter's brother).} _{ngandria mita
mother's country
or ngandri marduka

place where one's mother was born and reared.} _{ngandria mita
one's own motherland
place where I myself was born and reared.} _{the sun is defined as ngandri, because she is kana jerto, that is, one who satisfies people.} _{ngapa ngandri
water mother
very large waterhole; [a main waterhole].} _{minka ngandri
main entrance to an animal warren} _{nganti ngandri
female animal} _{paja ngandri
hen bird} _{kindala ngandri
female dog, bitch} _{warukati ngandri
female [or mother] emu

Reuther: ngaru ngandri. However, this and ngarungandri are 'emu feathers' or 'bunches of emu feathers' respectively. (See No. 179-9; No. 2041; No. 3744-3; and Volume XII, No. 434, etc.).} _{kudna ngandri
mother of the intestines
stomach.} _{mara ngandri
thumb of the hand} _{tidna ngandri
big toe} _{turu ngandri
fire mother
stick which is twirled between the hands for making fire.} _{pirra ngandri
largest of coolamons} _{marda ngandri
lower millstone} _{mirka ngandri
ant queen} _{padi ngandri
butterfly which lays grubs' eggs} _{palto ngandri
well-trodden main track} _{jadi ngandri
distaff; spindle} _{jama ngandri
large net} ngaraua salty; bitter used of salt water. ngarauarina to become salty; to turn brackish ngarauaribana to cause to become salty or bitter ngarauala lake that is always brackish ngaraualalu saltness; bitterness Reuther: "Salzaner". ngarauaetja lake that soon turns brackish ngaraua fluid that drains away from a decomposing corpse masculine gender. _{milki ngaraua
eye that rolls in anger} ngarangaraua prickly bush feminine gender. when Jelkabalubaluna was carrying his two slain sons along with him, the decomposing fluid was trickling from their mouths and noses. He called this ngaraua, because it smelt sour ("bitter"). ngamana ngama-rna to sit down; to settle down; to set up camp _{ngani ngamala nganai
I will sit down
I will stay here} _{ngaiani ninkida ngamala nganai
we will settle down here
we will set up camp here} _{ngamana ngarina
to sit down} _{talara ngamana ngariji
rain aitting goes down
rain is falling

I have added the literal translation here.} _{ditji ngamana ngariji
the sun is sitting down
the sun is setting} _{pita ngamana ngarina
for a tree to fall over} _{nanika nunkangu ngamana ngariji
she is sitting down towards him
she has become his wife} _{ngamana tarana
to sit down to get up, to rise; to sit upright} _{turu ngamana tarana
for a fire to flare up} _{ngamana tatana
to stay behind} _{ngamana tikana

Reuther: "dikana".

to remain sitting; to return home} ngamangana ngama-ngama-rna to keep on sitting; to stay at one place ngamangamanaterina ngama-ngama-rna tharri-rna to settle down permanently ngamaribana ngama-ri-ipa-rna to persuade someone to stay ngamalalu ngama-lha-rlu remaining ngamanietja ngama-rna-yitya one who always stays at home, one who seldom travels about nganana ngana-rna to be this is an auxiliary verb. Like every other verb, this word is conjugated by using the [normal] verbal endings. _{nganai
is
present tense.
nauja ninkida nganai
he is here} _{nganana warai
was today} _{nganala wiri
was several days ago} _{nganana paraia
was several months ago} _{nganana wonti
was a long time ago} _{nganala nganai
will be} _{nganajati
will otherwise be
denunciative.} _{ngananani
if it is
conditional.} _{nganau!
be!} _{nganalumai!
both be!} _{ngananau!
everybody be!} _{nganananti
would be
subjunctive.} _{nganalalu
being
gerund.} _{woderi jura nganana warai?
where were you [plural] today?} _{wolja tandra nganala nganai
there will soon be [some] fruit} _{woderi jidni nganala wiri?
where were you yesterday?} _{woderi jidni nganala wapaia?
where were you just now?} _{woderi jidni nganana paraia?
where were you recently?} _{woderi jidni nganana wonti?
where were you in those days?} _{jidnita, mina nganala nganai?
you, what will become of you?} _{mukali nganana
to be sleepy} _{tertieli nganana
to be thirsty} _{pungaia nganana
to be inside a wurley} _{kanani nganana
to be among people} nganangananaterina ngana-ngana-rna tharri-rna to be alone, on one's own Note: there is no No.2159. ngananganarana ngana-ngana-Ra-rna gradually to gather together with one arriving after the other. ngatamura ngathamurra child of male child, father speaking. If the accent is placed on the 'u,' then the eldest son is meant; ngatamura, without the accent on the 'u,' denotes any child (male or female, father still speaking). No. 2163 ngatani ngathani child of female child, mother speaking. No. 2162 ngaiala ngayala voice; noises [of insects and animals]; sharpness; projection masculine gender. _{kana ngaiala
human voice} _{marda ngaiala
projecting ledge
of stone on a rock wall.} _{munara ngaiala
section of sloping bank
undermined [by water] and thus jutting out.} _{papa ngaiala
bird call} _{wima ngaiala
sound of singing} _{kaldra ngaiala
calling voice} _{wona ngaiala
sharpness of a digging-stick} _{ngapa ngaiala
rushing of water
this rather means 'sound of rushing water'.} _{tjutju ngaiala
humming of insects} _{kindala ngaiala
barking of dogs} _{nganti ngaiala
animal noises} _{kalara ngaiala
sharpness of a stone axe} _{tula ngaiala
sharpness of a stone chisel

In the earlier part of the Dictionary Reuther describes the tula as 'a stone knife' (see No. 223-36; No. 619-10; No. 814-20 and Volume X, p.78). Thereafter he correctly describes it as 'a stone chisel' (see No. 1089; No. 1449-7; No. 1953-6; No. 3288-29, etc.). Horne and Aiston (in Savage Life in Central Australia, p.89) also refer to the "tuhla" as a stone chisel.} _{watara ngaiala
sighing of wind} ngaialarina ngayala-ri-rna to give off a sound; to sound forth ngaialaribana ngayala-ri-ipa-rna to induce to sing out or cry out; to cause to give off a sound ngaialarinaterina ngayala-ri-rna tharri-rna to call out for one's own sake ngaialaetja ngayala-yitya one who bawls or sings out; crier, bawler ngapu ngapu quiet; silent; calm _{kana ngapu
quiet man} _{jaura ngapu
without a word} _{watara ngapu
quiet breeze} _{talara ngapu
silent rain
rain without storm or thunder.} _{mana ngapu
silent mouth} _{ngapu ngamana
to sit in silence
not to speak.} _{ngapujeli najina
to watch in silence} _{ngapu terkakana
to get up in silence
and walk away.} _{ngapujeli manina
to take in silence; to take along without saying anything} _{ngapujeli tajina
to eat in silence} _{ngapu karipaterina
to follow in silence} ngapurina ngapu-ri-rna to grow silent; to keep quiet ngapuribana ngapu-ri-ipa-rna to quieten; to put to silence _{potujeli ngapuribana
to put to silence with gifts (things)} _{watara ngapuribana
to calm down wind
by chanting a totemic song.} _{mandikilla ngapuribana
to calm waves
by the chanting an invocatory song.} _{talara ngapuribana
to stop rain
by means of the invocatory songs of Darana.} _{ngara ngapuribana
to pacify the heart, to dispel fear} _{kupa ngapuribana
to silence a child} _{ngapuribana nandrana
to put to silence by killing
to kill a man so that he is forced into silence.} _{kanku ngapuribana
to force young men to silence
this duty is imposed upon them during circumcision, because they are here being initiated into the [tribal] mysteries.} ngapurinaterina ngapu-ri-rna tharri-rna to observe silence for one's own sake, to one's own advantage ngapula ngapu-lha one who has grown silent; one who has gone to sleep; one who has been subdued by words ngapuetja ngapu-yitya person who maintains silence Reuther: "Schweiganer". ngapulalu ngapa-lha-rlu silence ngalki ngalki temple masculine gender. on either side of the head. _{para ngalki
hair on the temple} _{mara ngalki
small finger} _{tidna ngalki
small toe} ngalkintjera type of bird feminine gender. ngalpa ngalpa bosom; lap feminine gender. _{kana ngalpa
person's lap} _{punga ngalpa
bosom of hut
interior of a hut (or wurley).

Reuther: "Zchoos" instead of Schoss (actually Schoss).

No. 2875-13 Reuther translates this as 'side of a wurley'.} _{dako ngalpa
bosom of sandhill
incline or slope of a sandhill.} _{marda ngalpa
indentation or recess into a range; slope of a range} _{pita ngalpa
inner circle of trees
not those on the fringe.} _{kajiri ngalpa
creek-bed
as far as the water level.} _{panto ngalpa
bosom of a lake
i.e. bed of a lake (as far as the water extends).} _{kirra ngalpa
flat side of a boomerang} _{nguna ngalpa
inner side of a [bird's] wing} _{mana ngalpa
interior of mouth} _{minka ngalpa
space inside of a burrow} _{milki ngalpa
eye-socket} _{ngalpa kangu
bosom perspiration
body warmth, e.g. when two men sleep next to each other to keep themselves warm.} _{pirra ngalpa
cubic space of a coolamon} _{pariwilpa ngalpa
expanse of heaven} ngalpangalpa ngalpa-ngalpa bosoms feminine gender. ngalparina ngalpa-ri-rna to scoop out; to hollow out ngalparinaterina ngalpa-ri-rna tharri-rna to scoop out for oneself ngalpaetja ngalpa-yitya one who likes to sleep next to somebody else in order to keep himself warm; child that always wants to sit on its mother's lap ngalparibana ngalpa-ri-ipa-rna to [cause to] scoop or hollow out Reuther: (also) "schoosen", whatever that may imply. ngapitja ngapitya dream masculine gender. this word is a compound of ngarangara heart and pitjana to sieve, to sift, to clean, i.e. 'to sift the seed in the coolamon from the chaff'. [The word] means: 'to sift the heart', i.e. to leave the body lie, while the heart (the soul) betakes itself outside of the body during a dream. in this connection the women possess particular agility in rocking (swinging) the coolamon [to and fro]. _{ngapitja patana
to grasp a dream
to have a dream; to be given a dream; to dream.
during a dream the soul is considered to be active outside of the body, [so that] the things seen in a dream are nothing more than the activity of the soul while it is absent from the body.} _{ngapitjali najina
to see by means of a dream, to see in (or through) a dream

Reuther: "das Traumbild".

but see what? Answer: the devil. It is believed in this case that, in the course of its nocturnal wanderings, the soul has come [too] near the devil and caught sight of him. The point is that during the night the devil is lying in wait for souls which are absent from their bodies.} _{ngapitjali ngapa tapana
to drink water in a dream
when a man camps without water during the summer, and dreams [at night] that he is drinking water, it is assumed the soul has gone on ahead as far as the water [hole] and has satisfied its thirst. In such a case one feels revived next morning, until water is [eventually] reached and the [real] body has had a drink. Thus the 'drinking' of the soul is beneficial to the body as well.} _{ngapitja walto
tired dream
if a man has had a dream and is still tired next morning because of it, it is believed that the soul received a shock and quickly and anxiously therefore ran back to the body; by so doing it has become very tired, and therefore the body is also tired next morning.

If someone sleeps longer than usual in the morning, he is not wakened, for it is considered he may have had a 'tired dream'. At all events, a person is wakened [only] very gradually and gently, for his soul may have gone extremely far away, and consequently would not be able to get back at once. In such an event, if the person were wakened [too] suddenly, the body would die.} _{ngapitjali mita ngumu najina
to see in a dream a beautiful country
this time the soul has been far, far away and has seen a beautiful, though otherwise CHECK country. A man feels elated at this and relates the dream with [obvious] delight.} _{ngapitjali tiririna
to have an argument in a dream

Reuther inadvertently wrote tirina
to move apart; to unfold etc. for "streiten" 'to argue; to fight'. For the difference between tirina and tiririna, see No. 3046 and No. 3289 respectively.

this time the soul, in the course of its nocturnal wandering, has become embroiled in an argument with other souls, or even with the devil. If, during that time, the dreamer has had anxious feelings, then the soul has [either] suffered defeat or has only just battled its way through. Consequently, the body is very tired next morning, so that the person lies longer [in bed], in order to recover, together with his soul.} _{ngapitja ngali
Should not this pronoun subject read ngani? (ngali is the dual form of the nominative.)
tiririna
Reuther inadvertently wrote tirina
to move apart; to unfold etc. for "streiten" 'to argue; to fight'. For the difference between tirina and tiririna, see No. 3046 and No. 3289 respectively.
warai nuluka kanali, ngani karari muntja
in [my] dream I wrangled with this (particular) person; now I feel sick

if one man is afraid of another, entertaining fears that the latter may bewitch him, and it so transpires that he has an argument with him in a dream, this is a sure indication that the two souls have fallen foul of each other in the dream. The soul has seen the bewitching activities of the sorcerer by night. This man [therefore] gets quite ill and dies. During his illness his mind imagines all sorts of things; he also mentions the name of his sorcerer. The relatives take note of this, so that after the death of the bewitched man the alleged sorcerer falls victim to the blood-avengers.} _{ngapitja karina
to run after a dream, to pursue a dream, to execute a dream
if a sick man has had a dream, in which he saw his alleged sorcerer, then the sorcerer in question is killed (as we have seen in [7]).} _{ngapitja multina
to soak a dream
to make a dream wet, to stick a dream in water.
[Supposing] someone gets sick. He knows that he has to die and also who bewitched him, but he would like to get well. The patient tells his friend to send his (i.e. the patient's) wife to fetch a magic bone. She goes.

The men (people) in that camp know what this signifies, namely, that if they don't give her a bone, vengeance will be eked out on them. [Yet] they have the right to fornicate with the woman concerned. Since she is not allowed to see a [magic] bone, one is wrapped up and sent back with her. The friend accepts it, tells the patient, and casts the bone into some water, whereby it is rendered harmless. Joyfully the patient ponders the thought day and night that he is now going to recover. In a dream he sees the bone cast into the water, and convalesces.} _{ngapitja muja
confused dream
in this case the dreamer did not have a clear vision of the dream. This was occasioned by the fact that the soul was being chased by the devil, so that it had to hurry; consequently it was not able to have a thorough look around.} _{ngapitjali nari najina
to see a dead man in a dream
if a person dreams that somebody here or [there] is sick or has died, it is assumed that the soul has visited the spot and seen it. Some definite news of the death is then awaited.} _{ngapitjali pinga najina
to see oncoming blood-avengers in a dream
these have been sighted by the night-wandering soul. It is believed that [this soul] has met up with the souls [of the avengers] or [at least] with one of their number. In that event the blood-avenger troop turns back, for it knows that the soul in question has seen them, that is to say, its corresponding body has had this dream and therefore they can no longer lodge a secret attack.

If there have been no dreams on either side, that is to say, if the night-wandering souls have not met each other, this is a sure indication that everything is [still shrouded] in secrecy.} _{ngapitja buru
without a dream
a patient has had no dream, or, better: the soul of the patient has not seen the sorcerer of its body. Either the patient dies of his own accord (because of fornication), or the sorcerer has buried the death-bone in the ground. Were he to carry it around in his dilly bag, the soul would have seen it, respectively would have dreamt about it. In this case an inquest will decide the issue.} _{ngani ngapitja jeribaka jatala nganai nunkangu
I dream like tell will [to] him
I shall tell him straight to his face} _{ngapitjali wima patana
to receive a song in a dream
if a night-wandering soul meets up with another soul - its body having died - which is now on its way to Palkarakarani, the [latter] may possibly sing to it a ceremonial song. The [body or person] concerned
Reuther: "der betreffende", thus omitting the required noun. Implied is obviously "der Leib", for it is the body that dreams. The syntax here is weak, for the author then continues as though he has already referred to the person concerned.
now dreams about this. Next morning he rehearses the song to himself and then teaches it to others.} _{ngapitja ngumu
good dream} ngapitjala ngapitya-lha one who dreams sick man who, in the heat of fever, keeps on imagining things. ngapitjaetja ngapitya-yitya one who always dreams; [a dreamer] Reuther: "Traeumeraner". ngapitjalalu ngapitya-lha-rlu dreaming ngapitjarina ngapitya-ri-rna to dream; to be absorbed in a dream ngapitjaribana ngapitya-ri-ipa-rna to cause or make to dream the devil does this, while following the soul around. ngaurongauro ngawurru-ngawurru sad, sorrowful, grieved _{kupani ngaurongauro
sad on account of a child} _{noani ngaurongauro
grieved because of one's wife or husband} _{ngaperani ngaurongauro
grieved on account of one's father} _{kamanelini ngaurongauro
sad with respect to one's friend} _{mita kamanelini ngaurongauro
fretful for one's native land (fatherland)
whilst sojourneying in a strange land.} _{pitarani ngaurongauro
unhappy because of drought} _{kindalani ngaurongauro
regretful about one's dog
that has lost its way [in a chase].} _{tertieli ngaurongauro
distressed at one's thirst
when no water can be found.} _{paruni ngaurongauro
distressed about fish
when they die.} _{muramurani ngaurongauro
grieved over one's primeval ancestor

Reuther: "Urvater". Meant is the muramura.

when beholding his petrified body.} _{kanani ngaurongauro
distressed about people
e.g. when coming to a camp and finding nobody there.} _{turuni ngaurongauro
unhappy about a fire
when one hasn't any.} _{ngaurongauro ngamana
to be sitting there grief-stricken
adverb use.} _{ngaurongauro wirarina
to walk around grief-stricken
adverb use.} _{ngaurongaurojeli jindrana
to weep out of grief} _{ngaurongaurojeli najina tatana
to look back sadly} _{ngaurongaurojeli nampana
to bury in grief} ngaurongaurorina ngawurru-ngawurru-Ri-rna to become sad, sorrowful, grief-stricken ngaurongauroribana ngawurru-ngawurru-Ri-ipa-rna to make sad or sorrowful; to grieve ngaurongaurorinaterina ngawurru-ngawurru-Ri-rna tharri-rna to become sad for one's own sake ngaurongaurola ngawurru-ngawurru-lha one who is habitually sad Reuther: "Betruebtaner". ngaurongauroetja ngawurru-ngawurru-yitya one who is easily grieved ngaurongaurolalu ngawurru-ngawurru-lha-rlu sadness; sorrow; grief Kirlawilina once became very sad and wept, because he [badly] wanted a wife, yet there was none available. ngapiri Up to this point Reuther has consistently used the spelling: ngaperi ngapiRi father masculine gender. Also ngapili. ngaperi [is used] when the person [referred to] is in close proximity, ngapili when he is at a remote distance. Reuther's grammar suggests that 'ngapili' is the transitive subject form of the word for 'father', not that it indicates distance. _{ngaperali ngakanali kirra dakala nganai
my father will manufacture a boomerang

Here the father is near-by.} _{ngapiri wolja tikala nganai

Reuther: "dikala".

father will soon return} _{ngapili ngana wata nandrala nganai
father will not scold me} _{ngaperi waka
small father
these are the brothers of the child's father, i.e. his uncles.} _{pita ngaperi
wood father
very long spear.} _{Darana named the mura
ngaperi in his ceremonial songs.
See the Darana legend at the back of Volume X (wima 168, 170, 171, 172, 173 and 175, etc.).} _{mara ngaperi
hand father
index finger.} _{tidna ngaperi
long [middle] toe
the big toe is the 'mother'.} _{kindala ngaperi
father dog
i.e. male dog. Thus in the case of all male animals.} _{dako ngaperi
sandhill father
biggest sandhill.} _{ngapa ngaperi
father water
clear floodwater. Muddy water is ngapa ngandri
mother water.} _{marda ngaperi
hill father
the biggest hill (mountain or range).} _{kanta ngapiri punkana
for grass father to grow
for a lot of grass to be growing.} _{malka ngaperi
father symbol
very broad stripe painted on the body.} _{ngapiri pani
father without
to have no father.} _{minka ngaperi
hole father
very large or deep hole or animal warren.} _{muntja ngapiri
sickness father
very serious and horrible disease or epidemic, causing a lot of people to die.} _{ngaperaia mangini
father's occupation
to educate the young, to teach the legends, to fetch fish, to hunt game, to teach boys to handle weapons, to build wurleys, to manufacture weapons, to supervise tribal boundaries, etc.} ngalkujeli ngalku-yali adjective and adverb transitive. desirous of, covetous of, longing for _{ngalkujeli najina
to look longingly at} _{ngalkujeli tajina
to eat with delight} _{ngalkujeli manina
to take with satisfaction} _{ngapani ngalkujeli
longing for water} _{pirrani ngalkujeli
desirous of a coolamon} _{kirrani ngalkujeli
desirous of a boomerang} _{kutjani ngalkujeli
desirous of feathers} _{paruni ngalkujeli
longing for fish} _{billini ngalkujeli
desirous of a dilly bag} _{talarani ngalkuieli
longing for rain} _{kantani ngalkujeli
longing for grass
or vegetable food} _{ngalku pirna
deeply craving for; hankering after} ngalkurina ngalku-ri-rna to have a longing for; to entertain a desire for bukani ngalkurina to have a longing for food ngalkuribana ngalku-ri-ipa-rna to create a desire for e.g. for the heat to cause a craving for water. ngalkurilalu ngalku-ri-lha-rlu desire; craving ngalkurinaterina ngalku-ri-rna tharri-rna to have a personal longing for something ngamuru ngamurru orphan this word is a compound of ngama breast) and muru dry barren), signifying 'a sterile breast'. The implication is that the mother's breast, as far as the child is concerned, is dry so that the child can no longer drink because the mother is dead. _{kupa ngamuru
orphaned child} _{wolka ngamuru
animal bereft of its parents} _{paja ngamuru
orphaned birds} _{pita ngamuru
orphan tree
tree that stands solitary or alone.} _{paratara ngamuru
orphaned flat
dry [waterless] plain.} _{panto ngamuru
orphaned lake
dry, waterless lake.} _{punga ngamuru
orphaned wurley
wurley that stands solitary, on its own.} [This word is used], in general, for anything that stands on its own, of whatever kind or species. ngamungamuru ngamurru-ngamurru nickname for anyone who has no relatives masculine gender. ngamururina ngamurru-ri-rna to become an orphan ngamururibana ngamurru-ri-ipa-rna to make an orphan by killing the father, after the mother has already died. ngamururinaterina ngamurru-ri-rna tharri-rna to make oneself an orphan i.e. to cut oneself off from one's relatives by going to another tribal territory. ngamuruetja ngamurru-yitya carrion-eating creatures e.g. the crows. Kujumokuna, who stood alone ngamuru in the world, was killed. He had nobody who was willing to support him. ngadaiapakaru late-runner masculine gender. from ngadaia afterwards; backwards and pakaru forerunner, signifying: 'after the forerunners', i.e. to arrive later than those out in front. _{ngadaiapakaru ngapa ngakai
late-runner water is flowing
secondary floodwaters [are coming down]} _{paja ngadaiapakaru
later flight of birds} _{turu ngadaiapakaru
later-kindled fire} _{punga ngadaiapakaru
last wurley} _{kupa ngadaiapakaru
later born child; later born child of a set of twins} _{tidna ngadaiapakaru
last footprints} _{talara ngadaiapakaru
later-falling rain} _{ngapakura ngadaiapakaru
following strip of rain

Reuther: "Regenstreifen".

or local shower of rain.} _{ditji ngadaiapakaru
later rising star} _{ngadaiapakaru
later-runners
name by which one man refers to others, when he talks magnanimously of himself.} _{manu ngadaiapakaru
mind later
man who carries out his intentions later than he says, e.g. instead of leaving in the morning, he leaves at midday.} _{jaura ngadaiapakaru
later dispatched news [or information]} ngadaiapakarurina to arrive last ngadaiapakaruribana to overtake someone to throw someone back whilst journeying along. ngadaiapakarurinaterina to remain behind to one's own advantage; to arrange things in such a way that one is the last to arrive ngadaiapakarurilalu arriving last ngadaiapakaruetja one who is always the last to arrive ngirbana to make a ringing sound; to cause a hum; to rattle; to make a clitter-clatter _{kata ngirbana
to make a clanging sound
e.g. when two [music] sticks are struck together.} _{marda kata ngirbana
to cause stones to clatter
by throwing one on top of another.} _{pirra kata ngirbana
to cause a shield to rattle
when struck by a boomerang.} _{ngara kata ngirbana
to make the heart throb
to make it fearful, so that it becomes troubled, disquieted.} _{mana kata ngirbana
to make the teeth chatter
the cold weather does this.} _{mangatandra kata ngirbana
to make (someone's) head ring by striking it with a boomerang} _{nganti moku kata ngirbana
to make an animal bone rattle by tearing off the flesh with one's teeth} _{talara tandra kata ngirbana
to make raindrops clatter, when they fall on the roof-top} _{tidna kata ngirbana
to make an audible sound with the feet by constantly tripping to and fro} _{pita kata ngirbana
to cause a clattering of wood, when knocking two pieces together} katangirbana karta-nga-iyirpa-rna to produce a sound e.g. thunder, waves, wind. katangirbanaterina karta-nga-iyirpa-rna tharri-rna to elicit, draw forth a sound for oneself katangirbalalu karta-nga-iyirpa-lha-rlu producing a sound katangirbanietja karta-nga-iyirpa-rna-yitya sound-producer ngirangirarina always to be doing the same thing _{pirrani ngirangirarina
always to be making coolamons} _{kalarani ngirangirarina
always to be making stone axes} _{jamani ngirangirarina
always to be working away at the nets} _{jinkani ngirangirarina
always to be spinning (or twisting) thread} _{billini ngirangirarina
always to be weaving dilly bags} _{jaura ngundrala ngirangirarina
always to be pondering over the same news} _{kupani ngirangirarina
always to be good to a child} ngirangiraribana to make (or command) to do always the same thing ngirangirarinaterina always to do the same thing for oneself ngirangiraribalalu [act of] always doing the same thing ngirangiraribanietja one who always does the same thing Darana always prayed for rain. ngiringiri folded; wrinkled; tied together _{tala ngiringiri
wrinkled, puckered skin} _{palku ngiringiri
shrivelled together, wrinkled body (e.g. among old people); one who always pulls an offensive face} _{milbiri ngiringiri
wrinkled forehead} _{muntja ngiringiri
shrunken invalid
who has grown thin.} _{jinka ngiringiri
tangled [piece of] string} _{billi ngiringiri
shrivelled-up dilly bag
when it has got wet.} _{mandra ngiringiri
wrinkled stomach
when one hasn't eaten anything.} _{manu ngiringiri
shrivelled disposition
i.e. a person slow in thinking, and not as alert as others.} _{milki ngiringiri
shrivelled around the eyes} ngiringiririna to become wrinkled ngiringiriribana to cause to shrivel or wrinkle ngiringiririnaterina to become wrinkled for one's own sake ngiringiriribanaterina to cause oneself to become wrinkled to one's own advantage ngiringiribalalu becoming wrinkled; shrivelling up ngiringiribanietja one who always screws up (wrinkles) his face the waterbags of Nurawordubununa shrivelled up, after he had drunk [or drained] their contents; therefore he soaked them [in water] again. ngirkina ngirki-rna to become many; to increase in number; to pile up; to multiply _{paua ngirkina
for seed to multiply} _{paia ngirkina
for birds to multiply
when they breed.} _{kanunka ngirkina
for kanunka to multiply
when they give birth to young ones.} _{kindala ngirkina
for dogs to increase in number} _{paru ngirkina
for fish to multiply
when they lay eggs.} _{milki kima ngirkina
for bunged eyes to increase in number
when several people get them. These are caused by stinging flies.} _{muntja ngirkina
for the sick to increase in number; for many people to become sick} _{jaura ngirkina
for words to multiply
for a certain topic to be well discussed.} _{kupa ngirkina
for children to multiply} _{talara ngirkina
for rain to increase
for rain to stop and then to start up again} _{dako ngirkina
for sandhills to multiply
for numerous snakes to be crawling around on sandhills.} _{pita ngirkina
for trees to multiply
when numerous saplings come up out of the ground.} _{jaua ngirkina
for grass to multiply
after a good rain.} _{marda ngirkina
for stones to increase in number
e.g. when one is travelling about and time and again comes across gibber plains.} _{kapi ngirkina
for eggs to multiply in number
when birds keep on laying.} _{ngapa ngirkina
for water to accumulate
e.g. in a well.} _{maua ngirkina
for drought to intensify
when, in consequence of the drought, there is less and less to eat.} _{dilka ngirkina
for prickles to increase in number
when prickly plants
Reuther: "das Stachelkraut".
keep on growing better and better.} _{buka ngirkina
for the food [supply] to increase
e.g. when a lot of edible plants grow.} _{makuwoda ngirkina
for [the supply of] makuwoda kind of potato to increase} _{mirka ngirkina
for ants to increase} _{mita ngalara ngirkina
for sand to increase
e.g. when, in a walkabout, one penetrates deeper and further into the sandhills.} _{kata ngirkina
for lice to multiply} _{turu ngirkina
for fire to spread} _{woldra ngirkina
for heat to intensify} _{nuru ngirkina
for one's strength to improve
to keep going faster while walking along.} _{manatandra ngirkina
for toothache to intensify
[or get worse].} _{punga ngirkina
for wurleys to increase in number
for more and more to be erected.} _{majaru ngirkina
for rats to increase} _{kauri, punta, nili, kapita ngirkina
for rats [of various kinds]
By the plural, "Ratten", Reuther implies that all these animals mentioned are 'rats'. However, only the kauri are a type of 'rat'. While punta and nili are common 'mice,' kapita are 'rabbit bandicoots'.
to increase in number} _{kana ngirkina
for people to increase in number
for more and more to congregate.} ngirkingirkina ngirki-ngirki-rna always to do the same thing, repeatedly to do the same thing _{ngirkingirkina bakuna
always to be digging out a new hole} _{ngirkingirkina nandrana
always to be killing another man} _{ngirkingirkina ngatjina
constantly to be begging, repeatedly to be begging} _{ngirkingirkina wonkana
to sing over and over again} _{ngirkingirkina turu kampana
to collect firewood time and again} _{tandra ngirkingirkina
to collect fruit time and again} _{talara godana ngirkingirkina
for rain to fall time and time again} _{jaura jatana ngirkingirkina
to talk repeatedly} ngirkirina ngirki-ri-rna repeatedly to be doing something, constantly to be doing something ngirkibana to ridicule a person, to trifle with a person; to tease in light as well as serious vein. _{kana ngirkibana
to mock, to ridicule people} _{tiri ngankana ngirkibana
to tease a person until he gets cross} _{mita ngirkibana
to ridicule a country} _{jaurali ngirkibana
to ridicule in so many words} _{nari ngirkibana
to ridicule a dead person
to say something about him which stirs up trouble among his relatives.} _{punga ngirkibana
to laugh at ridicule a wurley
because it is badly built.} _{teri ngirkibana
to ridicule young men

Note: ngirkibani-tala
nickname.} ngirkingana ngirki-inga-rna to congregate in order to continue on together _{kana ngirkingana
for people to congregate in order to continue on together} _{bukataia ngirkingana
to assemble in order to go out together for ochre} _{pingaia ngirkingana
to congregate for a vendetta} _{pitjiraia ngirkingana
to assemble in order to [go out together and] collect chewing tobacco} _{potuja ngirkingana
to gather around in order to collect something} _{kilpa ngirkingana
for the cold weather to pass over
at first it keeps on getting colder, then it [gradually] gets warmer.} _{muka ngirkingana
for sleep to come on and then pass over} _{paru ngirkingana
for fish to gather around and then disappear in shoals
after something to eat has been thrown into the water.} _{woldra ngirkingana
for the hot weather to come on, intensify, and then pass over} _{paua ngirkingana
for seed to accumulate, multiply, and then diminish} _{maua ngirkingana
for drought and famine to intensify and then abate} _{ninta ngirkingana
at first to feel ashamed, then no longer} ngirkingirkingana ngirki-ngirki-inga-rna often to assemble in order to go out together ngirkijirbamalina ngirki-iyirpa-mali-rna to tease one another, to ridicule one another ngirkibalalu ngirki-ipa-lha-rlu teasing or ridiculing ngirkibanietja teaser, banterer; mocker, scoffer ngirkibanaterina to tease someone for one's own advantage ngirikidana to groan, to moan; to sigh; to lament, to wail _{kupa ngirikidana
for a child to groan} _{muntja ngirikidana
for a sick man to heave a sigh} _{mandrantju ngirikidana
for a pregnant woman to groan} _{mauarli ngirikidana
to groan out of hunger} _{tapali ngirikidana
to groan on account of one's wounds} _{potuni ngirikidana
to moan about [certain] things} _{narini ngirikidana
to wail over [or bewail] a dead man} _{kilpali ngirikidana
to groan because of cold} _{palkujeli ngirikidana
to groan on account of stomach pains} _{pitjirani ngirikidana
to sigh for chewing-tobacco} ngirikidanietja Reuther (probably in error): ngirikidanaetja bewailer, lamenter ngirikidanalalu wailing; lamentation Kirlawilina howled [and wailed] over the two girls whom he wanted as wives. ngopera first; at first; beforehand _{ngopera wapana
to go first; to go on ahead} _{ngopera ngamana
first to sit down} _{ngopera jatana
first to tell; first to announce} _{ngopera tepi
healthy at first
now dead} _{ngarimata ngopera
first flood} _{talara ngopera
first rain} _{ngopera karuwali ngankana, ngadani jirijiribani-jaura jinkina
first to initiate (circumcise), after that to hand dawn the [tribal] laws} _{ngopera ngankana
first to work, make, or do} _{ngopera murla, ngadani tiri
friendly at first, [but] afterwards nasty} _{ngopera buru, ngadani wilparina

Reuther here used the present tense form wilpariji (For the various meanings of this word, see No. 3739)

first to hold one's silence, then to speak [or open up]} _{ngopera dunkana
first to come out} _{ngopera najina
to see for the first time; first to see and then} _{ngopera wirina
first to paint on} _{nari ngopera
first to die} _{jaura ngopera
first word; first news} _{manu ngopera
first thought, idea} _{kupa ngopera
first child} _{junga ngopera
first to beat time with hand-cushions} _{ngura ngopera
first camping-spot} _{ngopera wiliwili, ngadani ngurunguru
first weak, then strong} _{nganti ngopera
first animal; animal running in the lead} _{dija ngopera
first dancer} _{billi ngopera
first dilly bag} _{ngopera jurka tajina
to eat something at first} _{ngoperaia nganingana
to run past someone else, from behind, in order to be first} ngoperala one who is always first Reuther: "Erstaner". ngoperaetja first one ngoperarina to thrust oneself forward; to run on ahead; to get in front of ngoperaribana to push to the front; to send on ahead; to place in the lead _{poto ngoperaribana
to send things in advance} _{ngoperaribana punga wotina
to send on ahead to build a wurley
to beat [or anticipate] the rain by building a wurley.} _{ngoperaribana tajina
to urge someone to eat first} _{kupa ngoperaribana
to send a child on ahead
to put it to sleep first.} _{manu ngoperaribana
to send one's disposition on ahead
to send advance notice and then to arrive oneself.} ngoperarinaterina ngupaRa-ri-rna tharri-rna to go on ahead for one's own benefit in the course of his wanderings Mandramankana went on ahead,while the girls came on behind. ngoperalalu ngupaRa-lha-rlu first thing ngokana nguka-rna to add, to join, to put (something) together; to unite _{kana ngokana
to add people
to a number of others.} _{kupa ngokana
to place the children together} _{nari ngokana
to add a dead man
to those already buried. To kill a man in order to equate him with another who has been killed.} _{jaura ngokana
to add a word
to confirm, to ratify what someone else has said.} _{poto ngokana
to add some articles
add to others} _{paua ngokana
to add some seed
to mix it together with other seed.} _{marda ngokana
to bring more millstones into camp
when there is already one available.} _{ngapa ngokana
to add water, to wet, to moisten
moisten seed before grinding it.} _{paru ngokana
to add [to the supply of] fish
e.g. as when a flood adds a supply of fresh fish to the old.} _{ngura ngokana
to add another wurley
to take a second wife in addition to the first.} _{teri ja mankara ngokana
to join together a young man and woman
to marry them} _{manu ngokana
to add one's disposition
to express the same thoughts as another person has had} _{nari ngokana
to join together two murdered people
to equate two killings, and thus settle a feud.} _{mana ngokana
to add one's mouth
to speak at one and the same time.} _{jinka ngokana
to add onto a string
to spin a longer thread.} _{jama ngokana
to weave onto a fishing-net} _{paltuni ngokana
to join up with another track} _{muntja ngokana
to bring sick people together
if there are several patients in a camp, they are brought together into one hut, so that they can be jointly cared for.} _{kajiri ngokana
for one creek to link up with (or) run into another} _{ditji ngokana
to add one or more days} _{turu ngokana
to lay on more firewood; to add more firewood} _{kupa ngokana
to add another child
e.g. when a second child is born.} _{katu ngokana
to add more branches
to strengthen a windbreak.} _{mita ngokana
to heap up soil, sand} _{kindala ngokana
to send out another dog
when one dog is [already] chasing an emu} _{paratara ngokana
to perform a ceremony again on the same plain} _{milki ngokana
to join the eyes together
to focus many eyes on the same object.} _{talpa ngokana
to join ears together
[to get] many people to lend their ears to something.} _{ngokana kurana
to place together [on a heap]
e.g. dilly bags.
adverb use.} _{ngokala tikana
to carry more to the back
adverb use.} _{ngokana terkana
to stand together in a group
adverb use.} _{ngokana tarana
to carry up [hill] to someone
adverb use.} _{ngokana tatana
to bear after; to carry on behind
adverb use.} ngokaterina to join, attach oneself to _{kanani ngokaterina
to join (attach oneself to) the people} _{potuni ngokaterina
to add one's things to those of somebody else} _{nejini ngokaterina
to attach oneself to one's elder brother: to help, support him} _{ngura ngokaterina
to set up one's camp alongside that of somebody else} ngokijirbana to add; to place alongside of _{kirra ngokijirbana
to place one's boomerang alongside of others} _{billi ngokijirbana
to add one's dilly bag} ngokanietja one who always places his things alongside those of somebody else; one who readily attaches himself to others ngokalalu homogeneousness; belonging-togetherness ngokarina to keep on accumulating ngokarinaterina to attach oneself [to others] for one's own benefit Kirlawilina took a second wife, adding (ngokana) her to the one he [already] had. ngoku nguku something that has been chewed or vomited masculine gender. _{kana ngoku
human vomit} _{kindala ngoku
dog's vomit} _{paja ngoku
seed that a bird (pigeon) has in its crop for the feeding of its young} _{pitjiri ngoku
tobacco that has been chewed in the mouth} _{mura ngoku
ceremonial songs which are sung in order to make people vomit} _{kanta ngoku
vegetable food that has been vomited} _{nganti ngoku
vomited meat} _{ngoku mamani
name given to a dog that takes the meat away from another} ngokuworana to vomit _{nganti ngokuworana
to bring up meat} _{paua ngokuworana
to vomit seed pulp} ngokuworanietja nauseator this is the name given to fresh [edible] plants, because they readily cause vomiting. ngokuworalalu vomiting Mandramankana swallowed a large number of people at Manatandrani, but afterwards vomited them up again. nguru Reuther describes this class of word as a "Nur", by which I assume he means it is a 'numeral'. One could further describe it as an indefinite ordinal. another this is a Wonkanguru word that has intruded [into the language], signifying kulno in Diari, e.g. kana nguru or kana kulno another person. -nguntja person who approximating the German suffix "-er" or "-aner". _{jerraguntja
one who stays away} _{jeranguntja
one who comes this way} _{muntjanguntja
one who has been sick} _{tepinguntja
one who is healthy} _{pirnanguntja
one who is bigger} _{jidninguntja
you are the one; the better one

Reuther: "duer, das heist du bist er, der Besserer". In this case, as also in the two following cases, Reuther has failed to find an adequate German idiom to match the Diari, or even adequately to circumscribe the real meaning of each word.} _{kapinguntja
one who has eggs

Reuther: "Eieraner".} _{ninaianguntja
person or thing recommended

Reuther: "ihner, dass heist ihn empfehle ich dir, eine Sache".} _{marranguntja
something which is more recent} nguja nguya kind, variety; species; type masculine gender. _{kana nguja
types of people} _{nguja wordu
short types} _{nguja wirdi
long types} _{nguja pilkipilki
various types} _{pita nguja pajiri
tall type of tree} _{nguja tjaru
stripped variety
e.g. when caterpillars have eaten off the leaves.} _{milki nguja pilki
different kinds of eyes} _{ngarumba nguja

ngarumba type of tree} _{nguja mandru
two varieties} _{nguja kulno
one variety} _{ngula ngumu
good variety} _{nguja madlentji
bad variety} _{nguja walto
weak variety} _{nguja mati
strong variety, heavy variety} _{nguja maru
black variety} _{nguja muja
dry variety} _{nguja manina
to allow oneself time; to pick a variety} _{nguja najina
to look at a variety; to survey, to critically examine, to measure, to inspect} _{naula nguja
same variety} _{kanajeri nguja
person-like type, resembling a person
e.g. something like a tree-stump, which from a distance one takes to be a human being.} _{nguja pilki nauja karari
type different he today
he looks different today} _{watara nguja
type of wind
cold or warm.} _{kanta nguja
type of grass, type of edible plant} _{nguja terkana
to hesitate, to procrastinate} _{nguja wakana
to wait; to hesitate} _{ngapa nguja
type of water} ngujarina nguya-ri-rna to come late; to delay; to be slow; [to linger, to loiter, to lag behind] _{ngurani ngujarina
to stay behind in the camp} _{pungani ngujarina
to linger inside the wurley} _{minkani ngujarina
to linger around a burrow
to wait until an animal comes out.} _{tintini ngujarina
to come late because of a piece of wood for a kirra

to work for so long at [making] a boomerang, that one arrives late.} _{jamani ngujarina
to lag behind in net-weaving} _{mauarli ngujarina
to loiter around in hunger
not to gather something to eat.} _{pauani ngujarina
to loiter around a seed [patch]} _{jaurani ngujarina
to linger over discussions
to hold long deliberations.} _{ngujarina turarana
to linger and delay over sleep
to sleep in a long time and therefore not get away.} ngujapata fast; quickly ngujapata ngani wapananto, kana ngujapirna jura I must leave in a hurry, [but] you are lazy folk ngujapirna nguya pirna very slow; lazy ngujapani nguya pani nguya padni diligent; industrious literally, 'without type', 'without delay'. ngujaribana nguya-ri-ipa-rna to cause to delay; to hold back; to restrain _{kana ngujaribana
to hold a person back
not to let him go.} _{kindala ngujaribana
to restrain a dog} _{dakujeli ngujaribana
to be delayed by sandhills
because one cannot make fast progress/} _{tidnali ngujaribana
to be hindered by [the condition of] one's feet
as these are painful.} _{poto matieli ngujaribana
to be delayed by a load
since it is a heavy one.} _{kupali ngujaribana
to be retarded [in one's progress] by a child
because it cannot walk fast.} _{widlali ngujaribana
to be handicapped by one's wife
because she cannot walk fast/} _{miljarali ngujaribana
to be delayed by night} _{talarali ngujaribana
to be delayed by rain} _{watarali ngujaribana
to be delayed by the wind
or: for the wind to delay one.} _{ditjieli ngujaribana
to be delayed by the sun, or heat} _{narieli ngujaribana
to be delayed by a dead man} _{muntjali ngujaribana
to be delayed by a sick man} ngujaribanaterina nguya-ri-ipa-rna tharri-rna to tarry for one's own benefit ngujalalu nguya-lha-rlu lingering; tarrying ngujaetja nguya-yitya procrastinator, lingerer; lazy person ngujamana nguyama-rna to recognise _{kana ngujamana
to recognise a man [again]} _{mita ngujamana
to know a country
to have a good knowledge of it/} _{panto ngujamana
to recognise a lake [again]} _{pita ngujamana
to recognise a tree
e.g. beside which one has buried something.} _{billi ngujamana
to recognise a dilly bag [again]} _{tidna ngujamana
to know footprints, to recognise footprints} _{jaura ngujamana
to understand a language} _{nari ngujamana
to recognise a dead man
to know that he is soon going to die.} _{kutji ngujamana
to recognise a spirit
either the devil, or a human spirit.} _{mudla ngujamana
to recognise a face} _{pariwilpa ngujamana
to know the sky
to know the signs in the sky.} _{miljaru ngujamana
to know the time of night
how far it has advanced.} _{pirra ngujamana
to know the moons
to know (for instance) how many months (moons) one has been away in the bush.} _{ditji ngujamana
to recognise the sun
to recognise signs on the sun.} _{talara ngujamana
to recognise rain
to know that it is going to rain.} _{ditji waka ngujamana
to recognise the stars
to know the various constellations.} _{ngaru ngujamana
to recognise the [sound of] voices
to know whether it is the shout of joy or the wail of death.} _{ngara ngujamana
to know someone's heart
whether someone has good or evil intentions.} _{manu ngujamana
to know someone's mind
to know what someone is thinking.} _{milki ngujamana
to recognise someone's eyes
to read in a person's eyes.} _{ngura ngujamana
to know the campsite} _{ngapa ngujamana
to know where water is} _{palto ngujamana
to know the way} _{toa ngujamana
to know the written characters

Reuther: "die Schriftzeichen". It is interesting to note that the word toa, waymarker, direction-post, rather than malka
mark, sign, symbol has been used as the Diari term to denote the letters of the alphabet.} _{tali ngujamana
to know the tongue, or language} _{mura ngujamana
to know the ritual ceremony,
Reuther: "Gebetsgesang, die Legende". Reuther in by far the most instances translates mura with "Goettergebetsgesang", but in rarer instances also translates it with "Legende". cf. No. 541-14, No. 3454-7, No. 3538-23; Volume III, 22; and No. 3953-16.
the legend} _{ngapitja ngujamana
to be able to interpret a dream} ngujamaterina nguyama-tharri-rna to know oneself, to recognise oneself _{palku ngujamaterina
to know (recognise) one's own body
whether it is strong or weak.} _{malka ngujamaterina
to recognise the symbols on one's body
whether one has painted himself attractively.} _{nari ngujamaterina
to recognise death for oneself
i.e. to know that one is going to be killed and must die.} _{muntja ngujamaterina
to feel within oneself that one is going to be sick} _{tidna ngujamaterina
to recognise one's own footprints} _{maua ngujamaterina
to feel hungry} _{kulnula ngujamaterina
as a loner,
Reuther: "Alleinseier".>
to feel or know that one has no friends} _{waka ngujamaterina
to feel small} _{pirna ngujamaterina
to feel big [or important]} _{manujeli ngujamaterina
to know one's [own] disposition} ngujamanijirbana to recognise something for someone else; to recognise another person's things ngujamanijirbanaterina to recognise something for oneself, [i e. for one's own advantage ngujamanalalu recognition; [act of recognising] mura ngujamanalalu kana pirna ngankai recognition of their ritual ceremonies and [their] legend[s] makes a people great [or important] ngujamanijirbamalina to recognise one another; to know one another again ngujananietja one who knows; expert Darana recognised [the signs in] the sky; he knew that it would rain. ngujara instruction; teaching this word, derived from nguja variety, species, kind; manner and -ra (from) bra word, news, means 'manner and way of words', namely, how the young men received [instructions] from the elders regarding the customs, traditions and religion [of the tribe]. when a young man is circumcised, he receives kurukurubani-jaura words of admonition and dauadauanijaura orders of restraint; taboo orders. Later on he receives ngujara (or ngujangujara because there are many) words of instruction, teaching, indoctrination. The pirrapintaetja Reuther: pirrapinta However, this word means the [tribal] laws themselves. Cf. No. 164-2. For "Gesetzeslehrer" Reuther normally uses the words pirrapintamara (No. 298-4; No. 311; No. 951-6; No. 1213-47, etc.) or pirrapintaetja cf. No. 302-3; No. 1366-1; No. 1450-1, etc. give these instructions, as to what shall or shall not be done. It is to be (specially) noted that only the pirrapintaetja or tutors [in matters] of [tribal] law impart these ngujara. _{ngujara jinkina
to give instruction
in this case the young men are gathered together outside of the camp, away from the women. The instructor in the [tribal] laws stands, while the young men sit down. Now are recited all the punishments that will be meted out or that await [the culprit], in the event of any [tribal] misdemeanour.
Reuther: "Vorkommnis".} _{ngujara manina
to receive, accept teaching or instruction} _{ngujara worarijirbana
to hand over the teaching, instruction to others
[lit:] to leave it behind for somebody else. When an old man knows that he is about to die, or that he is going to be killed, he passes on all his experiences [and] all his secret knowledge to a friend, a brother, or preferably his [own] son. He tells him that the ways of his people (kana mangini
religion) must not die out; therefore he is going to tell him everything. He relates his life's history especially, of course, his great[est] deeds, and all his religious knowledge, so that it may be preserved for posterity.} _{muraia ngujara
instruction about the deity
ritual forms and ceremonies.
Reuther: "die Gebetsgesaenge und die Legende".
These imply the ceremonial songs and ritual ceremonies in the way they were performed by the [supernatural] ancestors
Reuther: "Vorvaeter". By this the author means the muramura.
over against the deity, and how these are to continue to be performed henceforth.} _{paruni ngujara
instructions in the totemic fish song
in addition to the ritual (ceremonies) that are to be performed in conjunction therewith. Basically, the phrase means: 'instruction in the ritual forms
Reuther: "Goetterlehre".
and ceremonies', i.e. muraia ngujara.} _{kapirani ngujara
instruction in the invocatory songs and ceremonies on behalf of edible goannas
Thus also in reference to the wind, weather, emus, health, in fact, everything that involves the sustenance of body and life.

Here a father gives instruction and teaching to his son, depending on which muramura he designates as his own.} _{ngaperaia ngujara
father's instruction
to the male members of his family.} _{narini ngujara
instruction regarding a deceased person} ngujangujara teachings; instructions these originate from the line of [tribal] chiefs. The last of these was Tjampina, buried at Kaparamara. His father was Jipalina. These [men] were descended from the muramura Kujumokuna, from whose [tribal] lineage these [ceremonial] chiefs Reuther: "Regenten". were required to have been descended. ngujangujarla nguyanguyarla expression of sympathy this word, derived from nguja kind, variety, species; manner and -la (from) jela together signifies 'with the same manner; to have the same style; to feel sympathetic'. _{kana ngujangujarla
to feel sorry for a man} _{kindala ngujangujarla
to feel sorry for a dog} _{widla ngujangujarla
to have sympathy for a woman} _{kupa ngujangujarla
to feel sorry for a child} _{poto ngujangujarla
to feel sorry about some article} _{mita ngujangujarla
to feel sorry for one's country
when absent from one's native land.} _{jama ngujangujarla
to feel sorry about a fishing-net} _{pinaru ngujangujarla
to feel sympathy for an old man
because he has to fetch his own firewood, etc.} _{ngurawalpa ngujangujarla
to feel sorry with regard to a [deserted] camp
since all its people are deceased and gone.} _{ngaperi ngujangujarla
to feel sorry for one's father
Thus of all, to whom one is related.} ngana ngarna interjection indicating agreement. yes ngunu interrogative pronoun. is that so? really? nguna nguna arm; wing masculine gender. _{nguna worangantju
left arm} _{nguna ngunari
right arm} _{kana nguna
arm of a man} _{paja nguna
wing of a bird} _{pita nguna
branch, bough of a tree} _{watara nguna
outer periphery of a windstorm} _{pari
Has Reuther here made an error? as creek is kajiri. The only meanings given for pari on the other hand, are 'heavy, stout', etc. (No. 2413) or 'a type of caterpillar' (Volume VIII, No. 173).
nguna
small subsidiary creek} _{ngapa nguna
arm of water

Reuther: "Wasserarm", but the term is rather ambiguous.} _{kirra nguna
half-bent boomerang} _{billi nguna
one arm of a fishing-net} _{kana nguna
flank [or ring] of men
e.g. when a camp is surrounded.} _{ngunajaua
circular sweep during a game-hunt
also ngunawajirka.} _{nguna warpibana
to stretch out one's arm} _{nguna pajiri
long arm} _{nguna wordu
short arm} _{nguna mati
fat arm} _{nguna mararina
to strengthen hands
to entice along more people.} ngunari ngunaRi right _{nguna ngunari
right arm} _{tidna ngunari
right foot

Reuther (inadvertently): "Bein" 'leg' instead of Fuss.} _{pankitiri ngunari
right side of the ribs} _{milki ngunari
right eye} _{panki ngunari
right side} _{dirkala ngunari
right shore, right bank} _{mara ngunari
right hand} _{ngunari terkana
to stand on the right} ngunakampu one who kills another person unintentionally masculine gender. ngulu ngulu brow, forehead; wall; [side] masculine gender. _{pirra ngulu
side (wall) of a coolamon} _{pita ngulu
edge of a scrub} _{dako ngulu
brow of a sandhill
where it is broken down or breached through.} _{marda ngulu
steep incline [or slope] of a range} _{mita ngulu
steep sand-bank [leading up] from a creek} _{ngapa ngulu
head of floodwaters} _{ngajulu darku
end of a journey
from which [point] one starts to turn back again.} ngulukana to spy _{kana ngulukana
to spy on people} _{ngura ngulukana
to spy out a camp} _{minka ngulukana
to pry down a hole
to look inside to see whether there is an animal in it.} _{koko ngulukana
to pry into the hole of a hollow tree; to peep inside a hole in a tree} _{paja ngulukana
to keep birds under observation
from behind a bush.} _{panto ngulukana
to reconnoitre around a lake
to see whether there are birds about.} _{warukati ngulukana
to reconnoitre for emus} _{tjukuru ngulukana
to scout around for kangaroos} _{maru ngulukana
secretly to spy out the plain
by peeping over a sandhill.} _{kutu ngulukana
to look inside a dug-out burrow} _{pani ngulukana
to see nothing} _{punga ngulukana
to search out a wurley} _{dako ngulukana
to inspect a sandhill
to see if there are footprints on it.} _{poto ngulukana
to search around for things} _{watarali ngulukana
for the wind to peer inside
through an opening or aperture.} _{paua kutu ngulukana
to search around for a seed-pit} ngulukaterina to look around oneself ngulukanaterina to spy around for one's own information or benefit ngulukijirbana to spy on behalf of somebody else ngulukijirbamalina to keep one another under observation when one doesn't trust others. ngulungulukana often to spy out there is no No.2296! ngulukalalu [act of] spying ngulukanietja spy the two wives of Jelkabalubaluna kept their husband under observation with a view to killing him secretly. ngulku ngulku cheek; accusation, indictment masculine gender. _{kana ngulku
person's cheek} _{ngulku bururu
puffed-up cheeks} _{ngulku nguru
secret accusation} _{ngulku mudana
to cease chewing} _{ngulku kima
swelling of the cheeks} _{ngulku mati
fat cheeks} _{ngulku pirna
serious accusation} _{ngulku tjautjau
conflicting accusation
when one says this, another that.} _{ngulku marapu
numerous accusations} _{ngulku mudana
to cease accusing} _{ngulku puntina
to forward accusations hither and thither; various accusations} _{ngulku burina
to state the accusation} _{ngulkuieli jinkina
to indicate by secret means; to betray} _{ngulku puldru ngankana
to kill the accuser} _{ngulkuni wirina
to incite to anger by accusing} _{ngulkuterkana
to accuse; to betray, to disclose} _{punku ngulku
rolls of flax} _{tidna ngulku
short toes} _{ngulku jeljujelju
to have a wide mouth} ngulkumitinti type of lizard ngulkurina to grow fat in the face; to get fat cheeks ngulkuterkana to disclose, to betray; to accuse ngulkuterkijirbamalina to accuse one another ngulkulu-ngulkulu to go from one place to another and betray ngulkula ngulku-lha one killed for treason or disloyalty masculine gender. ngulkuetja ngulku-yitya traitor masculine gender. ngulkulalu ngulku-lha-rlu betrayal masculine gender. Kirlawilina betrayed his sister, so that she should be killed. ngura ngura place; camp; campsite masculine gender. _{kana ngura
human habitation} _{paru ngura
fish haunt; a deep spot in the water

Reuther: "Wasserkessel".} _{paja ngura
bird's nest
nest of a bird that lives on the ground.} _{wima ngura
sacred ceremonial site; corroboree ground

Reuther: "Gesangslagerplatz".} _{palpara ngura
campsite during sacred ceremonies

Reuther: "Rastort bei den Goetterfeierlichkeiten".} _{ngura kangu
warmth of a wurley} _{ngura pirna
large camp} _{ngura waka
small camp} _{ngura malti
cool camping-spot} _{ngura tiri
camp in which the people are agitated} _{ngura dunka
old campsite} _{ngura walpa
deserted camp} _{ngura warru
poor camp
i.e. in which the people have nothing [to eat].} _{ngura kutu
deeply-sunken hollow
in which to lie down, i.e. a sleeping-spot in the sand that has been well scooped out.} _{ngura terti
middle[-most] wurley in a camp} _{ngura kamaneli
friendly place
i.e. one's native birthplace.} _{ngura tula
strange place; unfamiliar camp
when camping in strange territory.} _{ngura maua
hungry camp
surrounding which there is little food to be had.} _{ngura jerto
satisfied camp
where there is lots of food to be had.} _{ngura worita
distant camp} _{ngura kaldri
discontented (bitter) camp
where people are often irritable.} _{ngura matu pirna
concerned about camp
said of a man who is concerned only about his wurley} _{ngura kati
confinement wurley} _{ngura manju
peace-loving camp
where people are not quarrelsome.} _{ngura kapara
main camp
where there are almost always people living, even the majority.} _{ngura toda
place where the midday halt is made} _{ngura wonki
permanent campsite
at a waterhole which never dries out.} _{ngura witi
wurley standing apart, near-by} _{ngura kuribana
to erect one's wurley in the vicinity of a grave} _{ngura wulpuru
one wurley alongside the other in camp} _{ngura muntu
wurley where something secret is being got ready, and which no woman may enter} _{ngura worla
wurley in which a child is born} _{pirra ngura
place of the moon
where the moon is supposed to have originally risen, at Mangarani.} _{ditji ngura
place of the sun

Ditjiminka, where the sun is supposed to have risen originally.} _{ngura manina
to set up camp, to move camp; to set up a new camp} _{ngurakana
men, women and children together in the camp
[i.e. the camp inhabitants]} _{ngura ngapu
quiet place} _{ngura dauru
camp vacated during the day} _{ngura manka
camp where no woman is present} _{ngura kati
camp where the warriors are resting} _{ngura dia
place where only tribal relatives live} nguralunguralu ngura-rlu ngura-rlu from one place to another ngurarina ngura-Ri-rna to grow into a camp e.g. when one after another arrives and settles down. ngurala ngura-lha one who belongs to the same camp ngura hollow of the elbow masculine gender. ngura ngurra adjective and adverb with vi. straight; over, always, continually _{pita ngura
straight piece of wood} _{mita ngura
always sand} _{ngapa ngura
always water} _{marda ngura
always stones} _{palto ngura
straight track} _{jaura ngura
true, honest, right words} _{manu ngura
always moody
This is said of a person who constantly bears a grudge.} _{ditji ngura
the sun [is] constant
it always runs the same course.} _{kilpa ngura
cold time and time again} _{woldra ngura
hot time and time again} _{mita ngura
earth [is] eternal} _{talara ngura
rain again and again} _{jua ngura
shouting, tumult all the time} _{tidna ngura
footprints continuously
said of someone who has left and is not coming back} _{muka ngura
asleep all the time} ngurali ngurra-li adjective and adverb with vtr. evermore, continually _{ngurali wapana
to keep going continually
walking along the track.} _{ngurali najina
to keep looking at something continually} _{ngura ngurali
permanent camp
where people are always staying.} _{manu ngurali
continually to have the same thoughts} _{jaura ngurali
continually to have something to say} _{ngapakudna ngurali
[permanent] waterhole
where there is always water.} _{muntja ngurali
continually sick} _{mita ngurali
continually sand} _{ngurali tiri
continual strife} _{pita ngurali
trees everywhere} _{ngurali maua
continually hungry} _{Mura ngurali
eternal deity} _{palto [ngurali]
very long way} _{ngurali ngamana
to camp (sit) continually on one spot} ngurarina ngurra-Ri-rna to abide forever _{kana ngurarina. This is said of a person who stays away} _{ngapa ngurarina
to be forever raining} _{muramura
Reuther inadvertently wrote "Mura". However, the Mura never dies. In his translation of the Diari phrase, Reuther then goes onto refer correctly to the muramura.
ngurarina
where the muramura died, there he ngurarina [abides for ever]} _{manu ngurarina
to think of one and the same thing all the time} _{mudla ngurarina
to turn one's face towards something all the time} _{ngaru ngurarina
to come to a decision after a lot of discussion to and fro} _{palto ngurarina
for a winding track eventually to continue straight on} _{kajiri ngurarina
for a winding creek eventually to flow straight on} _{dako ngurarina
for several sandhills to merge} _{pita ngurarina
for a sprout to shoot straight up} _{tidna ngurarina
to lengthen one's steps, to hurry onward} nguraribana ngurra-Ri-ipa-rna to stretch; to lengthen _{kana nguraribana
to stretch a person out
to induce a person to stay away for a long time.} _{nariwonpa nguraribana
to stretch a grave-mound
to lengthen a grave-mound.} _{kirra nguraribana
to stretch a boomerang
to weigh it down, so that it assumes the right shape.} _{poto nguraribana
to hold onto certain articles
and not allow them to be exchanged.} _{jama nguraribana
to stretch out a fishing-net by pulling it lengthwise} _{jinka nguraribana
to stretch a [human hair] string} _{talara nguraribana
to cause the rain to keep on
by chanting an invocatory song.} _{paja nguraribana
to enchant birds to stay longer at one [particular] spot
so that they can be hunted with boomerangs.} nguralu ngurra-rlu eternity masculine gender. ngurakatina ngurakathi-rna to stretch out one's feet literally, 'to hang up one's legs'. _{muka ngurakatina
to stretch out one's legs during sleep} _{ngurakatina ngamana
to be seated with outstretched legs
adverb use.} _{talara ngurakatina
for the rain to become widespread} _{ditji pilpa ngurakatina
for the sun's rays to spread out} _{pita kapara ngurakatina
for roots to spread out} _{kindala ngurakatina
for a dog to stretch itself} _{woma ngurakatina
for a carpet-snake to extend itself
when it is not coiled up.} ngurakatibana to stretch, to extend, to spread out e.g. a net, a dilly bag. ngurakatibanaterina to stretch something for one's own advantage ngurakatibalalu stretching; extending; spreading out nguramarrana for the morning red to dawn literally, 'to illuminate or brighten up a place'. ngurkumana ngurkuma-rna to finish cooking something that was not completely cooked before; to completely dry out _{paru ngurkumana
to finish cooking a half-baked fish} _{ditjieli mita ngurkumai
sun dries out the ground} _{tidna ngurkumana
to dry or warm one's feet
by a fire} _{mara ngurkumana
to dry or warm one's hands} _{karku ngurkumana
to dry out a cake of red ochre} _{kandri ngurkumana
to dry some resin} ngurkumaterina ngurkuma-tharri-rna to warm oneself ngurkumanaterina ngurkuma-rna tharri-rna to finish cooking something for one's own benefit [or enjoyment] ngurkumijirbana ngurkuma-iyirpa-rna to finish cooking something for someone else ngurkumalalu ngurkuma-lha-rlu thorough cooking ngurkumanietja ngurkuma-rna-yitya that which always warms Strangely, Reuther wrote: "einer der sich immer waermt" 'one who always warms himself'. e.g. the sun, wind, fire ngundrana ngundra-rna to consider, to ponder, to reflect upon, to think about, to contemplate _{jaura ngundrana
to ponder [certain] words; to reflect on [certain] news} _{ngapa ngundrana
to think of water
to want a drink.} _{maua ngundrana
to think of one's hunger
to want food.} _{ditji ngundrana
to think of the sun
to consider the time of day} _{mita kananeli ngundrana
to think of one's native country} _{muka ngundrana
to think of sleep
to want to sleep} _{punku ngundrana
to think of flax
to want flax} _{palto ngundrana
to keep one's mind on a track
in order not to lose it.} _{nganti ngundrana
to think of [native] game
to want meat.} _{ngura ngundrana
to think of one's camp
to want to turn back.} _{punga ngundrana
to think of a wurley
to want to build one.} _{turu ngundrana
to think of firewood
to want to fetch some.} _{morla ngundrana
to think of more
to want more.} _{billi ngundrana
to think of one's dilly bag
to want to fetch it.} _{kamaneli ngundrana
to think of one's friends} _{ngaperi ngundrana
to think of one's father} _{marda ngundrana
to think of a millstone} _{tepi ngundrana
to reflect on one's life} _{nari ngundrana
to contemplate death} _{dako ngundrana
to think of a sandhill} _{maru ngundrana
to think of a vegetable patch

Reuther: "die Krautflaeche".

on a small level flat.} _{dija ngundrana
to think of the spot where one ceased to hunt or dig [for roots]} _{noa ngundrana
to think of one's marriage partner} _{kupa ngundrana
to think of one's child} _{ngara ngundrana
to think of one's heart
not to walk too quickly, so that the heart (or the lungs) do not have to work so strenuously.} _{muntja ngundrana
to consider a patient
to give him some food.} _{pirna ngundrana
to think big
to devote a lot of thought to something.} _{waka ngundrana
to devote little thought to something} _{malkiri ngundrana
to think of a festive meal
to get it ready.} _{mura ngundrana
to think of one's totemic song
not to forget it.} _{tjurujeli ngundrana
to consider carefully, to ponder over, to reflect upon
with one's intelligence.

Reuther: "mit dem Gemuet denken".} _{manujeli ngundrana
to think with inner feelings, to think kindly about; to ponder carefully} _{pilki ngundrana
to think differently} _{manju ngundrana
to think obligingly about; to think well of; to think rightly} _{tjika ngundrana
to think wrongly} _{japa ngundrana
to contemplate with fear; fearfully to anticipate something} _{miljaru ngundrana
to know or recognise the time of night} _{tajila ngundrana
to think of eating} _{jinkila ngundrana
to think of giving} _{bulu ngundrana
unable to think or consider; not to know} _{talku ngundrana
to consider what is right; to think correctly} _{pratjana ngundrana
to know everything} _{wontila ngundrana
to think of looking
to want to search for something.} _{tidna ngundrana
to inspect footprints
[to find out] who went along here.} _{kutu ngundrana
to think of a waterhole
to have a craving for it.} _{poto ngundrana
to have a craving for some things} _{tupula
The word that Reuther lists in the Dictionary for "gichtbruechig" 'palsied, paralytic' is tjunduru (No.3520).
ngundrana
to give consideration to a paralysed man} _{walto ngundrana
to give consideration to the weak} _{kapi ngundrana
to think of eggs
to go in search of eggs.} _{talara ngundrana
to think of the rain [that] is about to fall} _{jama ngundrana
I to think of a fishing net
of mending it; [wondering] if it might tear; not forgetting it.} _{tiri ngundrana
to think of trouble
to want to cause trouble.} _{piri ngundrana
to consider designs on weapons
to reflect on which ones to engrave or paint thereon.} _{dilka ngundrana
to take prickles into consideration
to take a different route on account of prickles.} _{mankara ngundrana
to have a girl in mind
to desire to have her; (or) to desire to give her in marriage.} _{doku ngundrana
to consider one's back
e.g. when, in the course of a journey, one has been carrying a child for a long time.} _{tjutju ngundrana
to bear snakes (reptiles) in mind
lest, perchance, one be bitten.} _{mikiri ngundrana
to ponder the depths} _{tinka ngundrana
to take night into consideration} _{mudla ngundrana
to recall a face; to recognise a face again} _{tara ngundrana
to consider hard times} _{pitjiri ngundrana
to think of chewing tobacco
to want some; to try ways and means of obtaining some.} _{wapala ngundrana
to consider going
intending to go.} _{tikala ngundrana
to consider returning

Reuther: "dikala".} _{ngamala ngundrana
to consider staying} _{buru ngundrana
to think of a debt} _{kutji ngundrana
to think of a spirit
e.g. the devil.} _{ngapitja ngundrana
to ponder a dream
to think what it might signify, and what is likely to happen.} _{nari ngundrana
to contemplate death
ie. not that one must die (on account of sin), but that one is going to be killed.} _{ngarali ngundrana
to ponder from the heart} _{duldrina ngundrana
to think of dancing

Reuther: "einen Tanz auffuehren".

of soon staging a sacred ceremony.} _{ngalburu ngundrana
to think of darkness (night)
therefore to go home.} _{mara ngundrana
to consider a hand[out]
to consider giving something away.} ngundraterina ngundra-tharri-rna to think of oneself; to have a great opinion of oneself _{tidna ngundraterina
to consider one's own feet
thus not to walk on stones.} _{kilpa ngundraterina
in one's own interests to consider cold weather
therefore to collect some firewood.} _{milki ngundraterina
to consider one's eyes
so that they do not suffer injury.} _{waka ngundraterina
to think oneself small
when facing some superior power; to feel humble (in the Christian sense).} _{palku ngundraterina
to think of one's body
therefore to sit in the shade; to protect oneself, take care of oneself.} _{ngara ngundraterina
to take one's heart into consideration
therefore not to run fast, nor to become overhot.} _{palku ngundraterina
to think of one's body
to protect it, hence to remain in the shade during summer's heat. Same as [5].} _{jaurala ngundraterina
to think of an informer
to reflect on what one has heard about oneself.} ngundrijirbana ngundra-iyirpa-rna to have reflections on someone; to recall [someone] to mind; to recollect something which concerns somebody else _{jaura ngundrijirbana
to reflect on what someone else has said} _{nari ngundrijirbana
to confer with someone about the cause of another's death} _{moku ngundrijirbana
to ponder an [act of] sorcery
as to who might have done it.} _{mita ngundrijirbana
to recall country to mind
to remember it.} _{kamaneli ngundrijirbana
to recall one's friends to mind} _{ditji ngundrijirbana
to recall to mind the day in question} _{pirra ngundrijirbana
to recall to mind a particular month (moon)
to remember it} _{muntja ngundrijirbana
to remember an illness} _{poto ngundrijirbana
to remember the articles} _{palto ngundrijirbana
to recall a track to mind} _{watara pirna ngundrijirbana
to remember a strong wind} _{kupa ngundrijirbana
to remember a child} ngundranaterina ngundra-rna tharri-rna to think of something for one's own benefit ngundranietja ngundra-rna-yitya thinker ngundralalu ngundra-lha-rlu thinking ngukingukibana to add, to contribute _{paua ngukingukibana
to add seed
to that which is already there} _{jaura ngukingukibana
to add some remarks; to add one's affirmative opinion
to those [already] spoken by someone else} _{poto ngukingukibana
to add more articles
to those which one already possesses} _{widla ngukingukibana
to add a second wife to the present one} _{tjuru ngukingukibana
to contribute one's judgement
to help someone to carry out his plan.} _{punga ngukingukibana
to add one wurley to the other} _{kupa ngukingukibana
to add a child to one's own
to adopt one.} _{ngapa ngukingukibana
to add [some] water
e.g. when it rains again.} _{tiri ngukingukibana
to contribute to an argument
by supporting a quarrelsome person.} _{nari ngukingukibana
to add another dead person
to bury another person alongside of others.} _{jindri ngukingukibana
to add one's tears
to join in weeping [and wailing].} _{milki ngukingukibana
to add one's eyes
to help in a search.} _{kinka ngukingukibana
to add to laughter
to join in laughter.} _{mirtja ngukingukibana
to add to shouting
to join in shouting.} ngukingukibaterina ngukanguka-ipa-tharri-rna to assist in any sort of situation literally, 'to add oneself'. ngukingukibanaterina ngukanguka-ipa-rna tharri-rna to add to, to collect, to beg for, to extort more for oneself for one's [own] use or advantage. _{tjampatjampanali ngukingukibanaterina
to accumulate more for oneself by begging

Reuther: "tjampatjambanali". Being a reduplicative verb, this word should be spelt either with two 'p's or two 'b's. In the Dictionary (No. 3422) Reuther spells it with two 'p's; I have therefore spelt it that way here.} _{jaurali ngukingukibanaterina
to accumulate more for oneself by means of talking} _{kurujeli ngukingukibanaterina
to acquire more for oneself
by stealth or stealing} _{mankara jinkinali ngukingukibanaterina
to accumulate more personal possessions by giving away one's daughters [in marriage]} _{junkali ngukingukibanaterina
to extort more for oneself by getting angry} ngukingukibijirbana to collect for someone else; to add to what is his ngukingukibalalu collecting; acquiring; adding to ngukingukibanietja one who adds, one who contributes Godagodana already had many possessions, but he always kept on adding more and more to them. ngumu good; nice _{kana ngumu
good or pleasant person} _{jaura ngumu
good, nice words} _{mita ngumu
fine country} _{poto ngumu
nice things} _{punga ngumu
attractive wurley} _{ngapa ngumu
good water} _{ditji ngumu
lovely day} _{mara ngumu
skilled hand} _{tidna ngumu
shapely (nice) foot} _{tali ngumu
expert tongue} _{mudla ngumu
beautiful, attractive face} _{tala ngumu
nice name} _{para ngumu
lovely, long hair} _{kanta ngumu
good edible plants} _{diltja ngumu
durable legs or muscles
when a person is a good runner} _{palku ngumu
well-built body} _{nguna ngumu
deadly-accurate arm} _{katu ngumu
very protective windbreak} _{dako ngumu
good sandhill
when it is inhabited by numerous animals.} _{milki ngumu
bright eye} _{noa ngumu
good or nice husband or wife} _{kupa ngumu
good obedient child} _{teri ngumu
finely-developed youth} _{kutja ngumu
pretty feathers} _{billi ngumu
fine dilly bag} _{manu ngumu
good disposition} _{ngara ngumu
good heart} _{mandra ngumu
healthy stomach} _{pirra ngumu
fine coolamon} _{tipa ngumu
fine pubic covering} _{muka ngumu
good sleep} _{ngapitja ngumu
lovely dream} _{terti ngumu
decent (fine) thirst
e.g. when a person is thirsty and is given a drink of fresh water.} _{maua ngumu
decent hunger
as in 33.} _{talpura ngumu
nice calm [day]} _{mura ngumu
fine ceremony

Reuther: "schoener Gebetsgesang". Usually Reuther translates mura with "Goettergesang", "Goettergebetsgesang", "Goetterverehrung" or "Legende".} _{malka ngumu
beautiful markings
[or symbols].} _{wima ngumu
nice song; beautiful song} _{kilpa ngumu
cool atmosphere; cool weather conditions} _{woldra ngumu
lovely warm weather} _{tandra ngumu
delicious fruit, lovely fruit} _{talku ngumu
right [or ripe] and good} _{pita ngumu
beautiful tree} _{tiri ngumu
pretty wild
when [someone] concurs in an argument.} _{njurdu ngumu
fine fur skin} _{talpa ngumu
good-hearing ear} _{palto ngumu
good track} _{paja ngumu
beautiful bird} _{ngura ngumu
fine camp} _{palara ngumu
sheer-level plain} _{bukatjiri ngumu
thick scrub} _{pirri ngumu
finely-sharpened stone chisel} _{kalara ngumu
finely-sharpened stone axe} _{pantja ngumu
strong legs
capable of running well.} _{kata ngumu
fine sense of [musical] timing, good rhythm

Reuther: "schoener Takt".} _{jerkala ngumu
strong throat
in being able to endure a long period of singing.} _{kuli ngumu
pleasant perfume} _{kunki ngumu
skilled witch-doctor} _{pirrapinta
See note on pirrapinta under No. 2281, third paragraph.
ngumu
able instructor in [tribal] law} _{kapakapara ngumu
good headman, good ring-leader} _{mili ngumu
good servant
who readily obeys.} _{tupu ngumu
lovely smoke
when it rises straight up in the air.} _{kindala ngumu
good dog} _{marda ngumu
fine millstone} _{tjuru ngumu
good memory} _{wolka ngumu
nice young ones
offspring.} _{kajiri ngumu
fine, well-watered creek} _{nganka ngumu
fine, attractive beard} _{mana ngumu
good mouth
i.e. very eloquent.} _{turu ngumu
nice fire} _{tiwi ngumu
lovely flower} _{jadi ngumu
good, fine spindle} _{wima ngumu kurana
to compose a beautiful song} _{ngumu tirimalina
to fight well; to subdue, overcome} _{ngumu najina
to see well
adverb use.} _{ngumu kiririna
to learn or practise well} _{ngumu karibana
to tie securely; to hang up securely
e.g. a dilly bag on a tree.} _{ngumu witjibana
to dry well; to spread out well} _{ngumu ngamalkana
to protect well; to care for properly; to look well after} _{ngumu najinajibana
to look after well
e.g. widows, children.} _{ngumu mudana
to end well
e.g. when no fights occur after the conclusion of ceremonies.} _{ngumu jiritjina
to rise in good health} _{ngaltja ngumu
good saliva
when a person is not guilty, or when injustice or injury is done to him.} _{mani ngumu
good fat} ngumurina to improve; to become more beautiful _{mita ngumurina
for the ground to grow more beautiful
to become ever greener.} _{nganti ngumurina
for animals to improve in appearance
to grow fatter.} _{pariwilpa ngumurina
for the sky to grow brighter} _{milki ngumurina
for eyes to get brighter
for the dust to settle, so that one can see further.} _{ngapa ngumurina
for water to become clearer} _{diltja ngumurina
for muscles to recover after a strenuous march} _{mudla ngumurina
for a face to look more beautiful, after it has been rubbed in with fat} _{buka ngumurina
for food (grass, plants) to mature, ripen} _{maua ngumurina
for one's hunger to improve, when one has been satisfied} _{malka ngumurina
for signs [or symbols] to become more attractive} _{tapa ngumurina
for a wound to improve
to be in the process of healing.} _{njurdu ngumurina
for the hair on the body to look more attractive
when a man lets his temper go.} _{mana ngumurina
for the mouth to improve
to get something better to eat.} _{kupa ngumurina
for a child to improve
for a child to develop.} _{patara ngumurina
for trees
According to J.G. Irrgang, the patara is the coolibah or bastard box tree, comprising yellow timber with a brown centre; it is very tough.
to show [signs] of improvement
to become greener.} _{manu ngumurina
for one's disposition to improve
to become more contented.} _{tjuru ngumurina
for one's intelligence to improve
to get better ideas.} _{jaura ngumurina
for words to improve
to accede to an invitation.} _{kirra ngumurina
for a boomerang to improve
to acquire a nice shape in the making.} _{mangini ngumurina
to share a greater part in the fun

Reuther: "Vergnuegen". One would expect quite the opposite, since mangini means Geschaeft 'work, occupation, business', cf. No. 1131-3, No. 1972-8, No. 2197-18.} _{ngaru ngumurina
for a voice to grow clearer, more distinct} _{mangatandra ngumurina
for the head to improve
for a headache to subside.} ngumula good fellow Reuther: "der Gutaner". ngumulalu goodness; improvement; satisfaction ngumujirbana to rectify for someone else, to better for someone else, to improve for someone else _{ngardu ngumujirbana
to clean ngardu seed for someone else} _{pitjiri ngumujirbana
to make chewing tobacco good for someone else
to chew it into a quad (lump).} _{kirra ngumujirbana
to make a good boomerang for someone else
to finish it to perfection.} ngumuribana to improve, to mend, to repair; to renew, to renovate; to rebeautify _{nariwonpa ngumuribana
to repair a grave-mound
and make it look beautiful again} _{punga ngumuribana
to repair a wurley, to renovate a wurley} ngumuribanaterina to repair for oneself, to make something beautiful again for oneself ngulji tree resin, bush resin feminine gender. during the summer various trees and bushes exude gum, which is gathered up and eaten as a delicacy. Either it is chewed Reuther: "geschnullt" (from schnullen). This is not a Dictionary word, but an expression peculiar to Reuther, which he uses only in this context cf. Dictionary No. 229-7, 229-8; No. 3148-12, etc. like sugar, or it is softened in a bowl of water and enjoyed as a sort of jam. Various kinds of tree resin are the following. I have added glosses to these terms -- Reuther simply lists the Diyari words. _{wajaka ngulji
kind of tree resin} _{wirra ngulji
kind of tree resin} _{kalju ngulji
kind of tree resin} _{kuntjiri ngulji
kind of tree resin} _{murlu ngulji
kind of tree resin} _{mananda ngulji
kind of tree resin} nguljirina to exude resin, to discharge resin as when it drips (trickles) from trees and bushes. nguljiribana to cause resin to trickle the heat does this. nguljila dischargers of resin Reuther: "Harzaner". this is the name given to such trees and bushes as discharge gum [or resin]. nguljiribanaterina to discharge gum spontaneously, of their own accord trees and bushes do this. nguljilalu [act of] discharging gum ngurunguru hard; fast; tight; strong _{mita ngurunguru
hard ground} _{pita ngurunguru
hard wood; a tight post} _{kana ngurunguru
strong men} _{jaura ngurunguru
sharp, hard words} _{tjuru ngurunguru
dull (hard) intelligence
when a person cannot grasp anything.} _{ngara ngurunguru
hard, unsympathetic heart} _{manu ngurunguru
solid disposition
e.g. when a man maintains his ground, sticks to his opinion, or has firm principles.} _{billi ngurunguru
strong dilly bag} _{jinka ngurunguru
strong string} _{marda ngurunguru
heavy stone} _{punga ngurunguru
firmly-constructed wurley} _{ngapa ngurunguru
fast-flowing water} _{tali ngurunguru
sharp tongue; hard words; stuttering tongue} _{watara ngurunguru
strong wind} _{woldra ngurunguru
intense (strong) heat} _{nguna ngurunguru
strong arm} _{mandra ngurunguru
satisfied stomach} _{palku ngurunguru
strong body; strong person} _{milki ngurunguru
sharp eye} _{muntja ngurunguru
serious, lasting illness} _{mara ngurunguru
hard, fisticated hand
i.e. a person who gives nothing away.} _{tala ngurunguru
hard fur, skin} _{diltja ngurunguru
tough muscles
person who can run well.} _{juri ngurunguru
prominent (thick) veins} _{teri ngurunguru
strong, robust youth} _{pildripildri ngurunguru
heavy (strong) thunder} _{mita tali ngurunguru
to hear the heavy rolling of the earth's collapse} _{mandikilla ngurunguru
strong waves} ngurungururina to grow strong; to gain strength _{bukali ngurungururina
to gain strength by eating} _{muntjala ngurungururina
for a patient to grow strong [again]} _{ngapali ngurungururina
to gain strength by [drinking] water, when one has satisfied his fill} _{kupa ngurungururina
for a child to grow strong} _{ngurungururina
Reuther (inadvertently): ngururina

jatana
to keep on speaking more firmly, more sharply, more loudly} _{mangatandra ngurungururina
for one's head to grow stronger
for one to feel always stronger than others.} _{ntjuruntjururina maku manina
to grow stronger by lifting something heavy} ngurungururibana ngurrungurru-Ri-ipa-rna to strengthen; to make strong ngurula one who is strong in a good sense nguruetja one who is strong in a bad sense. ngurulalu strength Two young people once found a teri youth, who had been deserted by his friends. They both dressed (decorated) him up, offered him some weapons, and in that way gave him [new] strength, that is to say, they made him ngurunguru. ngurungururibanaterina to strengthen something or someone for one's own sake nguntjamana to be familiar with, to be acquainted with; to know; to be informed about _{kana nguntjamana
to know the people} _{mita nguntjamana
to know the country} _{ngapa nguntjamana
to be acquainted with water, to know where to find water} _{palto nguntjamana
to know the way} _{jaura nguntjamana
to be familiar with the words
to recognise a person by his voice.} _{tali nguntjamana
to recognise the tongue
to be able to speak a dialect.} _{ditji nguntjamana
to know the sun
to know the time from the sun's position.} _{tidna nguntjamana
to recognise footprints} _{billi nguntjamana
to recognise a dilly bag again} _{muntja nguntjamana
to recognise an illness} _{mudla nguntjamana
to recognise a face again} _{ditji waka nguntjamana
to know the constellations} _{kirra nguntjamana
to recognise a boomerang again} _{tjutju nguntjamana
to recognise a reptile} _{pilki nguntjamana
to know something different, to think out something different} _{manu nguntjamana
to know one's disposition, to know one's frame of mind

Reuther: "Gemuetsstimmung".} _{marda nguntjamana
to recognise a millstone again} _{mura nguntjamana
to recognise a sacred ceremony

Reuther: "Gebetsgesang".

when hearing it again.} _{nindri nguntjamana
to recognise a shoot
its variety or species.} _{dako nguntjamana
to recognise a sandhill again} _{ngura nguntjamana
to recognise a camp again} _{nariwonpa nguntjamana
to recognise a grave mound again} _{ngapitja nguntjamana
to understand a dream
i.e. its meaning.} _{paru nguntjamana
to recognise a fish
i.e. its kind or species.} _{paja nguntjamana
to recognise a bird
i.e. its kind or species.} nguntjamaterina nguntyama-tharri-rna to know oneself _{wangiwangi nguntjamaterina
to know one's poverty} _{muntjaia nguntjamaterina
to know that one is [likely] to become ill} _{ngurunguru nguntjamaterina
to know one's strength} _{pirnaru nguntjamaterina
to feel like an old man} _{tepi nguntjamaterina
to feel healthy} _{mara nguntjamaterina
to know hands
to know one's strength} _{poto pirnanto nguntjamaterina
to feel rich
literally, 'to know oneself with many things'.} _{kiri nguntjamaterina
to know one's skill [or cleverness]} Note: There is no No. 2363. nguntjamanaterina nguntyama-rna tharri-rna to know or recognise something for oneself nguntjarguntjamana nguntya-nguntyama-rna to recognise something out of a whole collection [of things] _{kirra nguntjanguntjamana
to recognise one boomerang from among a whole number of others} _{billi nguntjanguntjamana
to recognise one dilly bag from among many others} _{kana nguntjanguntjamana
to recognise one person from among many others} _{nguntjanguntjamana dakana
to work carefully [or thoughtfully] at a weapon} _{pirna nguntjanguntjamana
to pick out the biggest from among a large number of things} _{punga nguntjanguntjamana
to select one particular style of building from amongst variously-constructed wurleys} nguntjamijirbana nguntyama-iyirpa-rna to recognise something for someone else; to recognise something belonging to someone else _{ditji nguntjamijirbana
to know someone else's day
to know when he will come or go.} _{billi nguntjamijirbana
to recognise somebody else's dilly bag} _{tupu nguntjamijirbana
to recognise somebody's smoke
to know who kindled a fire.} _{watara nguntjamijirbana
to recognise a wind
to know who has conjured it up.} nguntjamalalu nguntyama-lha-rlu knowledge; recognition nguntjamanietja nguntyama-rna-yitya one who knows ngunandula ngunarndula lily feminine gender. derived from mguna arm and dulu to bend, Meaning: 'for the arms to bend'. The leaves of these lilies are curved like a sabre, hence the name. the bulbs of this lily are pounded together with dry leaves and a kaltjantara lizard), mixed with tudna gypsum, put into a dish and placed into water. Invocatory songs for rain are then chanted, in order that the rain may soon set in. this is ngunarndula 'crinum lily' (Crinum asiaticum, https://en.wikipedia.org/wiki/Crinum_asiaticum). Hercus (2014: 221) gives the same form and meaning. No. 462 ngurdi ngurthi debris; dry leaves; scum; rubbish masculine gender. _{pita ngurdi
dry leaves from trees} _{ngapa ngurdi
scum on water
which floats on the [surface] near the edge.} _{ngura ngurdi
camp waste
that lies round about.} _{para ngurdi
rubbish in one's hair
which remains hanging [there].} _{paua ngurdi
seed husks or chaff} _{mudla ngurdi
face rubbish
ugly face. This is an abusive term.} _{ngurdi mapana
to heap up chaff} _{ngurdi pitjakana
to sift chaff, to winnow chaff} ngurdirina ngurthi-ri-rna to turn to chaff _{nari ngurdirina
for a dead person to turn to waste (chaff)
this is said of a person who has just died and lies motionless. The same [is said] of all members of the body when they have atrified or become withered.} ngurdiribana ngurthi-ri-ipa-rna to convert into debris or waste i.e. to render motionless. _{nari ngurdiribana
for death to render motionless} _{pinga ngurdiribana
for a group of blood-avengers to render motionless
to kill [him].} ngurdiribanaterina to turn a man to debris (chaff) in one's own interests, i.e. to kill [him] ngurdiribalalu changing to debris; killing ngurdiribanietja ngurthi-ri-ipa-rna-yitya one who turns [another] to debris i.e. 'a killer'. Reuther: "der zu Spreumacher; Toeder". In this word there lies the implication that the person is smashed to pieces; this is the case during a vendetta. Here the person, in actual fact, is speared through and through and completely beaten up. ngudana ngurda-rna to stretch, to stretch out; to bend into shape; to straighten out distortions; to widen; to pull out, to extract _{kirra ngudana
to bend a boomerang into the right shape
i.e. to straighten out the bad curves} _{kalti ngudana
to bend a spear into the right shape
After being rubbed in with fat, it is placed into moist earth, and weighted down.} _{pirra ngudana
to bend a coolamon to the right shape
it is likewise rubbed in with fat, and strutted on the inner side with [short] sticks.} _{woma ngudana
to stretch out a snake
when it is laid in the ashes.} _{kuruwitji ngudana
to lay out the beating sticks
that are used for driving rats out [of their holes].} _{jinka ngudana
to stretch out a string} _{kupa ngudana
to stretch out a child
literal meaning
when a child begins to walk, the mother (while clicking her tongue)
Reuther: "unter Schnalzlauten".
strokes the [child's] arms, legs, and body, so that it may grow into an attractive child, that is to say, that

it may not develop fat arms, legs and stomach, but, in short, grow into a slim child.} _{kanku ngudana
to stretch out a young lad
a youth about to be circumcised has his arms stretched, and is forced to hold them up in the air. He is then led to the circumcision with upstretched arms. [Thus] he is expected to become japanguru
fearless, burkanguru
bold, manly, and nintanguru
modest, shamefast.} _{nari ngudana
to lay out (stretch) a dead man} _{nariwonpa ngudana
to stretch out a grave-mound
'to lengthen a grave-mound'. If this were not done, the relatives could think that the corpse is lying huddled up in the grave. Thereby the dead man would not have received his due rights, and the relatives would be insulted.} _{billi ngudana
to stretch a dilly bag
to stuff it with grass and let it hang for a while.} _{katu ngudana
to extend, lengthen a windbreak} _{manu ngudana
to give vent to (carry out) one's feelings} _{mudla ngudana
to stretch out the face
to hurry on ahead of someone else.} _{jadi ngudana
to extend [or lengthen] a spindle} _{jaura ngudana
to spread news (words) to tell others} _{pantja ngudana
to stretch out one's feet

Actually, pantja means 'knee'.} _{mara ngudana
to extend one's hand (or) arm} _{bakujeli ngudana
to extend in vain
to offer something and yet not give it.} _{janta ngudana
to stretch a bullroarer

Reuther: "Brunmholz. The usual technical term is Zchwirrholz.

to swing it [around].} _{kalukalupita ngudana
to spread out a dundru fishing-net
[i e. a hand-net or landing-net].} _{punga ngudana
to extend a wurley
to build it larger.} _{para ngudana
to wind one's hair around
so that it stands up in the air.} _{naru pajapiri ngudaita
to pull out or stretch out a fish-needle

Reuther (literally) "Fischnadel". This consists of several strong reeds knotted together to form a line, on which the fish are then strung, in order to carry them back to camp.

on which fish are placed [or threaded] when taken from a net.} _{malka ngudana
to lengthen [symbolic] markings on the body} _{mandra ngudana
to dilate one's stomach
through much eating.} _{ngajimarla ngudana
to stretch one's neck
in order to have a [good] look around.} _{jakara ngudana
to extend a hook
with which grubs are extracted from holes in trees.} _{tala ngudana
to spread or stretch out a skin
in order to dry it out.} ngurungudana to stretch out for strengthening; to strengthen; to bless 'to bless' in a certain sense. _{kupa ngurungudana
to strengthen a child, to dedicate a child
in order that children may develop well and grow strong, a festive meal on their behalf is often given by the father, at which the father's mura is sung.} _{kupa ngurungudana
to initiate a youth
literally 'child'.
this takes place when a circumcised young man is taken along on a nomadic journey or on a vendetta for the first time.} _{talara ngurungudana
to strengthen rain, to bless rain
in this case the rain clouds are enchanted, so that they will yield more rain.} _{ngapa ngurungudana
to bless water
in this case the flood[waters] are enchanted, so that they proceed further [downstream].} _{kamaneli ngurungudana
to initiate a friend, to strengthen a friend
in this instance, for example, one tells a friend (who is hostile towards someone) that one is angry with him, [too], in order that, should he desire to harm ]his opponent], he is not led to believe that one will take his part.} ngudaterina to stretch oneself _{palku ngudaterina
to stretch one's body; to extend oneself} _{burka ngudaterina
to stretch one's melancholy or conscience
o.e. to become more morose; to have more misgivings.} _{diltja ngudaterina
to stretch one's muscles
by walking faster.} _{tidna ngudaterina
to stretch one's feet
to take longer strides.} _{manu ngudaterina
to stretch one's temperament
to carry out one's cherished ideas.} _{mandra ngudaterina
to extend one's physical girth} _{palto ngudaterina
for the track to extend a long way
to appear to be a very long track.} _{ngudaterina punkana
to grow upwards} _{ngudaterina ngakana
to flow further downhill; to proceed further along
e.g. water in a creek/} _{poto ngudaterina
to disperse articles
one thing in this direction, another in that.} _{nguna ngudaterina
to stretch out wings
as when birds fly.} _{kajiri ngudaterina
for a river-bed or creek to extend a long way} _{pirra ngudaterina
for a coolamon to take on a nice shape
from a raw block of wood.} _{paru ngudaterina
for fish to disperse
from the deepest part of a lake.

Reuther: "Seekezsel".} _{punga ngudaterina
for a wurley to take on a nicer appearance
during its construction.} ngudijirbana to extend, to stretch e.g. a string, a dilly bag, etc. See ngudana. ngudijirbanaterina to stretch something out for oneself, for one's own benefit ngudanalalu act of stretching; extension ngudanietja stretcher Darana ngurungutana the caterpillars (muluru) with his invocatory songs, so that they should multiply and grow big and fat. ngulungaltja froth; foam feminine gender. _{ngapa ngulungaltja
water foam} _{paua ngulungaltja
seed foam
bubbly moisture that forms during grinding of seed.} _{pita ngulungaltja
wood foam
sap that oozes out of green wood when it is laid on the fire.} _{nganti ngulungaltja
[natural] juices
Reuther: "der Schweiss [sic] des Fleisches".
of meat
when it is being cooked.} _{ngulungaltja dunkana
for rain clouds to ascend in foam-like appearance} _{kindala ngulungaltja
dog's saliva} _{kana ngulungaltja
human saliva
when a man in a rage froths from the mouth} ngulungaltjarina to froth; for froth to form ngulungaltjaribana to make froth, foam; to cause to froth or foam ngulungaltjaribanaterina for one's own sake to make oneself froth ngulungaltjalalu frothing ngulungaltjaetja one who froths [at the mouth] pratjana partya-rna all to the exclusion of the speaker, i.e. all of you (excluding myself). On the other hand, 'all', respectively 'everything', means the equivalent of what one can see in front of one: in one's mind, with the [physical] eye, or by way of knowledge. Note this is a numeral, with a verbal ending. _{kana pratjana
all people
excluding the speaker.} _{mita pratjana
all the country[side]
as far as I can see and as much as I can imagine.} _{kajiri pratjana
all the creeks
that I know.} _{ditji pratjana
all the days
that I have lived.} _{nganti pratjana
all animals
that lie at my feet, that I have caught.} _{pita pratjana
all trees
that I can see and that I know.} _{ngapakutu pratjana
all waterholes
that I know of and am familiar with.} _{paja pratjana
all birds
that I know or can see.} _{tupu pratjana
all blossoms or flowers
that I know or can see.} _{marda pratjana
all millstones
that I have seen.} _{tjutju pratjana
all types of reptiles and insects
that I know.} _{tidna pratjana
all footprints
that exist.

Quite uncommonly, Reuther here wrote "titna".} _{mara pratjana
all available hands
excluding my own.} _{mudla pratjana
all faces
that I know.} _{buka pratjana
all available bread} _{kaldri pratjana
everything that is bitter
which cannot be eaten.} _{tandra pratjana
all [types of] fruit
known to me.} _{tali pratjana
all dialects, all languages
that I know, etc.} over against the exclusive word, pratjana, there stands the all-embracing term, warupoto all). pratjaterina all of us including myself i.e. with the inclusion of the speaker. kana pratjaterina all people, including myself pratjajirbanaterina partya-iyirpa-rna tharri-rna to snatch up or gather together everything for one's self pratjijirbana partya-iyirpa-rna to gather everything together _{poto pratjijirbana
to gather everything together onto one heap} _{paua pratjijirbana
to pour or mix all the seed together} _{kupa pratjijirbana
to bring all the children together} _{ngapa pratjijirbana
to accumulate all the water
[i.e. togather it all together]. A plain or a lake does this.} _{dako pratjijirbana
to gather all sandhills together
to hunt for all the animals in sandhills} pratjalalu partya-lha-rlu everything in a restricted sense. pratjanaetja partya-rna-yitya person who wants everything that he sees panki pangki side, edge; slope, incline masculine gender. _{kana panki
side of a person's body} _{milki panki
eye that squints sideways} _{panki wapana
to go around along the edge; to walk around close-by} _{dako panki
sloping bank of a sandhill} _{punga panki
side of a wurley} _{mana panki
side of the mouth} _{tidna panki
outer edge or outline of a footprint} _{panto panki
edge of a lake; slope down towards a lake
but not the shore.} _{palto panki
[outer] verges of a track
lying in close proximity to a track.} _{kaliri panki
slope down towards a creek} _{pirra panki
side of a coolamon} _{talara panki
extent of rain
where a [narrow] strip of rain [or local shower] finished up.} _{pita panki
limit of trees; extent of scrub} _{jaura panki
wayside gossip

Reuther (literally): "Wortseite".

when conversation is [more or less] indirect and mostly bad things are said about the other person.} _{ngura panki
outskirts of a camp, fringe of a camp} _{poto panki
things on the aside
not to have brought them to the right person.} _{marda panki
side of a hill or range} _{panki jatana
to speak in a roundabout way; to speak figuratively; to speak ironically} _{panki muja
dry on one side} _{panki kutikutiri
crooked edge
e.g. on a coolamon.} _{panki wordu
short side} _{panki wirdi
long side} _{billi panki
side of dilly bag} _{woldra panki
verge of summer} _{kilpa panki
verge of winter} pankila pangki-lha one who likes to live or walk along slopes Reuther: "Abhanganer". pankirina pangki-ri-rna to separate to one side; to detach oneself from the group, or from the camp pankiribana pangki-ri-ipa-rna to drive someone around near-by; to make him settle down near-by pankietja pangki-yitya person who doesn't walk straight ahead Reuther: "Abhanganer" pankiribanaterina pangki-ri-ipa-rna tharri-rna to go aside for one's own sake the dog of Wariliwulani dog always ran along the edge of the bank. paka paka variety, species; type; [likeness] In his vocabulary (Vol. V) Reuther adds the meaning "Gleichheit" 'likeness'. masculine gender. _{kana paka
type of person} _{paka walpamaralje
type with bleached hair} _{paka kamaneli
friendly type
i.e. a similar type; the same type.} _{paka tula
strange type} _{paka maralje
red variety} _{paka maru
black variety} _{paka wordu
short variety} _{paka pajiri
large, tall variety} _{paka tjeri
small variety} _{paka pilki
another variety} _{mita paka pilki
earth with a different appearance
different-looking soil.} _{pariwilpa paka maru
sky with a black appearance, black-looking sky} _{pariwilpa paka waru
atmosphere (sky) with a pale (white) appearance
after a dust storm.} _{ditji paka pilki
sun with a different appearance} _{ngapa paka pilki
water with a different appearance than usual} _{pita paka pilki
different type of tree} _{nganti paka pilki
different species (or) breed of animal} _{dako paka pilki
different type of sandhill} _{paka karitjina
to acquire a different appearance} _{paka madlentji
bad variety} _{paka ngumu
good variety} _{jaura paka pilki
words of a different nature
i.e. when one speaks differently from what one thinks.} _{tali paka pilki
different kind of tongue
i.e. another language.} _{tidna paka pilki
different type of foot} _{watara paka pilki
different kind of wind
i.e. an extraordinary wind.} _{ngaru paka pilki
different type of voice} _{paraitji paka pilki
different sort of fire

Reuther's more common spelling of this Diari word is "paraitji". It is very odd of him here to give it the meaning of 'fire,' when it actually means 'light', cf Dictionary No. 2631. One would expect the term turu
fire to have been used in this connection. cf. "turuja malka" No. 1288-26, 1288-33.

e.g. a fire [to announce] a death.

Reuther: "ein Todenfeuer".} _{milki paka pilki
different kind of eyes} _{kapi paka
type of eggs} _{malka paka pilki
different type of mark (or) design} _{mara paka pirna
diligent sort of hand} _{mara paka manka
slow hand

Reuther: "marabaka" [sic].} _{mana paka pirna
big sort of mouth
person who talks a lot about himself.

Reuther: "grosse Mundart". This probably means 'a bragging type'.} _{ngaperi paka
father's type
[or likeness], when a child is like its father.} _{ngandri paka
mother's type
[or likeness].} _{paka kulno
one and the same variety} pakarina to be of a certain species; to acquire the right appearance pakaribana to make a thing prosper or attain its full growth e.g. to cause seed to ripen by singing the invocatory song. pakaribanaterina to cause something to ripen for one's own benefit pakaribalalu forming of a certain species Reuther: "das Arten". pakina to break open; to burst open; to crack; to pop _{ngapa pakina
for water to break through, to overflow
when it is full.} _{kima pakina
for a tumour to burst} _{nganti pakina
for an animal to burst asunder
when it is laid right in the ashes.} _{mita pakina
for the ground to open up
i.e. when it develops cracks [and fissures].} _{tapa pakina
for a wound to break open} _{kuma pakina
for news of a death to spread} _{jaura pakina
for words to burst forth} _{ngara pakina
for one's heart to break forth
to freely expresses the innermost thoughts in one's heart.} _{kalu pakina
for the liver to break forth
to be upset, to be weeping.} _{mara pakina
for a hand to break open
to suddenly gives a lot of things away} _{turu pakina
for a fire to crackle
Wood, [too], often [does this].} _{kapi pakina
for eggs to burst open
when they are being baked in the ashes.} _{junga pakina
for a skin-waterbag
Reuther: "Wasserschlauch". Most times the author calls it a ngapajunga.
to burst} _{milki pakina
for one's eyes to pop open
when a person beholds something which he has never seen before.} _{pariwilpa pakina
for the heavens to burst asunder
when it starts to rain.} _{tjuru pakina
for memory to burst open
for one suddenly to remember something.} _{tidna pakina
for feet to develop cracks} _{woldrali pakina
to burst asunder from the heat} _{marda pakina
for a stone to crack} _{tupu pakina
for buds to burst} _{billi pakina
for a dilly bag to burst open} pakiterina to burst of its own accord _{noani pakiterina
to blurt out at one's wife
[in reproach].} _{potuni pakiterina
to burst out regarding certain things
[in anger].} _{tiri pakiterina
to burst out in anger} _{njurdu pakiterina
to shed its skin} _{pitji pakiterina
for bark to split open} _{ngara pakiterina
for one's heart to burst} pakijirbana to break (something) open pakijirbanaterina to break something open for oneself pakijirbalalu act of breaking (something) open pakinietja something that is liable to burst (or) crack open parina to get heavy _{milki parina
for eyes to become heavy
for eyes to fall shut, to grow tired} _{mandra parina
for the stomach to get heavy
to feel uncomfortable, after having eaten a very large meal} _{tara parina
for the legs to feel heavy and clumsy
when tired.} _{poto parina
for articles to get heavy, burdensome} _{nguna parina
for one's arms to get heavy
to grow tired (or) weary.} _{mita parina
for the earth to become oppressed, for the earth to carry a heavy load
when it is covered in green [grass].} _{pirra parina
for the moon to wane} _{turutupu parina
for smoke to rise sluggishly} _{marda parina
for a millstone to oppress
for a millstone to get heavy} _{diltja parina
for one's muscles to tire} _{palku parina
for one's body to grow weary} _{mangatandra parina
for one's head to grow tired
from carrying something.} _{doku parina
for one's back to grow tired
from piggybacking a child} _{mudla parina
for one's nose to become stuffed and blocked} _{ngapa parina
for the water to bear a heavy load
when lots of birds are swimming on it.} _{makapari
rays of setting sun} pari heavy; laden; big; stout pariwutju narrow, deeply washed-out creek paribana to load, weigh down _{wonkana paribana
to stamp one's feet heavily during the singing [or chanting]} _{nariwonpa paribana
to weigh down a grave mound
to place lots of logs and sand on it.} _{nganti paribana
to place a heavy load on meat
hot sand, while it is cooking.} _{punga paribana
to heavily cover a wurley} paribanaterina to make something heavy in one's own interests paribalalu making (something) heavy; weariness Martjamarpina grew weary, when he carried away the huge stone. See the legend in Volume X, original pp.167-174. palina to die _{kana palina
for people to die} _{ngapa palina
for water to dry up} _{kanta palina
for grass to die or dry off} _{patara palina
for a gumtree to die} _{nganti palina
for animals to die, starve to death} _{milki palina
for the eyes to die
for eyes to fall shut from weariness.} _{talpa palina
for the ears to die
no longer to be able to hear while sleeping.} _{mangini palina
for traditional customs to die out
i.e. no longer to be observed
Reuther: "das Gemuet absterben".
.} _{manu palina
for one's spirit to flag
so that one has no desire to live any longer.

this is a strange phenomenon in the life of a pagan, since to him, of course, life means everything. Indeed, a pagan loses all desire to live, when his conscience (ngarangara
heart tells him that he is soon going to be killed; or when his elder brother, wife, child or friend dies. It has happened that men have severed the sinews in the hollow of their knees with a stone knife, [indeed,] even their arteries (in suicide).} _{kumari palina
for blood to die
for the pulse to grow weaker, so that the person [eventually] dies.} _{ngapitja palina
for a dream to die
to have died in a dream, or to have dreamt that one is dead.} _{mudla palina
for one's face to die
to [have] focused one's attention on something that one would like to have [had] at all costs, e.g. a young girl as a wife, however, on having not attained [one's desire], to give to understand by one's facial expression that one wishes to have nothing more to do in connection with the affair. When a man has had his first love refused, he does not feel inclined to [exercise] a second [choice]. Against the background of his first love, the shadow of a second [choice] always leaves its imprint, especially among pagans, and with little prospect of better success.} _{ngara palina
for the heart to die
when it stops beating.} _{jaura palina
for news, information to die
when some news or information is not passed on, because no importance or significance is attached to it, and it therefore lapses in the sand (as it were).} _{turu palina
for a fire to go out} _{ngaltja palina
for one's saliva to dry up
to have no more good word to say in someone's favour, rather to wish him dead; to have no more mercy [on him].} _{ngapani palina
to die in water, to drown} _{watara palina
for wind to die
for wind to die down, or ease off.} _{paraitji palina
for light to die
for a firestick to die down (or) go out.} _{woldrali palina
to die from heat
to die of a heat-stroke, [or from heat exhaustion].} _{murali palina
to die from a ceremonial song

Reuther: "Goettergebetsgesang".

i.e. of sorcery ngilbi} _{jeritali palina
to die of sores (or) yaws

Reuther: "Aussatz" 'leprosy'. However, leprosy was not known among the inland tribes. Its nearest equivalent was impetigo or yaws.

this is brought about by means of a special invocatory song.} _{kutjila palina
to die from the devil
i.e. after the devil
Reuther: "Teufelaner".
or a witch-doctor has stolen a man's heart.} _{nguna palina
for one's arm to die
to have grown stiff from work.} _{ngama palina
for breasts to die
for a mother to have no more milk to suckle [her child].} _{pirra palina
for the moon to die
for the moon to wane.} _{maua palina
to starve; to die of starvation} _{tertieli palina
to die of thirst; to languish, pine away} _{diltja palina
for one's muscles to die
to become tired, fatigued.} _{palina kurana
to die out; to become extinct} _{kinkali palina
to die of laughter
to laugh so much that one can scarcely catch breath.} _{palina ngarina
to fall down dead} _{ngapa kutu palina
for a waterhole to dry out} palipalina palipali-rna to drown in water palipalirana to die in large numbers palimana pali-ma-rna to extinguish; to put out _{turu palimana
to extinguish a fire} _{watara palimana
to snuff out the wind
to calm down the wind (by means of an invocatory song).} _{ngapa palimana
to dry up water
by means of an invocatory song.} _{milki palimana
to extinguish a man's eyes
to be present when a man dies and press his eye[lids] shut.} _{ngara palimana
to snuff out or silence a man's heart
to kill a man.} _{poto wilpa palimana
to cover up a debt
to neutralise a debt [incurred] by gifts of exchange.} _{ngaltja palimana
to dry up a man's saliva
to apply a gag on him, so that he has nothing more to say.} _{kumari palimana
to stop bleeding
of a wound} _{manu palimana
to still a man's craving} palimanaterina pali-ma-rna tharri-rna to extinguish or kill for oneself palimalalu pali-ma-lha-rlu dying; mortality pudla pula both of them at a remote distance. Reuther erroneously translates this entire section (2424-2451) with 'both his' instead of 'both their' pudlaia pula-ya two of them in close proximity. pudlani pula-rni of both of them or both their, in close proximity to the speaker. pudlangu pula-ngu to both of them in close proximity to the speaker. pudlanaia pula-nha-ya both of them in close proximity to the speaker. pudlali pula-li by [or from] both of them in close proximity to the speaker. pudlawa pula-wa both of them within calling distance of the speaker. pudlaniwa pula-rni-wa of them both [or both their], within calling distance of the speaker. Reuther (evidently in error): pudlalina However, in his Diari Grammar he writes this word as pudlaniwa, which is consistent with other words in this section. pudlanguwa pula-ngu-wa to both of them within calling distance of the speaker. pudlanaua pula-nha-wa both of them within calling distance of the speaker. In his Diari Grammar Reuther writes this as pudlanauwa. The 'w,' however, is no more than a consonantal 'u'. pudlaliwa pula-li-wa by [or from] both of them within calling distance of the speaker. pudla pula both of them far remote from the speaker. pudlani pula-rni of them both [or both their] far remote from the speaker. pudlangu pula-ngu to both of them far remote from the speaker. pudlana In his Diari Grammar Reuther writes this as "pudlali" (which, however, appears quite anomalous). pula-nha both of them; them both far remote from the speaker. pudlali pula-li by both of them [or from them both] far remote from the speaker. pudlaiako pula-ya-ku perhaps both of them the suffix -ko is added in all cases where there is uncertainty that 'both of them' are involved. pudlaiata pula-ya-tha indeed, both of them the suffix -ta is added, when it is known for a certainty that 'both of them' are involved. pudlani pula-rni both their in close proximity to the speaker pudlanaia pula-rni-ya of both their in close proximity to the speaker. pudlanani pula-rni-nhi to both their in close proximity to the speaker. pudlani pula-rni both their in close proximity to the speaker. pudlanali pula-rni-li by [or from] their in close proximity to the speaker. Note: This is also the agentive form of the possessive pronoun, Aranda equivalent, 'ekuranatarala'. pudlaniwa pula-rni-wa both their within calling distance of the speaker. pudlanaua pula-rni-wa of both their within calling distance of the speaker. In his Diari Grammar Reuther spells this word pudlanawa, i.e. with a consonantal 'u'. pudlananiwa pula-rni-nhi-wa to both their within calling distance of the speaker. pudlaniwa pula-rni-wa both their 3 dual accusative, within calling distance of the speaker. pudlanaliwa pula-rni-li-wa by [or from] both their 3 dual ablative, within calling distance of the speaker. This could also be described as the agentive case of the poss. pron., to be used with transitive verbs. [In the following cases] remote distance is expressed in the same forms as those denoting close proximity. pudlaniko pula-rni-ku perhaps both their i.e. a manner of speech expressing uncertainty. The suffix -ko is added, when the speaker is not sure of his facts. pudlanita pula-rni-tha indeed, both their a manner of speech expressing certainty, when the speaker is sure of his facts. The dual demonstrative pronoun: '[both] these'. pudlapini pula-pini demonstrative pronoun. both these dual nominative for use with intransitive verbs. pudlanipini pula-rni-pini dual demonstrative. of both these dual genitive for use with intransitive verbs. pudlangupini pula-ngu-pini demonstrative pronoun. to both these dual dative for use with intransitive verbs. This could also be described as the agentive case of the possessive pronoun, to be used with transitive verbs. pudlanapini pula-nha-pini demonstrative pronoun. both these dual accusative for use with intransitive verbs. pudlalipini pula-li-pini demonstrative pronoun. by [or from] both these dual ablative for use with intransitive verbs. pudlapara pula-parra demonstrative pronoun. both those dual accusative for use with intrsitive verbs pudlanipara pula-rni-parra demonstrative pronoun. of both those dual genitive for use with intransitive verbs. pudlangupara pula-ngu-parra demonstrative pronoun. to both those dual dative for use with intransitive verbs. pudlanapara pula-nha-parra demonstrative pronoun. both those dual accusative for use with transitive verbs. pudlalipara pula-li-parra demonstrative pronoun. by [or from] both those dual ablative for use with transitive verbs. pudlapinita pula-pini-tha indeed both those i.e. form expressing certainty. pudlaparata pula-parra-tha indeed both those i.e. form expressing certainty. pudlapiniko pula-pini-ku perhaps both these i.e. form expressing uncertainty. pudlaparako pula-parra-ku perhaps both those i.e. form expressing uncertainty. pudlalipini pula-li-pini both these in the case of transitive verbs. pudlangundru pula-ngundru from both these if nauja he, respectively nania she in the case of transitive verbs, or nulia he, respectively nandruja she in the case of intransitive verbs, is added to the above forms of the pronoun, it signifies him or her out of the two. The combination of this word with the personal pronoun can be applied in all cases. pudlangana pulanga-rna to become enraged; to puff, pant; to be aroused; to become excited or upset _{ngara pudlangana
for the heart to become stirred up or upset} _{ngapa pudlangana
for water to become stirred up} _{kumari pudlangana
for one's blood to be aroused} _{kindala pudlangana
for a dog to puff and pant} pudlanganaterina to become excited for one's own sake pudlanganalalu becoming excited pudlangijirbana to upset someone para para hair of the head masculine gender. _{kana para
human hair} _{parawiri
tips of the hair} _{para wirdi
long hair} _{para wordu
short hair} _{para dupudupu
curly hair} _{para kuriljiri
lovely hair} _{para wadiwadi
slowly-growing hair
e.g. that of old people.} _{para maralje
blonde or reddish hair} _{para karana
to wrap the hair around. This is done so that it stays up} _{para tjarutjaru
scrubby, shaggy hair This is an abusive term: 'you shaggy-headed fellow', i.e. you are opposed to everything; you always have some objection to raise; you are satisfied with nothing; you always stir up strife} _{para mati ngankana
to make hair heavy and hard
to twist hair into string} _{para tatina
to cut hair off
with a stone knife.

cf. "para tatana" No. 3028-2.} _{para moku
plait of hair, strand of hair, tuft of hair; plait of hair twisted or matted together

Reuther: "ein Haarzopf; ein zusammengeringelter Haarzottel".} _{para balu
naked hair, no hair} pararina para-Ri-rna to grow hair e.g. when a child's hair begins to grow. [This word] was coined by Ngaltimpara . parawarana to be confused or crazy i.e. when everything goes higgeldy-piggeldy. from para hair of the head and warana to move, signifying 'for the hair to move'. _{mangatandra parawarana
for one to become confused in the head; for things to become all mixed up in one's head} _{pilpa parawarana
for the temples to become confused
to be painful.} _{butju parawarana
for a blind man to grope [his way] around} _{ngalpurani parawarana
to become confused in the darkness
not [to be able] to find one's way.} _{watara parawarana
for the wind to go crazy
e.g. when a whirlwind turns everything upside down.

Reuther: "die Windhose".} _{bukatjirini parawarana
to get lost in the bush [or scrub]} _{potuni parawarana
to get mixed up with regard to things
to distribute wrongly.} _{woldrala parawarana
for a heat-affected person
Reuther: "der Hitzaner".
to grow delirious
for a person who has been sunstruck to become delirious, confused.} _{parawarana turarana
to be delirious in one's sleep
adverb use.} _{milkidiltja parawarana
[to feel giddy]
when everything moves in front of one's eyes.} _{parawarana jatana
to talk in a delirium} _{parawarana dijana
to take aim at something while in a state of delirium} _{kutjila parawarana
for a person affected by the devil
Reuther: "Teufelaner".
to be out of his wits; to be obsessed} parawaraterina parrawaRa-tharri-rna for oneself to become confused; to lose one's way parawararibana parrawaRa-Ri-ipa-rna to confuse; to make delirious _{kana parawararibana
to make a person delirious
when a person is strangled, he first becomes delirious.} _{kutjieli parawararibana
to be made delirious by the devil

This Diari phrase could also be translated 'for the devil to make delirious,' since kutjieli can be interpreted as the agentive subject of a transitive verb The same principle may be applied to paragraphs [3] and [4] which follow.

when he has deprived a person of his soul.} _{pitjirali parawararibana
for chewing-tobacco to stupefy
the person concerned has chewed too much [of it].} _{ngalpurali parawararibana
for darkness to confuse} parawaranaitja parrawaRa-rna-yitya bewilderer; one who confuses or makes delirious e.g. the devil. Reuther: "Teufelaner". parawaranalalu parrawaRa-lha-rlu becoming bewildered, becoming delirious, becoming stupefied parawararibanaterina parrawaRa-Ri-ipa-rna tharri-rna to make delirious, to drive someone out of his wits for one's own benefit Tirrawuldruna saw an emu eating a poisonous plant (grass). It was stupefied by it. pandra congealed blood masculine gender. _{ngara pandra
congealed blood in the heart
when a person is dead.} _{kindala pandra
congealed dog's blood
e.g. when a dog is dead and the blood in its heart has congealed. This is eaten.} _{mudla pandra
congealed blood in the nose} _{kudna pandra
blood that is passed in the excreta} _{pita pandra
rot inside of a hollow tree} pandrarina for blood to coagulate, to congeal when it is momentarily exposed to air pandraribana to cause flowing blood to congeal _{kupa pandraribana
for a child to cause its blood to congeal
when it repeatedly cries. This is a figure of speech} _{kana pandraribana
to cause a man's blood to congeal
, or to cool off, when someone in a rage wants to lash out, but is held fast so that he cannot, his boiling blood is made to congeal, i.e. to cool off.} _{kana pandraribana
to cause a man's blood to congeal
e.g. when killing him.} pandraribanaterina to cause a man's blood to congeal for one's own advantage i.e. to kill him. pandraribalalu [act of] causing blood to congeal pandraribanietja one who causes the blood to congeal; murderer, killer padakana to bring; [to take] _{jera padakana
to bring here, hither} _{jerra padakana
to take there, thither} _{poto padakana
to bring things here; to take things there} _{jaura jerra padakana
to take news yonder} _{widla jera padakana
to [go and] fetch a woman} _{kana padakana
to take people along} _{kirra padakana
to take a boomerang along} _{buka padakana
to take food along} _{pitjiri padakana
to take chewing-tobacco along} _{ngara padakana
to bring along one's heart
to have a feeling that something extraordinary is in the wind.} _{nari padakana
to bring about a death
to lure in a friendly way the man whom one desires to kill.} _{ngapa padakana
to take water along} _{mita padakana
to bring country hither
to mention place-names, as though they were there in front of one's eyes.} _{tidna padakana
to bring footprints along
to announce that one has observed footprints over yonder.} _{manu padakana
to carry one's sentiments around
to be unable to forget an idea} _{tidna padakana
to carry footprints
to follow, trace, pursue, someone's footprints.} _{butju padakana
to lead along a blind man} _{muntja padakana
to lead along a sick man} _{kupa padakana
to take a child along} _{ngarimata padakana
to bring down a flood, to bring on a flood, to precipitate a flood
by means of the sacred ceremonial songs.} _{kaldra padakana
to carry away a call
to call people together, this way.} _{jutju padakana
to convey goods thither for exchange} _{mudla tiri padakana
to take along an angry face
to become reconciled to someone. (One party brings an angry face, while the other carries it away; thus they compose their differences).} _{muntja padakana
to spread a contagious disease} _{kutja padakana
to take along a bundle of feathers
this tuft of feathers informs [certain] men that they may come and fetch young girls to marry. Prevously the [others] have fetched their wives from hence.} _{mudla padakana
to bring along (somebody's) nose
if a person's nose itches, [it is believed] a friend is on the way; the nose, however, has already brought this friend here in advance.} _{maljakapi padakana
to carry thither a lump of gypsum
[from a man's beard],
Reuther: "Bartkalkklumpen". See Volume XII, No. 472.
as a sign that a vendetta is being planned.} _{miljaru padakana
to follow up the time of night
to see how far it has advanced.} _{kandri padakana
to carry thither [a lump of] resin
as a sign that the muramura marakandri is being performed.} _{wuduwudu padakana
to carry thither a small piece of wood with emu feathers
as a sign that a mind[i]ri festival is going to take place.

Reuther (in error) wutjuwutju However, this is an adjective, meaning elongated, cf. No. 1268-14. For a detailed description of the wuduwudu, see Vol. XII, No.390 and No. 391; also Dict. No. 3795-13.} _{kana ko padakana
to lead or guide someone who is unfamiliar
with the country or track} _{warukati padakana
to round up (drive) emus} _{kindala padakana
to take along one's dog} _{turumanja padakana
to carry along a firestick} padakijirbana to carry something along for someone else _{kindala padakijirbana
to take along the dog for someone else} _{poto padakijirbana
to take along articles for someone else} _{buka padakijirbana
to take along food (bread) for someone else} padakijirbanaterina in self-interest to take along something [for someone else] in order to be given [reciprocal] help, etc. padakaterina to take oneself along; to take along for oneself _{nari padakaterina
to carry one's own loved one (deceased) to the grave
It is not customary to do this, but since the deceased in this instance was [so] dearly loved, the person concerned does this himself.} _{paua padakaterina
to take along [edible] seed for oneself} _{poto padakaterina
to take certain things along for oneself} _{jaura padakaterina
to go along with one's own ideas} _{tidna padakaterina
to follow in one's own footprints} _{palku padakaterina
to take along one's own body
to hurry oneself.} _{tepi padakaterina
to carry one's own life
to save one's life.} _{manu padakaterina
to bear one's own frame of mind

Reuther: "Gemuet".

to keep one's thoughts to oneself, and stick to them.} _{ngajimarla padakaterina
to carry one's outstretched neck along for oneself
to go anywhere without prejudice, and meet one's death.} _{ninta padakaterina
to carry away one's own shame
to feel ashamed and leave} _{mura padakaterina
to take (carry) along one's own mura [song or ceremony]
i.e. not to forget it.} _{jaura padakaterina
to pass on one's own remarks (or news); to take away one's own ideas
not to express them.} _{ngapa padakaterina
to carry rain (water) away
a cloud does this.} _{paraitji padakaterina
to take away light
the sun does this.} _{paja padakaterina
to take birds away

Is this possibly the action of a subsiding flood?} _{muntja padakaterina
to take sickness away with one} _{kuma padakaterina
to spread news of death oneself} padakanietja pardaka-rna-yitya one who carries away; one who brings padakalalu pardaka-lha-rlu act of bringing parkulu parkulu three among the Wonkangurus it means 'two'. _{ditji parkulu
three days} _{pirra parkulu
three months} _{kindala parkulu
three dogs} _{kana parkulu
three people} _{pita parkulu
three trees} _{kajiri parkulu
three creeks} _{paja parkulu
three birds} _{punga parkulu
three wurleys} _{nganti parkulu
three animals} parkuluko parkulu-ku indefinite. probably three parkuluta parkulu-tha positively, definitely three parkuluka parkulu-ka interrogative. was it three? parkuluntja parkulu-ntya in threes parkulurina parkulu-ri-rna to become three parkuluribana parkulu-ri-ipa-rna to make three parkulula parkulu-lha three patipati partiparti dull; stupid; foolish _{kana patipati
stupid fellow} _{kupa patipati
dull child
for it still doesn't know anything.} _{jaurani patipati
ignorant of [the meaning of] words} _{kindala patipati
stupid dog
in chasing an animal, it runs in the wrong direction.} _{murani patipati
unfamiliar with the ceremonies (legends) and songs
not knowing either of them intimately.} _{ngapani patipati
ignorant of [the whereabouts of] water
not knowing where to find it.} _{billini patipati
unskilled at dilly bags
incapable of weaving dilly bags.} _{woldrani ko
ignorant of hot weather [conditions]
not realising that one could suffer sunstroke.} _{potuni patipati
ignorant in matters of trade
not recognising the value of bartered goods, consequently acquiring good things for inferior (bad) ones.} _{kirrani patipati
ignorant of boomerangs
not familiar with them, unable to throw them.} _{patipati wapana
to go wrong
to set out in the wrong directions.} _{turuni patipati
foolish about firewood
not to fetch any firewood for oneself.} _{jamani patipati
ignorant of fishing-nets
unable either to weave or to set one up.} _{patipatieli manina
to take something along without having turned it over in one's mind} _{patipatieli jaura wapalkana
to carry out something contrary to instructions} _{patipatieli dijana
carelessly to aim at someone who has done nothing [wrong]} _{patipatieli jatajatana
ignorantly to gossip} patipatirina partiparti-Ri-rna to become simple-minded, foolish; to get off the beaten track; to lose one's way; to become confused; to make a mistake in one's own affairs _{potuni patipatirina
to become confused in respect to one's possessions
not to distribute them correctly.} _{murani patipatirina
to be no longer quite at home in one's [traditional] ceremony and song

Reuther: "Gebetsgesang und Legende".

to mix up one ceremony with another; in the course of the ceremonial singing to go over into another [song].} _{patipatirina tula tajina
in foolhardiness to eat something with which one is not familiar} _{paltuni patipatirina
to become confused on the way
[wondering] whether it is the right way.} patipatirinaterina partiparti-Ri-rna tharri-rna to be stupid to one's own disadvantage e.g. to give the arrived [guests] no food, and consequently to receive nothing from them in return. patipatibana partiparti-ipa-rna to ward or head off; [to provide for; to maintain] _{kana patipatibana
to restrain (or) head men off
when they are fighting.} _{kindala patipatibana
to restrain dogs
when they are biting each other.} _{ngaperi patipatibana
to care for one's father} _{kupa patipatibana
to care for a child} _{ngamuru patipatibana
to provide for orphans} _{mangawaru patipatibana
to provide for a widow} _{muntja patipatibana
to care for a patient} _{kamaneli patipatibana
to look after a friend} patipatibaterina partiparti-ipa-tharri-rna to look after, maintain oneself _{jaurali patipatibaterina
to avail oneself of words
in [many] words to maintain one's innocence.} _{malkali patipatibaterina
to provide oneself with markings
[on the body].} _{potujeli patipatibaterina
to provide oneself with goods and chattels} _{ngara patipatibaterina
to satisfy one's own heart} _{widlali patipatibaterina
to provide oneself with a wife} _{talarani patipatibaterina
to protect oneself from rain} _{parujeli patipatibaterina
to provide oneself with fish} _{ngantieli patlpatibaterina
to provide oneself with meat} _{tidna patipatibaterina
to take care of one's feet} _{wima potujeli patipatibaterina
to provide oneself with [necessary] things for a ceremony} _{pauajeli patipatibaterina
to provide oneself with [edible] seed} patijiritjina to rise up in indignation; to prepare oneself, to equip oneself _{ngankanaia patijiritjina
to get ready for work} _{kana patijiritjina
for people to become agitated or stirred up} _{ngapa patijiritjina
for the water to get stirred up} _{mirka patijiritjina
for ants to become agitated, when someone disturbs them} _{mana patijiritjina
to move the mouth quickly whilst eating} _{manu patijiritjina
for one's spirit
Reuther: "Gemuet".
to become agitated} _{muka patijiritjina
for a sleeper to stir, for a sleeper to become restless} _{nganti patijiritjina
for animals to move about restlessly} _{pita patijiritjina
for a tree to move [to and fro]} _{mara patijiritjina
to move one's hands
to be busy.} _{patijiritjina wapana
to run hither and thither in confusion} _{muntja patijiritjina
for a patient to become restless} _{padi patijiritjina
for caterpillars to liven up
to crawl around hither and thither.} _{pindri patijiritjina
for grasshoppers to come alive
when they whirl around this way and that.} _{paia patijiritjina
for birds to become excited
flying to and fro.} _{paru patijiritjina
for fish to become restless
agitated, swimming back and forth.} _{tiri patijiritjina
to become stirred up, to flare up
in a bad sense.} patijijiritjiterina to bestir oneself; to get oneself stirred up patijiritjibana to disturb, to stir into action; to agitate; to incite to alarm _{jaurali patijiritjibana
for news to cause alarm} _{muka patijiritjibana
to rouse a sleeper} _{mirka patijiritjibana
to disturb ants} _{nganti patijiritjibana
to shake animals up
this is done through invocatory songs. They are to waken from their winter's sleep, and lay eggs.} _{paja patijiritjibana
to scare birds

Reuther (inadvertently): "pajia"} _{nguramaraliali patijiritjibana
to be startled by morning red} _{ngapitja Patijiritjibana
for a dream to startle one} _{milki patijiritjibana
anxiously to look around (to lift one's eyes); to reconnoitre} _{mauarli patijiritjibana
to be spurred on by hunger} _{tertieli patijiritjibana
to be spurred on by thirst} _{ditjieli patijiritjibana
to be awakened by the sun} _{ngura patijiritjibana
to bring a camp into turmoil} _{turu patijiritjibana
to fan a fire into flame} _{manu patijiritjibana
to fill (somebody's) heart with astonishment} _{tjuru patijiritjibana
to stir (somebody's) mind to [the point of] alarm} _{mokujeli patijiritjibana
to alarm someone by [pointing] the bone [at him]} _{ketjaketjanali patijiritjibana
to become unsettled by pain} _{kutjieli patijiritjibana
to be [deeply] alarmed by the devil} _{pingali patijiritjibana
to feel [deeply] upset, disturbed over a vendetta} _{mara patijiritjibana
to set one's hands in motion
by some manner of means to set them to work.} _{miriwirieli patiliritjibana
to be upset about worms until you are killed
[e.g. it may be said:] "You shall have no peace until the worms have eaten you".} _{mana patijiritjibana
to cause someone else to open his mouth
so that his anger, too, is roused} _{ngapali patijiritjibana
to be disturbed by rain, to be aroused by rain
e.g. grass.} _{kana tulali ngapa patijiritjibana
for the water to be disturbed by strangers
Neither these people, nor a woman in childbed are permitted to fetch water, lest it become brackish.} patijiritjibanaterina to become agitated for one's own advantage patijiritjibamalina to upset one another; to cause agitation among one another patibanietja stirrer, provoker patipatilalu stupidity; folly patipatila fool; stupid fellow patijiritjibalalu motion; commotion; disturbance Kirlawilina disturbed the birds by causing them to fly up. panina parni-rna to smell; to have an unpleasant odour; to stink from the way in which Reuther wrote up the meanings of the majority of phrases below, it would appear that panina is a transitive verb. However, this is not the case, for in his Vocabulary (Vol. V) Reuther specifies that panina is an intransitive verb and panimana its transitive form, cf. No. 2516. I have therefore had to rewrite the meanings of nearly all the phrases, in order to make it positively clear that the verb is intransitive. _{dunka panina
for a carcase to smell bad} _{ngapa panina
for water to have a putrid smell} _{kunpara panina
for sweat or perspiration to smell} _{kanta panina
for grass to smell
in the morning.} _{padi panina
for caterpillars to smell} _{wajikurli panina
for wajikurli (a type of trees) to smell} _{kudirka panina
for a kudirka plant (grass) to smell} _{turu panina
for a fire to smell} _{mita panina
for the ground's [rising] vapour to smell
after it has rained in the morning.} _{tupu panina
for blossoms to smell} _{kanukanu panina
for rain to smell

Actually, the 'steam' or 'vapour' which rises from the warm ground after rain. See paragraph 9 above, also No. 1051-4.} _{tapa dunka panina
for a wound to smell putrid} _{manadunka panina
for bad breath (from someone's mouth) to smell} _{kunpara panina
for the smell of sickness to [hover around]} _{nganti
Reuther (oddly) "ngandi".
mardu panina
for [different types of] animals to give off an odour
to recognise from its odour what kind of animal it is} _{tjiritjiri panina
for water to smell

This is a strange word, and its meaning is not known to the translator.} _{panjapanja panina
for weapons to smell
to smell on a person that he has killed someone.} _{kana panina
for people to smell
if there are any in the vicinity.} _{mara panina
for one's hand to smell
after having touched something that has a [strong] scent.} _{watara panina
for wind to smell} _{marudunka panina
for marudunka fruit to have a [strong] scent} _{dankakaldri panina
for fruit of the dankakaldri to have a [strong] scent} _{wirikaru panina
for something rotten in a hole in the ground to give off a smell} _{kunnguru panina
for rot in a tree to smell} _{kudna panina marau!
try [to fight] a duel with him! take it up with him} _{kuli panina
for smell to [hover around]
of what someone has eaten, for instance.} panimana parni-ma-rna to smell _{nganti panimana
to smell cooked meat} _{dunka panimana
to smell a stench} panimanaterina parni-ma-rna tharri-rna to smell something for oneself i.e. for one's own benefit, e.g. cooked meat. panimanietja parni-ma-rna-yitya one who smells panimanalalu parni-ma-rna-lha-rlu [act of] smelling pantana pantha-rna to smell has become unfamiliar [and obsolete]). pantamana pantha-ma-rna to smell, to take a whiff of pantamiribana pantha-ma-iyirpa-rna to cause something to smell e.g. by putting green grass on a fire. pantamanaterina pantha-ma-rna tharri-rna to cause something to smell for one's benefit pantalalu pantha-lha-rlu smell palpa parlpa indefinite. some; several; a few _{kana palpa
some people} _{nganti palpa
some meat} _{buka palpa
some food} _{pita palpa
several trees} _{marda palpa
several stones} _{poto palpa
some possessions} _{widla palpa
several women [or wives]} _{teri palpa
several youths} _{jaura palpa
some words} _{mudla palpa
several faces} _{palku palpa
several bodies} _{karku palpa
some ochre} _{ditji palpa
several days} _{paru palpa
several fish} _{karu palpa
some grey hair} _{turu palpa
some firewood} _{pirra palpa
several months} _{kirra palpa
several boomerangs} _{muntja palpa
several sick people; somewhat ill} _{woda palpa
several pillars, several supports
stalwarts. That is what very old people are called.} _{tidna palpa
several footprints} _{kanta palpa
some grass} _{mindri palpa
several shoots, several suckers} _{palpa muka
some asleep} _{palpa tepi
some awake} _{paua palpa
still some [edible] seed; a small quantity of seed} _{kiri palpa
somewhat clever} _{kutja palpa
several feathers} _{mara palpa
few hands
only a little help.} _{manu palpa
only a little sentiment
sympathy.} _{mita palpa
only a little [bit of] land} _{miljaru palpa
short night period} _{punga palpa
several wurleys} _{kupa palpa
several children} _{nari palpa
several dead people} _{njurdu palpa
some body hair; scant fur} _{jinka palpa
only a little string} _{billi palpa
some dilly bags} _{wilpa palpa
several holes} _{buru palpa
minor debt; somewhat indebted} _{palpa ngapu
somewhat quiet} _{palpa malkanto
some decorated with markings} _{palpa noanto
several married, [or] with wives} _{palpa mandaka
some unmarried [or] single} _{palpa marka
several out bush} _{palpa jerranguntja
several [folks] who are absent, who always stay away} _{palpa tapa
several with wounds} _{palpa karari
some (coming, going) today} _{palpa wordu
some small} _{palpa wirdi
some long} palparina to become few; to dwindle in number _{kana palparina
for the people to become fewer and fewer} _{nganti palparina
for animals to dwindle in number} palparibana to reduce in number palparibanaterina to reduce the number in one's own interests palpapinnijirbana to lay something aside, in reserve palpalalu little palpaetja one who continually wants something There were some people whom Mandramankana failed to catch. parlaparla stoical, apathetic; insensitive _{palku parlaparla
stoical body
e.g. when a man takes no notice of a [hard] blow.} _{tidna parlaparla
insensitive feet
that do not get sore from stones.} _{pariwilpa parlaparla
impassive sky
that sends no rain.} _{ditji parlaparla
insensitive sun
when it has no sting.} _{jaura parlaparla
words that don't impress} _{paraitji parlaparla
semi-bright fire} _{pita parlaparla
sluggish piece of wood
that won't burn.} _{paru parlaparla
numb, impassive fish that slips out of one's hand} _{mardakalara parlaparla
unimpressionable stone axe, that suffers no damage} _{turuni parlaparla
insensitive to fire} _{mudla parlaparla
smooth face
without beard hair.} _{milki parlaparla
short visibility
when everything grows hazy in the distance.} _{parlaparla
unimpressionable wurley
that doesn't absorb any warmth.} _{paja parlaparla
insensitive bird
which is able to endure heat and cold.} _{njurdu parlaparla
numb body hair
i.e. when a man is not shy in the presence of women.} _{jindri parlaparla
insensitive to gossip
attaching no importance to it.} _{kupa parlaparla
stoical apathetic child; head-strong stubborn child
that gives no heed to warnings.} _{wona parlaparla
unimpressionable digging sticks
which are blunt for digging.} _{manu parlaparla
unsympathetic nature
that feels no love.} parlaparlarina to offer resistance; to oppose, to withstand _{kana parlaparlarina
for a man to offer resistance} _{parlaparlarina wapana
irresistibly to go
not to let oneself be held back any longer.} _{parlaparlarina jatajatana
to chatter away in opposition
not to want to be told: "all your talking is useless".
adverb use.} _{mankarani parlaparlarina
to reveal opposition to a [certain] girl
not to want to marry her.} _{kinkarli parlaparlarina
to keep on laughing in spite of protests} _{japala parlaparlarina
for a scared man to keep running without listening to entreaties} _{ngatjina parlaparlarina
not to let oneself be intimidated from begging} parlaparlaribana to render capable of resisting _{pita parlaparlaribana
to make firewood resistant
rain does this.} _{manujeli parlaparlaribana
to make one's feelings capable of withstanding
not to succumb to one's feelings.} _{watara parlaparlaribana
to offer resistance to wind
by means of an [invocatory] song.} parlaparlaribanaterina in one's own interests to make something capable of withstanding parlaparlalilalu resistance; opposition parlaparlarinietja one who always voices his objection or opposition parlaparlarilkijiribamalina to resist one another Kirlawilina did not give the [young] girl to his dinara Spelt tinara in Volume X, original pp. 3, 71 and 72. nephew; he rather voiced his objection. palara vegetationless plain feminine gender. _{maru palara
broad flat, vegetationless flat} _{panto palara
dried out vegetationless lake-bed} _{marda palara
vegetationless flat, stony flat} _{wipa palara
vegetationless plain [within] valley

Reuther: "Talflaeche".} _{mangatandra palara
bare head; bald head} _{pariwilpa palara
cloudless sky} _{jaura palara
clear, straightforward remarks
without any mental reservations.} _{dako palara
vegetationless sandhill} _{pirra palara
coolamon without incised markings} _{doku palara
back unmarked by weals [or scars]} palarina to become increasingly level, smooth, or vegetationless palaribana to even or level out e.g. to tear out bushes [and shrubs]. palaribanaterina in one's own interests to level off (the ground), to clear [an area] of bushes palaribalalu [an area] devoid of growth palaraetja plain on which nothing grows, even in good seasons palarani outside, (not inside); out in the open literally, 'on the plain'. _{punga palarani
wurley beyond the bounds (outside) of the camp} _{nganti pilarani
animal [sitting] outside
i.e. outside of its hole.} _{buka palarani
not to keep food secret
but to eat it openly.} _{ngapa palarani
water out in the open [bush]
i.e. not only in the waterholes.} _{billi palarani
dilly bag out in the open
i.e. hanging freely exposed on a tree.} _{marda palarani
unconcealed millstone} _{kapi palarani
unconcealed eggs
i.e. a nest that is not covered up.} _{kana palarani
man out on the [open] plain, not in the scrub, or in the valley} _{jaura palarani
undisguised words} _{kanta palarani
grass out on the plain} _{nari palarani
unburied corpse} _{mudla tiri palarani
undisguised angry face} _{manu palarani
undisguised feelings
e.g. when a person expresses his feelings quite openly and candidly.} _{milki palarani
clear view, unobscured view} _{mara palarani
generous hand} _{palarani terkana
to stand outside
adverb use.} palparu straight; even; flat; without a hollow or depression; without folds or wrinkles _{mita palparu
level, flat country, without hills} _{wipa palparu
level valley} _{panto palparu
shallow lake} _{pirra palparu
shallow coolamon} _{kajiri palparu
shallow creek} _{mandra palparu
flat body} _{doku palparu
broad back} _{tidna palparu
broad feet} _{pilbiri palparu
broad shoulders

Reuther (in error): "breite Stirne" 'a broad forehead'. However, the 'forehead' is milbiri cf. No. 2225-3; No. 2588-3, etc.} _{dako palparu
wide sandhill} _{ngura palparu
unhollowed-out camp [area]} _{mudla palparu
broad face} _{marda palparu
flat stone} _{wondiri palparu
wide boundary, far-reaching boundary} _{kana nguja palparu
broad-shouldered type of person} _{Kunari palparu
wide, shallow Cooper's Creek} _{palto palparu
as-yet-untrodden steep (or narrow) path} _{mana palparu
wide entrance to a wurley} _{kutu palparu
shallow, superficial hole [or grave]} _{billi palparu
shallow dilly bag} _{malka palparu
broad stripes, markings} _{piri palparu
broad-edged engraving chisel

Reuther: "breite Schaerfe an der Grabstange". In most instances Reuther spells the word pirri (with two 'r's), and in his Vocabulary in Volume V calls it a "Zeichenstein". It is a sharp-pointed stone tool used for engraving designs on wooden weapons. (See No. 1865-47, No. 1946-9, No. 1993-44; and Volune XII, No. 511, etc.).} _{minka palparu
shallow hole, burrow} palparurina to become shallow; to become choked with sand; to widen out _{dulkuru palparurina
for a hollow to fill up with sand} _{dako palparurina
for a sandhill to grow wider} _{palparurina ngarina
to lay oneself down, to lie flat out
adverb use.} _{tapa palparurina
for a wound to grow more shallow, to heal outward} _{panto palparurina
for a lake to become choked with sand} palparuribana to cover up; to fill up; to fill in _{ngura palparuribana
to fill in a wurley
with sand} _{palparuribana ngarina
to build (a wurley) cone-shaped} palparuribanaterina in one's own interests to fill up or fill in palparula that which is flat, that which is even palparuetja one who always inhabits the plain palparulalu that which is flat, shallow Pintanganina cast his net into shallow water. parla parla semen; sperm masculine gender. human and animal. parla parla lewd; unchaste; lascivious _{mana parla
obscene mouth
when a person utters obscene remarks. The tutors in [tribal] law say:
manaparla kana nari
obscene remarks (about other people) spell a man's death} _{parlamara
steeped in fornication
habitually occupied with prostitution} _{milki parla
lustful eyes, suggestive eyes} _{jaura parla
obscene words} _{ngara parla
lascivious heart, lustful heart} parlakantji parla-kantyi lust, passion compound of parla (cf. No. 2553) and kantji which indicates certainty. Meaning: 'sperm indeed'. Properly translated, the word means 'burning lust; hot passion'. among the Aborigines this is a very serious word. Anyone to whom it is applied may be assured of being strangled. It can be applied to girls, women, youths and men. For this reason the instructors in [tribal] law teach: jura parlakantji ngamanani, jurangu kalala nari you sensualists if sitting [down], to you reward death if you lead sensual lives, you will be killed by way of strangulation A man applies this term only in the most extreme cases. Some individual offences in this connection are judged more leniently. Nevertheless, the horribleness of heathendom here comes to light. bukaparietja whore; harlot, fornicator literally, this word means: 'one who ducks behind the bushes in the wake of women[folk]'. parlatiparlati type of plant feminine gender. Plants it drips a milky fluid when its branches are broken off. regarding parla see No.2553; while -ti is a suffix expressing a threat). Sharply observant, [members of] the pagan world have often given expression to their metaphors in names. patana patha-rna to be in pain; to be tired Reuther included further glosses "to grasp, to hold firmly, to clasp, to embrace, to seize hold of, to touch; to prevent, to restrain", however these relate to the next entry. _{ngani patai
I am tired} _{palku patana
for the body to be tired} _{mandra patana
to have stomach-ache} _{diltja patana
for one's muscles to ache} _{pantja patana
for one's legs to be painful} _{kuldru patana
for one's back to ache; [to have back-ache]} _{pilpiri patana
for the shoulder to be painful; [to have a painful shoulder]} _{pitimoku patana
for one's coccyx to be painful} _{mangatandra patana
to have headache} _{ngara patana
to suffer heartache
when, in spite of a lot of talking, folks won't listen.} _{mara patana
to have a painful hand} _{tara patana
to have a painful thigh} _{munakadra patana
for one's chest to ache} _{mana patana
for one's mouth to be tired of talking
when, after continual speaking, one is not being listened to.} _{nguna patana
for one's arm to be tired or painful
Thus of all the members of the body.} patana parda-rna to hold, to catch, to grab, to take _{kana patana
to hold a man secure} _{paru patana
to catch fish} _{nguna patana
to lead someone by the arm} _{mana patana
to keep one's mouth shut} _{pita patana
to grab a piece of wood (or) a weapon} _{turu patana
to take (some) fire along} _{manu patana
to hold one's feelings in check; to reserve one's opinion} _{jaura natana
to check one's words; to reserve one's speech} _{jerkala patana
to grab by the neck
in order to strangle} _{kindala patana
to hold [back] a dog} _{ngapakura patana
to hold back a local shower of rain

Reuther: "Regenstreifen".

by means of an invocatory song.} _{jinka patana
to grab [a piece of] string} _{mara patana
to clasp hands} _{ngara patana
to grab at one's heart
to give up a love affair.} _{poto patana
not to send articles} _{noa patana
to take a wife; to marry} _{ngapa patana
to catch water
a lake does this.} _{paraitji patana
to take along a firestick

literally, 'to take along (some) light' (paraitji). Reuther's "Feuerstueck" ('firestick') is actually turumanja in Diari.} _{ditji patana
to catch the sun
to follow in the direction of the sun.} _{kalka patana
to catch hold of the night
to walk in the direction of evening's red glow.} _{kupa patana
to mind a child

Reuther: "das Kind warten".} _{kirra patana
to grab a boomerang} _{patana dikana
to resolve to turn back} _{paru patana dikana
to return from fishing} _{milki patana
to fix one's attention (eyes) on something} _{warukati patana
to catch emus} _{nari patana
to take a man for dead
to aim at him with intent to kill.} _{kuma patana
to receive news of a death} _{ngapitja patana
to have a dream; to dream} _{muka patana
to call someone a sleepyhead
because he didn't pay attention.} _{ngaltja patana
to induce saliva
to chew (something).} _{diltja patana
to grab by the legs
so that he can't go.} _{kandri patana
to grab a fighting-stick
[or fighting boomerang]} _{kutja patana
to grab feathers} _{mita patana
to stick to (hold fast to) one's place of residence} _{karkujeli patana
to grab hold of with red ochre
to terminate (remove) the sorrow of a mourner.

For a description of what takes place, see Dictionary No. 30, second-to-last paragraph.} _{tali patana
to catch language
easily to learn a language.} _{mura patana
easily to learn (or understand) a sacred ceremony

Here Reuther merely wrote "Gesang" for mura, instead of his usual "Goettergesang" or "Goettergebetsgesang".} _{watara patana
to grab hold of the wind
to calm the wind by means of an invocatory song.} _{tjukuru patana
to catch kangaroos} _{kunjakunja patana
to take hold of the little inquest sticks; to hold an inquest} _{wiljaru patana
to grab an [uncircumcised] wiljaru youth} _{buru patana
to discharge a debt} _{waka patana
to represent someone as being small or unimportant} _{ngaperi patana
to call someone father} _{ngandri patana
to call someone mother} _{neji patana
to describe someone as an elder brother} _{tula patana
to describe someone as a stranger
to allow a stranger to settle down, [become a local resident].} _{maua patana
to grab hunger
to describe country as [a place] where one obtains insufficient food.} _{jerto patana
to describe country as satisfying
where a lot of game is to be had.} _{muntja patana
to be stricken by illness} _{nari patana
to believe someone dead} _{tepi patana
to believe someone to be still alive} _{witta patana
to command (men) to sit down in rows} _{dulkuru patana
to describe (something) as deep} _{kaldri patana
to decry water as being brackish} _{ngumu patana
to call good} _{nurubaku patana
to describe someone as a weakling} _{palto patana
to stick to the track} _{nganti patana
to catch game animals} _{nganka patana
to grab someone by the beard} pataterina parda-tharri-rna to hold oneself securely; to protect oneself _{pitani pataterina
to hold on firmly to a tree
to guard oneself against missiles (weapons).} _{juri pataterina
to keep one's blood-vessel [or artery] sealed} _{nganka pataterina
to grab oneself by the beard
when a man hears the kuriwiliwilinga bird [calling], he quickly grabs his beard, for he believes that the call of this bird will cause his beard to grow backwards [inwards].} _{ngama pataterina
to clutch oneself by the breasts
when a girl hears the kuriwiliwilinga bird [calling], she catches hold of her breasts, otherwise they would cease to grow.} _{manu pataterina
not to carry out one's design} _{ngamuru pataterina
to represent oneself as an orphan
e.g. when a man has no more friends who would be willing to support him.} _{waka pataterina
to pretend to be small, unimportant} _{pinaru pataterina
to describe oneself as an old man} _{butju pataterina
to pretend to be blind} _{ngurunguru pataterina
to represent oneself as being strong} _{milkila pataterina
to describe oneself as being clever or wise} _{tiri pirna pataterina
to describe oneself as being very angry} _{kunki pataterina
to pass oneself off for a witch-doctor} _{maua pataterina
to pretend to be hungry} _{muntja pataterina
to pretend to be sick} patijirbana parda-iyirpa-rna to cause to lay hands on something _{ngatata patijirbana
to detain one's younger brother} _{wilpa patijirbana
still to defer a debt} _{poto patijirbana
to store up somebody else's things} patamalina parda-mali-rna to hang onto one another; to cling together _{kana patamalina
for people to cling to each other
they are not to leave.} _{noa patamalina
for a married couple to cling to one another, for a married couple to embrace one another
this they do while sleeping.} _{warukati patamalina
for emus to hang onto one another
when they are mating. Thus of all the animals.} patijirbanaterina parda-iyirpa-rna tharri-rna to grasp something for oneself in one's own interests patijirbamalina parda-iyirpa-mali-rna to cling to one another's arms, to embrace patalalu parda-lha-rlu clinging tightly to; clutching patanietja parda-rna-yitya firm holder; grabber, snatcher Katikati used to catch rats. panturu first-born child _{kanku panturu
first-born son} _{mankara panturu
first-born daughter
All later-born children are called ngarka.} palku palku body; rind; bark masculine gender. _{kana palku
human body} _{nganti palku
body of an animal; flesh, meat} _{paja palku
body of a bird} _{talara palku
rain body
[rain] cloud} _{pita palku
tree body
outer shell of a tree, minus the heart or pith.} _{marda palku
millstone body
millstone without its jagged edges.} _{mana palku
mouth body
mouth without teeth.} _{billi palku
body of dilly bag
its interior area or dimension.} _{kandri palku
clump of resin} _{kalara palku
stone axe without a handle} _{palku pirna
big or fat stomach} _{palku waka
haggard body, slim body} _{palku kirilju
fat stomach, wobbly stomach} _{palku nguru
strong body} _{palku watara wirina
body into which wind has entered
a person inspired (driven) by fear.} _{nari palku
dead body, corpse
from which a little [flesh] is eaten.} palkurina palku-ri-rna to turn into a body; to take on bodily [form] _{talara palkurina
for the rain to take on bodily form
for the rain clouds to form themselves into a mass.} _{kana palkurina
for a person to turn into a body
for a person to grow fatter.} _{kalara palkurina
for a stone axe to turn into a body
to fall from its handle.} _{manatandra palkurina
for the teeth to take on bodily form
for teeth to fall out.} _{kupa palkurina
for a child to turn into a body
to grow fat} paru parru type of fish cf. the various fish species. According to J.G. Irrgang, this is the 'bony bream'. feminine gender. parumana parruma-rna to pull out; to stretch out; to drag, to pull towards _{kanta parumana
to drag brushwood hither} _{kindala parumana
to drag away a dog
when it is dead.} _{jama parumana
to pull out a fishing-net} _{jinka parumana
to pull out a string} _{mudla parumana
to stretch one's face
to lure someone away.} _{jaura parumana
to spread word
to tell news here, there and everywhere.} _{mara parumana
to pull away one's hand
to receive nothing and to have to go away empty-handed.} _{manu parumana
to stretch one's feelings
to let one's thoughts and feelings wander far away.} _{ngapa parumana
to spread water [far and wide]. The clouds do this} _{ngara parumana
to stretch one's heart
quickly to take something to someone

This is a strange idiom. Reuther's inverted sentence reads: "nach einem etwas hin schnell laufen".} _{nguna parumana
to pull out one's arm
to drag someone away by the arm.} _{billi parumana
to stretch a dilly bag} parumaterina parruma-tharri-rna to drive oneself, to goad oneself on Reuther's original entry is "paruterina" but this seems to be an error. parumanaterina parruma-rna tharri-rna to pull something out for oneself; to drive oneself, for one reason or another, quickly to leave a place parujirbana parru-iyirpa-rna to pull or drag something towards one (for someone else); to stretch or widen something for someone else parumalalu parruma-lha-rlu [act of] stretching parumanietja parruma-rna-yitya seducer, tempter the men of Mandramankana dragged together some brushwood, with which to direct the fish [into the nets]. pankina panki-rna to obey; to listen to _{jaurani pankina
to obey words} _{nejini pankina
to obey one's elder brother} _{ngaperani pankina
to obey one's father} _{ngandrini pankina
to obey one's mother} _{potujeli pankina
only to go after things, to seek after possessions} _{mitali pankina
to direct one's attention only to country; to protect country} _{murali pankina
to focus one's attention only on supernatural ancestors
sacred ceremonies and songs.

Reuther: "Gottheit (Legende, Gebetsgesang".} _{mardali pankina
to focus one's attention on a millstone} _{bukali pankina
to keep one's mind (eye) on food} _{manuni pankina
to obey one's sentiments or feelings
to consider everything carefully.} _{ngapali pankina
to boast of one's water [supply]
since there are numerous lakes and waterholes within one's tribal boundary.} _{mankarali pankina
to give oneself airs because of girls
one's sisters.} _{noajeli pankina
to brag of one's wife or husband} _{tidnali pankina
to make a great fuss about one's nice feet} _{kirrali pankina
to boast a lot about one's boomerang} _{billieli pankina
to make a great fuss about one's fine dilly bag} _{mardujeli pankina
to talk a lot about one's totem} _{pungali pankina
to brag a lot about one's wurley
because one has built it so nicely.} _{kunkieli pankina
to boast of one's cleverness [or shrewdness] as a witchdoctor} _{ngilbieli pankina
to make a great boast of one's counter-magic} _{milieli pankina
to make a great fuss about one's many followers
[in fact,] about everything that one believes one has in excess of others.} pankipankina pankipanki-rna to pride oneself above others _{tirieli pankipankina
to pride oneself above others on the point of anger} _{jaurali pankipankina
to pride oneself above others in the matter of speech} pankinaterina panki-rna tharri-rna in self-interest to imagine oneself of greater importance than others pankijirbana panki-iyirpa-rna to urge [or encourage] someone to hold himself in higher regard pankinietja panki-rna-yitya one who obeys pankilalu panki-lha-rlu act of obeying; obedience Darana obeyed [i.e. followed the invitation of] Wirrakidnina, and came to join him in a meal. For the narrative of this legend, see Volume X, original pages 161 and following. . pankara smooth _{pirra pankara
smooth coolamon} _{marda pankara
smooth millstone} _{minka pankara
neatly hollowed-out burrow} _{mudla pankara
smooth face
without wrinkles.} _{kana pankara
for all the people to be together
[in camp] and nobody out bush.} _{mangawaru pankara
streamlined widow
whose hair has been shorn.} _{panto pankara
smooth[-edged] lake
without bays [or inlets].} _{tidna pankara
smooth footprints
i.e. when there are no more footprints [to be seen] beyond the local district.

Reuther: "Landsprengel".} _{njurdu pankara
smooth fur} _{paratara pankara
smooth flat; level plain} _{mita pankara
smooth country, featureless country} _{pita pankara
smooth tree, (without branches); smooth piece of wood} pankararina to become smooth pankararibana to make smooth or even pankararibanaterina to make something smooth for oneself pankaralalu act of making something smooth or even parlaparu type of bush feminine gender. under No. 2664-9 Reuther lists this as a 'type of edible caterpillar, type of edible grub'. parlaparu type of grasshopper that carries its young on its back. feminine gender. No. 961-15 patara pathara gum-tree; [coolibah tree] feminine gender. No. 2597-4, No. 2675-1, No. 2756-23, No. 3050-63, No. 3397-1 paratara hard flat; claypan on which water accumulates when it rains, but on which nothing grows due to [the nature of] its hard surface. feminine gender. _{wima paratara
[sacred] corroboree ground

Reuther: "Gesangesflaeche".

where [sacred] festivals are staged.} _{mura paratara
sacred ceremonial site

Reuther: "Goetterflaeche".

where the ceremonies of the muramura are staged.} _{milbiri paratara
high forehead, broad forehead} _{mandra paratara
full stomach, round stomach} _{kajiri mandra paratara
broad smooth untimbered creek-bed} _{paru paratara
fish flat
where the fish are [put out] to dry.} _{tidna paratara
broad feet} parara entire, complete; completely full; sound, whole; not broken off _{talara parara
over-all rain
i.e. when the sky is completely covered with clouds, so that not one single cloud can be seen [on its own].} _{kana parara
total number of people} _{punga parara
covered wurley
wurley that is completely covered over, without any hole in the roof.} _{manu parara
contented nature
when a person has an over-all sufficiency.} _{ngapa parara
unbroken [expanse of] water
with no islands.} _{ngalpuru parara
dense [i.e. total] darkness} _{tataru parara
thick, impenetrable fog} _{talpa parara
impenetrable ears
i.e. when a person can hear nothing at all; totally deaf.} _{milki parara
totally blind} _{poto parara
total possessions
when someone gives away absolutely none of his goods.} _{jaura parara
full of words
someone who doesn't speak.} _{muntja parara
constantly sick, indisposed} _{kanta parara
full of grass
e.g. when the ground is completely covered with grass.} _{ngapa parara
water completely filled
covered with birds.} _{mita parara
completely covered ground
e.g. when one cannot see it on account of darkness.} _{mana parara
completely cluttered entrance to a wurley} _{kutu parara
completely filled in hole} _{parara ngankana
to cover densely} _{poto wilpa parara nuankana
to fully meet an exchange debt} _{punga parara ngankana
to stuff holes in the wurley completely shut} _{nganti parara ngankana
to completely cover meat
in the ashes.} _{tidna parara
completely covered feet
not to let one's wife go; to hang onto her well and truly.} _{ngura parara
completely covered camp
by huts or people.} _{pita parara
thick scrub} _{parara ngankaterina
to completely cover oneself up} _{pungani parara ngankaterina
to completely shut oneself up inside a hut; to barricade everything} _{talpa parara noankaterina
to completely close one's ears to everything} _{milki parara ngankaterina
to [completely] close one's eyes [to everything], desirous to see nothing} _{mitali parara ngankaterina
to cover oneself completely with earth
only one's face to be peeping out.} _{parara ngankijirbana
to cover up someone else; to cover something up for someone else

For ngankijirbana, see No. 199.} _{parara ngankalalu
act of covering up

For ngankalalu, see No. 1998.} pararana parraRa-rna to come across; to go across; to cross over; to go straight through _{pantuni pararana
to cross a lake
whether it is full of water or not.} _{kajirani pararana
to cross straight over the creek} _{Kunari pararana
to cross straight over Cooper's Creek} _{mardani pararana
to cross a gibber plain} _{wipani pararana
to walk straight across a valley} _{pantji pararana
to swim for a distance under water
to submerge here, and come up yonder.} _{wirina pararana
to enter and stay inside
e.g. a wurley.} _{mara pararana
to shove one's hand inside} _{dukarana pararana
to take out to go inside
to reach inside and take something out} _{jatana pararana
to speak across
to speak across to the other side.} _{karkana pararana
to call across
to call across to the other side.} _{wokarala pararana
to come across; to come over
[to the other side].} _{buruja pararana
until the end to go over
to cross over to the [other] end (of a lake); to come across [to this end of a lake].} _{dijana pararana
to throw across} _{manina pararana
to take across, to fetch across, to bring across} _{ngarana pararana
to hear across
to hear as far as the other side.} _{najina pararana
to look across
this way or that} _{karana pararana
to touch or catch hold of, to feel across, to notice what someone's secret designs are; to sense someone's ideas
over here or over there, to determine what a person is doing.} _{purkana pararana
to wade across water

Reuther translated purkana
to swim, but placed a question mark behind it. In reality it means to wade, and so I have made the necessary correction.

in this direction or that, and reach shore.} _{tarakana pararana
to swim across
this way or that} _{wondrana pararana
to show across, to point across
[to the other side], in this direction or that.} _{ngulukana pararana
to spy across
[to the other side], in this direction or that.} _{tajila pararana
to go across to eat} _{kurarana pararana
to lay across} _{winpana pararana
to ask across, to enquire across
[to the other side].} _{tilpana pararana
to urge across, to induce from across the way

Reuther translated this phrase to mean "hinueber-stoeckern", the meaning of which is somewhat ambiguous. cf. "dilpana" No. 172.

e.g. to tell someone to go away.} _{dangana pararana
to chase away
from one side or the other.} _{nandrana pararana
to fight [or kill] across
from one side or the other.} _{kata ngarana pararana
to hear the sound [floating] across} _{jinkina pararana
to hand over} _{talpana pararana
to warm the next person lying adjacent

In his Vocabulary (Vol.V) Reuther also spells this word talpina. cf. No. 1254-2, No. 13683-56, No. 3001.} _{wokaribana pararana
to break off across
to break down bushes to enable someone to get across.} _{pantamana pararana
to stare hard at a person standing opposite} _{turarana pararana
to lie down opposite} _{tampana pararana
to sneak across} _{talpadakana pararana
to promise across
to whisper to someone standing opposite.} _{duljaduljamana pararana
to scatter to and fro} _{kiri najina pararana
to look across covetously} _{dukarana pararana
to peer across, to peep across} _{kipana pararana
to bump across; to stumble across

Reuther: "hinueberstoeckern", the meaning of which is rather ambiguous.} _{kurana pararana
to lay aside} _{ngamana pararana
to sit opposite} _{damana pararana
to cut opposite
to cut a man standing opposite with a stone knife.} _{panimana pararana
to smell across} _{mirlana pararana
to throw the earth out of a hole across
in this direction or that.} _{ngamana tapana pararana
to sit to drink to lie across
to lie at the breast and drink.} _{kuntjina pararana
to break off and throw down; to beat out} _{ngarrana pararana
to stick on} _{karana pararana
to tie on; to wrap around} _{tarana pararana
to run across} pararaterina to betake oneself across; to venture across _{manka pararaterina
slowly to venture across} _{nurujeli pararaterina
quickly to venture across} _{mukaia pararaterina
to venture across in order to have a sleep} _{jaura pararaterina
to carry news across oneself} pararijirbana to carry something across for someone else _{poto pararijirbana
to carry goods across for someone else} _{nganti pararijirbana
to carry meat across for someone else} pararijirbanaterina to carry something across for oneself pararibalalu act of bringing (something) across pararanietja one who brings (something) across Pintanganina carried his fishing-net across the water. palkura type of tree feminine gender. Plants According to J.G. Irrgang, the 'silver wattle'. papiri flower-bud, seed-pod, seed capsule Here [now] are listed all those plants which bear their seed in pods or capsules. feminine gender. _{mutja
plant with seed pods} _{wirra
plant with seed pods} _{kuntjiri
plant with seed pods} _{patara
plant with seed pods} _{duntji
plant with seed pods} _{tjiri
plant with seed pods} _{katju
plant with seed pods} _{marudunka
plant with seed pods} _{mananda
plant with seed pods} _{wajaka
plant with seed pods} _{burku
plant with seed pods} _{pararka
plant with seed pods} _{manawara
plant with seed pods} _{murlu
plant with seed pods} _{jika
plant with seed pods} _{narda
plant with seed pods} _{ngakarla
plant with seed pods} _{mardu
plant with seed pods} _{malka
plant with seed pods} _{dilka
plant with seed pods} _{winpara
plant with seed pods} _{parlaparu
plant with seed pods} _{winkara
plant with seed pods} _{wirlapi
plant with seed pods} _{kalumba
plant with seed pods} _{wilti
plant with seed pods} _{wirpari
plant with seed pods} _{kudnampira
plant with seed pods} _{talipundru
plant with seed pods} _{tuldrani
plant with seed pods} _{ngamatanka
plant with seed pods} _{katatja
plant with seed pods} _{kurali
plant with seed pods} _{kujamara
plant with seed pods} _{kirlikirliku
plant with seed pods} _{katjabutubutu
plant with seed pods} _{kuluwa
plant with seed pods} _{ngurawonpa
plant with seed pods} _{kalki
plant with seed pods} _{ngilpa
plant with seed pods} _{kadniliriliri
plant with seed pods} _{ngardukamparla
plant with seed pods} _{wariwari
plant with seed pods} _{minjilpara
plant with seed pods} _{worduru
plant with seed pods} _{manila
plant with seed pods} _{pirnalku
plant with seed pods} _{ngamakalingura
plant with seed pods} _{tajamani
plant with seed pods} _{ngamakatakata
plant with seed pods} _{kalku
plant with seed pods} _{turatura
plant with seed pods} _{dinati
plant with seed pods} _{tilikauira
plant with seed pods} _{ngurapunda
plant with seed pods} _{wirlatanki
plant with seed pods} _{puntua
plant with seed pods} _{parumilkitandra
plant with seed pods} _{wanuwanu
plant with seed pods} _{kawalkapaua
plant with seed pods} _{wadlanguru
plant with seed pods} _{kudnanjarda
plant with seed pods} _{kana
plant with seed pods} _{ngarlu
plant with seed pods} _{katatja
plant with seed pods
No. 2597-32} _{majamaja
plant with seed pods} _{duldara
plant with seed pods} _{ngantiwakatu
plant with seed pods} _{julanti
plant with seed pods} _{manjura
plant with seed pods} _{junganta
plant with seed pods} _{ngarumba
plant with seed pods} _{pulpuru
plant with seed pods} _{dikiri
plant with seed pods} _{ditla
plant with seed pods} _{kidnitjimpirka
plant with seed pods} _{tarapakilja
plant with seed pods} _{pilti
plant with seed pods} _{nguramaralje
plant with seed pods} _{katukatumarkara
plant with seed pods} _{makuwoda
plant with seed pods} _{dilkamai
plant with seed pods} _{wonamankara
plant with seed pods} _{womamai
plant with seed pods} _{minalkuru
plant with seed pods} _{putupaja
plant with seed pods} _{kuarka
plant with seed pods} _{pitiwarukati
plant with seed pods} _{dankakaldri
plant with seed pods} _{ngurakukalka
plant with seed pods} _{miminkirla
plant with seed pods
spelled by Reuther "mininkirla".} _{makumuru
plant with seed pods} _{kalanka
plant with seed pods} _{jaua
plant with seed pods} _{palkalara
plant with seed pods} _{ngaljaru
plant with seed pods} _{nguradikiri
plant with seed pods} _{mpiampia
plant with seed pods} _{ngardu
plant with seed pods} _{wundru
plant with seed pods} papiririna to acquire pods, to develop pods papiribana to turn into pods i.e. to chant invocatory songs, so that fruit sets. papirietja all podded seeds At this point Reuther's handwriting is not completely legible. It looks like: "die Huelsenfruechte alle". papa papa father's sister i.e. auntie, child speaking. feminine gender. pajiri payirri big, tall; long _{kana pajiri
tall person} _{pita pajiri
tall tree} _{panto pajiri
long lake} _{dako pajiri
long sandhill} _{wipa pajiri
long valley} _{palto pajiri
long way} _{kajiri pajiri
long creek} _{kalti pajiri
long spear} _{minka pajiri
deep hole} _{koko pajiri
deeply-gouged out hole in a tree} _{moku pajiri
long bone} _{marda pajiri
high range or ridge} _{billi pajiri
deep dilly bag} _{jama pajiri
long fishing-net} _{jinka pajiri
long [piece of] string} _{mudlatjiri pajiri
dog's instinct
he can smell a long way.} _{tidna pajiri
big stride} _{diltja pajiri
long muscles; long legs} _{pajiri wapana
to go long way
adverb use.} _{ngajirmarla pajiri
long neck} _{nganka pajiri
long beard} _{nguna pajiri
long arm} _{miljaru pajiri
long night period
in winter} _{tinka pajiri
long night} _{jaura pajiri
long speech} _{malka pajiri
long stripes
in body decorations} _{pariwilpa pajiri
expansive (broad) sky} _{watapajiri
name of a muramura} _{njurdu pajiri
long hair on the body} _{nura pajiri
long tail} _{kana pajiri
long procession of people} _{manu pajiri
slow (long) disposition
e.g. when a person is long-winded about something, while pondering over it.} _{para pajiri
long hair} _{dikiri pajiri
tall dikiri grass} _{punga pajiri
long wurley} _{mita pajiri
long country, long way} _{kutu pajiri
deep (long) hole} _{mura pajiri
long-lasting ceremony

Reuther: Goettergebetsgesang".} _{wutju pajiri
long and lean} _{muntja pajiri
long[lasting] illness} _{wolara pajiri
long procession
i.e. a crowd when lots of people are walking one behind the other.} _{ngapitja pajiri
long dream} _{malti pajiri
long [spell of] cool [weather]; long winter} _{witta pajiri
long step; long life} _{ngapa pajiri
long water[hole]} pajiririna payirri-Ri-rna to grow tall, to grow big _{kupa pajiririna
for a child to grow [tall or big]} _{jama pajiririna
for a fishing-net to get long} _{billi pajiririna
for a net-bag to get long
to get deep} _{kajiri pajiririna
for a creek to extend a long way} _{tinka pajiririna
for the night to last a long time [or to get longer]} _{pita pajiririna
for a tree to grow taller} _{muka pajiririna
for sleep to last longer} _{minka pajiririna
for a burrow to extend a long way} _{ditji pajiririna
for the days to get longer} pajiriribana payirri-ri-ipa-rna to extend, to lengthen _{jinka pajiriribana
to lengthen a string} _{jama pa jiriribana
to lengthen a fishing-net} pajiriribanaterina payirri-ri-ipa-rna tharri-rna to lengthen something for oneself pajirietja payirri-yitya one who likes everything tall, long, or wide pajirilalu payirri-lha-rlu that which is long; that which is tall Dimpiwalakana brought along a tall tree. paparina to continue to develop _{paua paparina
for seed to develop more and more, for seed to keep on increasing} _{ngajiti paparina
to keep on killing other animals after catching the first} _{kanta paparina
for the grass to sprout higher [and higher]} _{talara paparina
to keep on raining} _{paparina godana
for more and more rain to fall} _{kilpa paparina
for the cold weather to become protracted} _{woldra paparina
for summer to become protracted
to stay hot for a longer period.} _{nandrana oaparina
for a fight to become protracted
for a fight to develop into something more serious.} _{paparina turu japina
to kindle one fire after another

Reuther (inadvertently) "japaina".

during an emu drive.} _{paparina pitarani ngamana
to remain encamped during the drought} _{paparina palina
to keep on dying
from an epidemic.} _{paparina wapana
to go on continuously} _{paparina tajina
to eat constantly} _{paparina turarana
to sleep constantly} _{paparina kundrukundru manina
to catch cold time and time again} _{paparina jiritjina
to make the first move to get up} _{paparina wotina
to be constantly building} _{ngura paparina
for a camp to grow bigger and bigger} _{jaura paparina
for words to grow louder and louder} _{jamani paparina
to weave [another section] onto a fishing-net} _{paparina dakana
to keep on weaving} _{paparina bakuna
to keep on digging} _{watara paparina
for the wind to grow stronger} _{paparina wontina
to keep on searching} _{paparina muntjarina
to keep on growing sicker} _{wonkana paparina
for the singing to increase in volume [or get louder]} _{paparina wirina
to keep on painting more and more [decorative designs on the body]} _{paparina tarakana
for more and more [people] to swim across} _{paparina paru patana
to keep on catching more and more fish} _{kapi paparina
for eggs to multiply} _{mardaburu paparina
for hail to keep descending more heavily} _{mardalburu paparina
for stones to increase in number} _{potuni paparina
to aspire after more and more possessions} _{karu paparina punkana
for more and grey hair to grow} _{kima paparina
for a swelling to increase in size} _{paparina najina
to keep seeing more and more} _{paparina tjurana
for the diarrhoea to grow worse} _{kumari paparina [tintana]
to lose an increasing amount of blood

Reuther: "immer mehr Blut verlieren". However, the author forgot to include the word tintana
to lose. The way the Diari sentence originally read, meant: 'for the blood to increase [in supply]'.} _{paparina kipana
to prod around more and more} _{paparina tarpana
to lean out more and more} _{paparina wilkana
to inflate better and better} paparinaterina in one's own interests to continue a matter further paparilalu act of carrying out; act of executing paparinietja one who starts a thing and finishes it panpari certain; positive; invincible; constant _{kana panpari
person who sticks to his point} _{pita panpari
evergreen tree} _{tula panpari
securely-fixed stone chisel
that doesn't part from its handle.} _{turu panpari
fire that stubbornly refuses to burn} _{pirkinietja panpari
actor who doesn't stop acting} _{panpari nandrana
constantly to kill} _{panpari wirarina
constantly to run about} _{panpari ngatjina
constantly to beg} _{nganti panpari
tough living animal that doesn't easily die} _{panpari jatana
to talk continually} _{panpari jindrana
to cry continually} _{panpari turarana
to sleep continually} _{panpari delkina
to disobey continually} _{talara panpari
constant rain, continuous rain} panpari nganana to be unflinching; to remain true to one's purpose e.g. in one's work; in one's resolve. panparilalu holding fast panparietja one who remains steadfast, resolute pantja pantya knee masculine gender. _{kana pantja
person's knee} _{pita pantja
tree knee
main or central support-post of a wurley.} _{jama pantja
two outer posts on which a fishing-net is secured} _{mudla pantja
face knee
end of a breached sandhill.} _{marda pantja
rock knee
two adjacent-standing rock-walls through which the water has broken [its way].} _{talara pantja
rain knee
heavy, ascending clouds.} pantjamarda pantya marda knee-cap; patella masculine gender. pantjaterkana pantya tharka-rna to kneel literally, 'for the knees to stand'. _{pantjaterkana ngarina
for the knees to sink down, to kneel down} _{pantjaterkana turarana
to sleep kneeling
to be sleeping on one's back with the knees up.} parapara It is evident from the numerous examples which follow that parapara is not used here as an adjective but as an adverb, and not with intransitive verbs only, but also with transitive verbs. parapara loud; strong _{parapara jatana
to speak loudly} _{parapara karkana
to call out loudly} _{parapara wajina
to cook thoroughly} _{parapara nandrana
to fight vigorously} _{parapara tajina
to eat voraciously} _{parapara tapana
to drink heavily} _{parapara wapana
to go quickly} _{parapara najina
to watch carefully} _{parapara palto najina
to look well to the track, so as not to stray from it} _{parapara pudlangana
to breathe quickly} _{parapara kinkana
to laugh loudly} _{parapara pataria
to suffer painfully} _{parapara Mrana
to ram in tightly
there is a typographical error here that needs checking against the original.} _{parapara ngakana
to blow hard} _{parapara godana
to rain hard} _{parapara mindrina
to run fast} _{parapara ngundrana
to think intently} _{parapara wontina
to seek earnestly} _{parapara parumana
to pull vigorously} _{parapara punkana
to grow fast} _{parapara wonkana
to sing loudly} _{parapara kunkana
to limp badly} _{parapara jatamalina
to fight lustily} _{parapara mintjina
to shine fiercely hot} _{parapara jerkina
to burn fiercely} _{parapara
to glow brightly
e.g. sunset red.} _{parapara dakana
to pierce quickly} _{parapara njurlina
firmly to strangle} _{parapara damana
to cut in deeply} _{parapara kipana
to poke vigorously, to prod vigorously, to probe around vigorously} _{parapara jekibana
to ask continuously} _{parapara dauadauana
to forbid sternly} _{parapara bakuna
to dig vigorously} _{parapara ngokuworana
to vomit profusely} _{parapara mirrana
to itch intensely
e.g. the skin.} _{parapara mukaturarana
to sleep soundly} _{parapara ngantjana
to love dearly} _{parapara ngarana
to listen intently
to listen in [dead] silence.} _{parapara maritjina
to shout loudly} _{parapara dijana
to aim vigorously; to throw with all one's might} _{parapara kulkana
to guard diligently} _{parapara nankana
to press hard} paraparali As in the case of the previous number, paraparali is obviously playing the part of an adverb. No meaning given. parapara-li intently, diligently _{paraparali najina
to look sternly at something; to watch intently} _{paraparali ngankana
to work diligently} parapararina parapara-Ri-rna to do something more vigorously as a verb, this word indicates an intensification of what is said of parapara. parapararibana parapara-Ri-ipa-rna to propel someone to do a thing faster [or] more vigorously parapararibanaterina parapara-Ri-ipa-rna tharri-rna for one's own sake to force a matter along so that it happens with greater speed or intensity. paraparalalu parapara-lha-rlu intense action Reuther: "das Starketun". parparaetja parapara-yitya one who is always loud or quick parana parra-rna to lie; [to be; to exist] _{muka parana
to be lying asleep} _{muntja parana
to be laid up sick} _{pita parana
for wood to lie [about]} _{mita parana
for a country to exist} _{ngapa parana
for water to stand [or lie about]} _{poto parana
for things to lie [about]} _{pata parana
to be wet country} _{mara parana
for the hand to rest upon
not to let go of something.} _{marda parana
for a stone to lie down
e.g. a millstone inside a wurley.} _{marna parana
for the mouth to lie down
to say (something) unafraid.} _{buka parana
for food to be available} _{tidna parana
for footprints to lie down
for footprints to exist.} _{manu parana
for one's disposition to lie down
to direct one's attention on something.} _{mura parana
for a sacred ceremony to lie down

Reuther: "Legende, Goettergebetsgesang".

for one to be familiar with (it).} _{minka parana
far a hole or burrow to lie down
for the holes to exist.} _{kanta parana
for grass to lie down
for there to be a lot of grass.} _{buru parana
for payment of a bartering debt to be available} _{darku parana
to be around close-by
e.g. when rain clouds [hang low] and move about close-by.} _{maua parana
for there to be a famine [or] drought} _{pitaru parana
for there to be a drought} _{nari parana
to be lying dead} _{wonki parana
to remain lying} _{turu parana
for there to be a fire} _{palto parana
for there to be a track} _{tinka parana
for night to [have] come} _{tiri parana
to have evil designs} _{wolkari parana
for there to be peace} _{kulkani parana
for a guardian [or protector] to be available} _{jaura parana
for there to be news; for a rumour to exist} _{tida parana
for a contradiction to exist} _{kupa parana
for there to be a child} _{kapi parana
for eggs to be lying} _{paru parana
for there to be fish} _{wilpa parana
for a debt to exist} _{worku parana
to be near-by} _{watara parana
for there to be wind} _{kilpa parana
for winter to [have] come} _{woldra parana
for summer to [have] come} _{tapa parana
for there to be a wound} _{kundrukundru parana
for colds to be [prevalent]} _{milkikima parana
for bung eyes to be [the order of the day]} _{kuma parana
for news of a death to have come to hand} _{punga parana
for there to be a wurley} _{karalja parana
for things to be available for giving away} _{karku parana
for ochre to be available} _{jaua parana
for jaua to be available} _{pitjiri parana
for chewing-tobacco to be available} _{moku parana
for there to be bones} _{kalara parana
for there to be stone axes} _{buljubulju parana
for there to be trouble} _{tindi parana
for there to be wood-chips} _{tjilpi parana
for something to be in the wad} _{njelbunjelbu parana
something available for everybody} _{parari parai
agitation is dying down} _{tjuuru parana
to be the last one slain
no more to be killed.} _{malka parana
for there to be marks or signs} _{kukati parana
for south to be there,
for the wind to be in the south.} _{tali parana
for a tongue to be there
to give one's word for it.} _{kunmi
to be foggy; for there to be a fog} _{puturu parana
to be dusty; for there to be dust} _{koda parana
for there to be moonlight} _{walto parana
to lie exhausted} _{tapinini
for there to be full and plenty} _{wilpa parana
for there to be holes} _{pata parana
for there to be damp earth} pararina to conceal or hide oneself pararibana to conceal, to hide paranietja parra-rna-yitya lounger; idler paralalu parra-lha-rlu act of withholding, act of holding back for oneself paraitji paRatyi gleam; ray; light masculine gender. _{turu paraitji
firelight} _{ditji paraitji
sunlight} _{pirra paraitji
moonlight} _{talara paraitji
rain light
lightning.} paraitjirina paRatyi-ri-rna to grow bright; to shine _{ditji paraitjirina
for the sun to begin to shine} _{pirra paraitjirina
for the moon to begin to shine} _{talara paraitjirina
for there to be lightning} _{turu paraitjirina
for a fire to flare up} _{mita paraitjirina
for the earth to get light
when the sun rises.} paraitjiribana paRatyi-ri-ipa-rna to fan into a flame so that [a fire] burns or lights up. paraitjietja paRatyi-yitya one who likes to sit at a fire balu parlu naked; [bare] _{kana balu
naked person} _{mita balu
bare (naked) ground
without plants or bushes.} _{pariwilpa balu
bare cloudless sky} _{pita balu
bare tree} _{jaura balu
smooth naked words
flattering, adulatory words.} _{jaua balu
peeled onions} _{manu balu
even temperament} _{nganka balu
naked beard
shaved-off beard.} _{nganti balu
hair-singed animal
i.e. when an animal's hair has been singed off in the hot ashes.} _{minka balu
naked burrow
i.e. empty burrow without footprints leading to the entrance.} _{marda balu
smooth stone} _{mara balu
naked helpless hand
when a man has no helpers.} _{mangatandra balu
bare head; bald head
without hair, i.e. a bald pate.} _{tidna balu
soft smooth feet} _{kana balu
normal figure of a man; man of normal build} _{palto balu
clear bare (naked) track
i.e. no grass [growing] on it.} _{njurdu balu
devoid of body-hair
oblivious to shame.} _{mana balu
naked mouth
man without a moustache} _{paratara balu
bushless plain} _{panto balu
vegetationless lake-bed} _{talpa balu
naked ears
when a person listens attentively and obeys.} _{piti balu
cloudless horizon} _{kirra balu
boomerang without engraved markings [or symbols]

These are usually in the nature of fine, narrow flutes or grooves, running parallel to each other the full length of the weapon; alternatively, of engraved mardu symbols, as illustrated under Dictionary No. 778-11.} _{doku balu
smooth back
without weals or cicatrices.} _{pida balu
naked breast
Used in reference to birds, when they have lost their feathers.} _{panji balu
small smooth sticks} _{tiri balu
smooth angry
everybody angry with one another.} _{talara balu
naked rain
sheer rain when the sky is covered with virtually black clouds.} _{kalti balu
smooth spear} _{pirra balu
coolamon devoid of engraved markings} balurina parlu-Ri-rna to get empty; to become smooth _{ngura balurina
for a place or camp to become empty
of people} _{kanta balurina
for grass to grow empty
for grass to dry off and the ground become bare.} _{njurdu balurina
for a body to become naked of hair
when body hair is singed off.} _{mangatandra balurina
for a head to grow bald
to become a bald pate.} _{jaura balurina
for words to become smooth
for various opinions to become reconciled.} _{manu balurina
for ideas to meet with agreement} _{ngulku balurina
for an accusation to become unanimous
as when people agree in their judgement over the actions of another.} _{pita balurina
for a tree to shed its leaves} _{tjilbi balurina
for corners, points, ends [or edges] to merge together
in reference to rain clouds.} baluribana parlu-ri-ipa-rna to make smooth; to even out _{nganti baluribana
to singe the hair off an animal} _{jaua baluribana
to peel jaua [bulbs]} _{kapi baluribana
to shell an egg} _{mita baluribana
to sweep the ground
[The wind does this].} _{ngarimatali mita baluribana
for a flood to make the ground smooth and even
that is to say, it fills the hollow places with water.} balula parlu-lha person destitute of all friendship; a person thrown onto his own resources Reuther: "Nacktaner". baluetja parlu-yitya sole surviving relative balulalu parlu-lha-rlu unity; unanimity the two wives of Jelkabalubaluna shaved off their [pubic] hair (winti) thus making themselves balu. They also peeled the jaua [bulbs] balu. Fry (1937: 189) has the legend "Ditjiminka Mura and Pinja" which includes this action by the wives of Yalkaparluparlu parli empty; shrivelled up _{ngapajunga parli
shrivelled up [skin] waterbag} _{manu parli
dry disposition; sterile nature
devoid of any more feeling for anything.} _{ngapa parli
dried up waterhole} _{tiri parli
dried up anger
mitigated anger.} _{jaura parli
empty words
without real meaning, [or] of little consequence.} _{kima parli
subdued swelling} _{milki parli
diminished eye-sight} _{mandra parli
shrunken stomach} _{ngulku parli
evil that has subsided} _{tapa parli
diminishing wound, outward-healing wound} _{tandra parli
tiny fruit, shrivelled up fruit} _{pirra parli
waning moon} _{marda parli
worn-out millstone} _{ngaru parli
diminishing voice, softening voice} _{palku parli
shrunken body
e.g. of old people.} _{tidna parli
softly-treading foot} _{jindri parli
subsiding weeping and wailing} _{poto parli
diminishing goods} _{billi parli
empty-growing dilly bag} _{palto parli
less-trodden path, increasingly disused track} parlirina to grow emptier; to become smaller; to ooze away, to trickle away parliribana to press together _{kana parliribana
to belittle a person with words
so that he can say little more.} _{mandra parliribana
to empty out a stomach} _{billi parliribana
to empty out a dilly bag} _{ngapajunga parliribana
to empty a [skin] waterbag} parliribanaterina to renounce or dispose of one's things in one's own interests parlila one who feels himself dispossessed, without any property parlilalu emptiness; renunciation parlietja person who readily disposes of his possessions; thing that quickly gets empty e.g. a waterbag that leaks. the waterbag of Kujumokuna shrivelled together considerably, because he was always drinking water. pani pani without; no; none _{kana pani
no people
when there is nobody here} _{ngapa pani
without water; waterless} _{buka pani
without food; foodless} _{jaura pani
without a word; not a word} _{noa pani
without a wife [or husband]} _{kupa pani
no child; [without a child]} _{talpa pani
without ears
one who doesn't hear [or listen].} _{nganti pani
no meat; [without meat]} _{turu pani
no fire (or) firewood} _{kanta pani
no grass} _{punga pani
no wurley} _{tidna pani
without feet
one who doesn't walk about very much.} _{mana pani
without a mouth
dumb; one who doesn't speak.} _{mara pani
without hands
one who doesn't work, or who doesn't give anything away.} _{tali pani
no tongue
not to have received an invitation.} _{ngaltja pani
without saliva
a person with whom one don't like to converse.} _{talara pani
no rain} _{watara pani
no wind} _{tjuru pani
no sense; no understanding} _{pilli pani
without a dilly bag} _{jinka pani
without string} _{paru pani
without fish} _{pitjiri pani
without chewing-tobacco} _{marda pani
without a millstone} _{ngaru pani
without emu feathers} _{kumari pani
without blood
one who is always listless.} _{maua pani
not hungry} _{ngulku pani
no rumours; no complaint} _{mandra pani
without a stomach
when there is not much food to eat.} _{japa pani
without fear; fearless} _{murla pani
no peace; [without peace]} _{delkini pani
no contradiction; no conflict of opinion} _{ngara pani
no heart
one who is constantly active and busy.} _{mudla pani
no face
when one has not yet seen any of the approaching [visitors].} _{palto pani
no way} _{mani pani
no fat} _{mura pani
no ceremony

Reuther: "Legende".

when a man does not know his [traditional] ceremony.} _{para pani
no hair on the head} _{marka pani
without [going] out hunting
said of one who always stays at home.} _{toda nani
no midday rest} _{pirra pani
no moonlight} _{paraitji pani
no light; no glare} _{pinta pani
no alliance
or marriage

Reuther: "kein Verbundensein".

of one who has a wife, unlawfully given to him.} _{muka pani
no sleep} _{milki pani
no eyes
unable to see.
when lots of people are dying in camp, the local witchdoctor is [said to be] milki pani
blindeyed.} _{walkura pani
no faith; no confidence} _{tepi pani
no life
i.e. when a person is constantly ill.} _{muntja pani
no sickness} _{ngaperi pani
no father; fatherless} _{tapa pani
no wounds} _{pani najina
to see nothing} _{kajiri pani
without a creek} _{palti pani
no breeze (or) cool air} _{kirra pani
no boomerang} _{malka pani
no markings
[designs, or symbols].} _{kuri pani
no mussel-shells} _{ngilbi pani
no sorcerer} _{karku pani
no ochre} _{najina pani
unable to see; blind

Reuther: najini pani.

Scherer's "correction" appears to be an error and the correct form is najini pani since nhayi-ni is a nominalisation which can be modified by pani 'none', whereas nhayi-rna is a verb and cannot be directly modified by 'none'.
No. 2648-51} _{mandrakara pani
not jealous (or) envious} _{katu pani
no windbreak} _{pungala pani
no shade} _{kima pani
no swelling} _{ketjaketjana pani
no pain} _{nari pani
no dead people} _{wutju pani
no fire-rubbing stick} _{wolkari pani
no desire; no ardent longing} _{ninta pani
no shame} _{mudlagildi pani
no mucus discharge from the nose
one who has no craving (sense of smell) for home; one whose nose is blocked; one who always stays away [from home].} _{jerto pani
nothing to eat} _{kutu pani
no waterhole} _{ngapa marra pani
no rain-water} _{nguja pani
no laziness; no idleness
one who is always busy.} panila pani-lha positively without; positively none -la providing [a sense of] certainty to all the above [examples of] pani. panirina pani-Ri-rna to decrease to nothing, to diminish to nothing i.e. until nothing more remains. _{kana panirina
for people to diminish in number
until there are none left.} _{paua panirina
for [edible] paua seed to diminish
until it is all gone.} _{poto panirina
for goods to diminish
until they are all gone.} _{nganti panirina
for a meat [supply] to run out} _{ngapa panirina
for a water [supply] to run out} _{tjuru panirina
for the mind to fail, falter, deteriorate
in old age.} _{mana panirina
for mouth to grow silent
to have nothing more to say.} _{kangu pani
for perspiration to dry off
or discontinue.} _{tiri pani
for anger to abate; for fighting to subside
or die down.} _{jindri panirina
for shouting [or wailing] to subside} _{tjilpi panirina
for contradictions to cease} _{muka nanirina
for sleep to get less
or to diminish.} _{palku panirina
for a stomach to shrink
to become thinner.} paniribana pani-Ri-ipa-rna to reduce; to lessen, to make less _{jaura paniribana
to make fewer words
to talk less.} _{turu paniribana
to make less firewood
to burn all the firewood.} _{marda paniribana
to reduce a millstone to nothing
to bury it.} _{kalka paniribana
to dispel the night} _{kilpa paniribana
to reduce the cold to nothing
by means of a fire.} _{watara paniribana
to reduce the wind to nothing
to command it to be still by means of an invocatory song. The same applies to fish and to birds, etc. by means of magical songs.} paniribanaterina pani-Ri-ipa-rna tharri-rna to reduce something to nothing; to dispel, or to enchant something in one's own interests panietja pani-yitya one who continually says no panilalu pani-lha-rlu nothing; non-existence pai payi look out!, listen! paripari [sort of] mat woven of flax and used during the pounding of seed, so that [none of] the seed is wasted. pariparina to look about one; to look around for, to keep a look out for something _{ngantini pariparina
to look around for [some] animals} _{kanani pariparina
to keep a look out for people} _{talarani pariparina
to watch out for rain} _{turuni pariparina
to keep a watch for any [evidence of] fire} _{jaurani pariparina
to be on the lookout for news} pariparibana to comfort; to lull to sleep _{kupa pariparibana
to lull a child to} _{noa pariparibana
to comfort one's wife (or) husband} _{kana pariparibana
to make people of something} pariparibanaterina in one's interests to make someone tired and sleepy pariparibalalu [act of] comforting pariparibanietja comforter panga panga inedible [type of] caterpillar feminine gender. pangabilli panga pirli caterpillar nest feminine gender. padi pardi edible caterpillars and grubs Following are all the edible caterpillars and grubs that may be listed under the genus of padi. feminine gender. _{muluru
type of edible caterpillar, type of edible grub
type of padi.} _{wadlula
type of edible caterpillar, type of edible grub
type of padi.} _{kudnijinka
type of edible caterpillar, type of edible grub
type of padi.} _{diriminta
type of edible caterpillar, type of edible grub
type of padi.} _{kalpikalpiri
type of edible caterpillar, type of edible grub
type of padi.} _{kalju
type of edible caterpillar, type of edible grub
type of padi.} _{burku
type of edible caterpillar, type of edible grub
type of padi.} _{kuntjiri
type of edible caterpillar, type of edible grub
type of padi.} _{parlaparu
type of edible caterpillar, type of edible grub
type of padi.} _{kantjawaru
type of edible caterpillar, type of edible grub
type of padi.} _{tarapalla
type of edible caterpillar, type of edible grub
type of padi.} _{kapukapu
type of edible caterpillar, type of edible grub
type of padi.} _{narimalpiri
type of edible caterpillar, type of edible grub
type of padi.} _{tillikauira
type of edible caterpillar, type of edible grub
type of padi.} _{kawakawalka
type of edible caterpillar, type of edible grub
type of padi.} _{kudnijinka
type of edible caterpillar, type of edible grub
type of padi.
No. 2664-3} _{duninta
type of edible caterpillar, type of edible grub
type of padi.} _{wirra
type of edible caterpillar, type of edible grub
type of padi.} _{kuluwa
type of edible caterpillar, type of edible grub
type of padi.} _{kakatji
type of edible caterpillar, type of edible grub
type of padi.} padirina pardi-Ri-rna to evolve as a caterpillar or grub padiribana pardi-Ri-ipa-rna to cause [caterpillars or grubs] to evolve by virtue of an invocatory song. padietja pardi-yitya caterpillar-eater palkana parlka-rna [to travel, travel about] this is a Jauraworka and Jandruwanta word. Due to the friendly relationship [of these tribes] with the Diari. this word has been adopted into the language as palkana to travel in place of wapana to go. Thereby a distinction has been brought to light between 'to go' and 'to travel or wander about'. The two words now mutually complement each other. Cf. wapana. pata patha outside; around near-by among the Tiraris, Woranas and our local Diaris this word means as much as 'without; not; no'. Here, at the same time, it has acquired the meaning of 'outside of, beyond; around outside', which in Diari is covered by [the term] worku around nearby. _{dakupata
around a sandhill} _{turupata
without fire} _{paltupata
alongside a track} _{jindripata ngamala
sitting down without weeping and wailing
without making lamentation.} _{mirtjapata
without shouting} _{manapata
without a door (or) entrance} _{pungapata
outside of a house} _{jaurapata
without a word} _{kalkapata
without delay} _{muntapata
without oneself
without giving anything, greedy.} _{patapatai
let go! leave it alone!} _{japapata
without fear} _{kuripata
not to steal; without stealing} _{ngaljepata
without a little
to have not even a little, thus nothing at all.} _{najipata
without seeing, to see nothing} _{katipata
without an escort; [unaccompanied]} _{kulkapata
without protection
don't protect him!} _{muntjapata
without a patient
not to stay by a patient.} _{kupapata
without children} _{mukapata
without sleep} _{tepipata
without life
to be habitually sleepy, dreamy.} _{palkarapata
without night (or) darkness
not in the dark.} _{walturipata
without getting tired} _{todapata
without a midday siesta} _{markapata
without staying out [bush]} _{duldripata
without dancing} _{watarapata
without wind} _{talarapata
without rain} _{billipata
without a dilly bag} _{pitapata
without weapons} _{tertipata
without thirst} _{ngaperipata
without a father} _{wondrapata
without a huge piece} _{wakapata
without little pieces} _{mardapata
without a millstone} _{kulnupata
not alone} _{tjiripata
without separating} _{naripata
without dead people} _{widlapata
without a wife} _{nganipata
not I} _{ngaldrapata
without us two} _{minkapata
without burrows (or) holes} _{tidnapata
without footprints} _{budukupata
without a load} _{pirrapata
without the moon} patarina patha-ri-rna to become less, to become fewer, (or) to become scarce; to diminish [in number] _{talara patarina
for the rain to ease off
for the clouds to become empty.} _{kana patarina
for people to become fewer (or) to become scattered} _{nganti patarina
for animals to diminish in number} _{turu patarina
for firewood to get scarce} _{paru patarina
for fish to diminish in number} _{kima patarina
for a swelling to go down (or) become smaller} _{tapa patarina
for a wound to get smaller} _{muluru patarina
for edible caterpillars to become fewer (or) to get scarce} _{poto patarina
for things to become scarce} _{kamaneli patarina
for friends to become fewer} _{manu patarina
for feelings to diminish
for longing, yearning to subside.} _{kanta patarina
for plants (grass) to become scarce} _{buka patarina
for food to become scarce} _{ngapa patarina
for water to become scarce} pataribana patha-ri-ipa-rna to cause to diminish or become scarce; to reduce pataribanaterina patha-ri-ipa-rna tharri-rna in one's own interests to cause something to diminish or become scarce pataribalalu patha-ri-ipa-lha-rlu scarcity; small quantity pataribaetja patha-ri-ipa-rna-yitya one who disposes of his goods; one who gives everything away Reuther's form appears to be an error as verbs normally take the participial form -rna when the habitual -yitya is added. the followers of Darana said: ngamapata do not stay here!. paua pawa [edible] seed feminine gender. Howitt and Siebert (1902: 411): "Paua is food made from the seed of various plants. It is collected, cleaned, and stored away in pits, which are closed by a cover made of rushes and smeared on each side with clay to hold them together. The paua when taken out of the pits is placed in bags (wonduru) and either carried by the people or hung up in trees.". varieties of seed are given in the following. _{patara
type of seed} _{kingiwa
type of seed} _{kanangara
type of seed} _{ngarlu
type of seed} _{wadlanguru
type of seed} _{kidningantu
type of seed} _{ngurawonpa
type of seed} _{markarara
type of seed} _{kalki
type of seed} _{murlutaji
type of seed} _{kudnanjarda
type of seed} _{tara
type of seed} _{kawalka
type of seed} _{kuluwa
type of seed} _{milkitjelpara
type of seed} _{pulburu
type of seed} _{narimalbiri
type of seed} _{wokaratandrapirna
type of seed} _{junganta
type of seed} _{tirra
type of seed} _{ngarumba
type of seed} pauarina pawa-ri-rna to turn to seed, to come to seed; to reproduce itself pauaribana pawa-ri-ipa-rna to cause to turn to seed by means of invocatory songs. pauaetja pawa-yitya seed-eater paualalu pawa-lha-rlu [act of] turning to seed Narimalpiri and Wadlangurunu named all the seed varieties. palkalara type of salt-bush feminine gender. panto pantu lake whether full or empty. feminine gender. _{panto pirna
big lake} _{panto waka
small lake} _{panto muja
dry lake} _{tidna panto
foot lake
a very large foot} _{mudla panto
very broad face} _{pantongana dakadakana
man who shakes his head and body (dodders) when he walks} panturina pantu-Ri-rna to turn into a lake e.g. when the water washes out a huge hole. pantula pantu-lha one who was born near a lake Reuther: "Seeaner". pantuetja pantu-yitya one who habitually camps at a lakeside pandu parndu blunt _{tula pandu
blunt stone chisel} _{kalara pandu
blunt stone axe} _{wona pandu
blunt digging-stick} _{kirra pandu
blunted boomerang} _{nuru pandu
blunted strength
when one's strength is abating} _{manatandra pandu
blunted teeth} _{marapiri pandu
blunt finger-nails} _{tidnapiri pandu
blunt toe-nails} pandurina parndu-Ri-rna to get blunt panduribana parndu-Ri-ipa-rna to make blunt pandula parndu-lha anything that is blunt pandulalu parndu-lha-rlu bluntness panduetja parndu-yitya anything that immediately gets blunt all the time pankipankina pankipanki-rna to be presumptuous; to have a high opinion of oneself; to be proud takes a complement in the locative case. _{kindalani pankipankina
to be proud of one's dog} _{kanani pankipankina
to be proud of a [certain] person} _{talara ngankani pankipankina
to be proud [of one's ability] to produce rain} _{ngilbi ngankani pankipankina
to take pride in one's sorcery [or magical power]} _{tirieli pankipankina
to take pride in one's anger} _{kilpa pankipankina
to get over (or) endure cold [weather]} _{watara pankipankina
to endure (or) put up with wind
not to yield to it.} _{tepi pankipankina
to take pride in one's health} _{teri pankipankina
to be proud of one's youth} _{kupa pankipankina
for a child to be proud of others} _{mitali pankipankina
to take pride in one's country} _{kalalu ngankanali pankipankina
to be proud of one's victory [or success]} _{milki ngumujeli pankipankina
to be proud of one's eyes,
proud of one's good eyesight.} _{noajeli pankipankina
to be proud of one's wife or husband} _{kirra ngumu ngankani pankipankina
to take pride in the production of a fine boomerang} _{wulburali pankipankina
to be proud of one's [short] hair} _{malkali pankipankina
to take pride in one's [ceremonial] designs} _{murali pankipankina
to take pride in one's sacred ceremony

Reuther: "Goettergebetsgesang".} _{mardujeli pankipankina
to be proud of one's totem

Reuther: "Geschlecht".} _{bukali pankipankina
to boast of a large amount of food} _{jaurali pankipankina
to be proud of one's words
to be proud of one's ability to speak.} _{mardali pankipankina
to take pride in one's millstone} _{ngurani pankipankina
to be proud of one's camp
because of the many people [who occupy it]} pankipankinaterina pankipanki-rna tharri-rna to take pride in something which serves one's own interests e.g. in having a fiery-natured elder brother, or in owning a fishing-net that catches a lot of edible fish, etc. pankipankilkijirbamalina pankipanki-lka-iyirpa-mali-rna to take pride in one another pankipankilalu pankipanki-lha-rlu haughtiness; pride pankipankila pankipanki-lha proud or haughty person pankipankinietja pankipanki-rna-yitya person who is always conceited pantjina pantyi-rna to become; to turn into _{kima pantjina
to develop into a tumour or swelling} _{tapa pantjina
to become a wound} _{kupa pantjina
to become a child in its mother's womb} _{mara pantjina
to become a hand
something one does by hand.} _{manu pantjina
to become sentiment
to begin to feel sensitive about something.} _{tiri pantjina
to become annoyed, to become vexed} _{jerto pantjina
to feel satisfied} _{maua pantjina
to get hungry} _{jama pantjina
to develop into a fishing net} _{milkila pantjina
to grow wise} _{ko pantjina
to grow ignorant} _{tidna pantjina
to turn into footsteps
when a man wants to go from one place to another.} _{mudlakutja pantjina
to become a ring-leader} _{tepi pantlina
to become well} _{muntja pantjina
to become ill} _{nari pantjina
to become dead, to die} _{junka pantjina
to become surly, to become disgruntled} _{mili pantjina
to become servants or companions
especially of dogs, when they grow accustomed to somebody and like to go along.} _{jaura pantjina
to develop into rumour} _{kirra pantjina
to become boomerangs
e.g. when an argument has started up somewhere.} _{marda pantjina
to turn to stone
e.g. the bodies of the muramura.} _{pita pantjina
to grow into a tree
the footprints of the muramura, [for] wherever these trod there a tree sprang up (grew).} _{ngapa pnntjina
to turn to water
e.g. when a person mistakes a mirage for an expanse of water.} _{kanta ngapa pantjina
for grass to become water

Reuther inadvertently wrote: "Tautropfen am Wasser haengen" instead of am Gras haengen.

e.g. when dewdrops at dawn adhere to the grass.} _{danu pantjina
to become moist, to become damp} _{ninta pantjina
to become bashful, to become shy, to become shamefaced} _{murla pantjina
to become friendly, to become peaceable, to become satisfied, to become content} _{tula pantjina
to become strange, to become unfamiliar} _{paraitji pantjina
to grow light
in the morning, [i.e. at dawn].} _{ngalpuru pantjina
to grow dark} _{woldra pantjina
to get hot; [to warm up]} _{kilpa pantjina
to get cold; [to cool off]} _{watara pantjina
to turn into wind, to become windy} _{kuriwiri pantjina
to form a hunting-party} _{muja pantjina
to become dry (of grass); to become lazy (of people)} _{talku pantjina
to become righteous (of people); to become ripe; to ripen (of fruit)} _{tandra pantjina
to change into fruit} _{muramura pantjina
to turn into [supernatural] ancestors

Reuther: "Urvaeter werden".

out of clods of earth.} pantjimana pantyi-ma-rna to bring into being for the first time; to produce; to newly contrive or invent this word applies mainly to the [supernatural] ancestors, Reuther: "Urvaeter werden". who either invented something or requested it of the Mura. Never did they create [anything]. _{jama pantjimana
to invent a fishing net
[This was the work of] Pintanganina .} _{malka pantjimana
to introduce [ceremonial] designs
when Darana saw various colourful markings on the caterpillars, he and his men (people) also painted themselves in various colours.} _{talarali pantjimana
for rain to produce (or) bring forth

Reuther, regarding talarali as an ablative, translated this sentence: "durch den Regen hervorbringen, geworden" 'to bring forth (or) come into being by means of rain'. However, by regarding talarali as being in the agentive case, this sentence is better rendered: 'for the rain to bring forth'.

Scherer's footnote is incorrect. The word "talarali" is an example of the instrumental use of the ergative case, so this should mean 'to bring forth by means of rain'.

Darana begged for rain, and it brought forth grass and herbs, etc.} _{pajali pantjimana
for birds to produce

As in the previous case, pajali is better interpreted as in the agentive (not ablative) case. Reuther translated this sentence: "durch die Voegel geworden" 'to have come into being as a result of the birds'.

Scherer's footnote is incorrect. The word "pajali" is an example of the instrumental use of the ergative case, so this should mean 'to bring forth by means of birds'.
e.g. eggs.} _{turu pantjimana
to invent fire
[This was the work of] Makadakapana .} _{wima pantjimana
to compose new songs
e.g. in dreams, or at the departure of human souls.} _{kirra pantjimana
to invent boomerangs
[This was the work of] Pirrana .} _{kandri pantjimana
to invent fighting sticks

Here Reuther made the same mistake as in No. 1237-7 by calling the kandri a "Grabholz" 'digging stick' instead of Schlagholz. J.G. Irrgang describes it as 'a waddy or nulla-nulla for throwing' or 'a boomerang for fighting at close quarters'.

Kandriwulani [was responsible for this].} pantjimanaterina pantyi-ma-rna tharri-rna in one's own interests to invent, think up, or compose something for oneself e.g. a new song (wima). pantjimalalu pantyi-ma-lha-rlu composition; invention; discovery pantjimanietja pantyi-ma-rna-yitya inventor, discoverer the muramura are called by this name, because they newly invented weapons and [ceremonial] designs, and composed the [ceremonial] songs. paru parru fish generic term. paru parru type of fish parubaka parru paka fish scales Pajira [the name of] a tribe living in the Flinders Ranges pajara payaRa mother-in-law, brothers and sisters of mother-in-law feminine gender. son-in-law speaking. A daughter-in-law calls her mother-in-law as well as the latter's brothers and sisters kalari. pailtji paltyi either side of a man's [string] belt around the hips masculine gender. Here boomerangs are inserted. between the hair-belt and the skin. [The term has now been borrowed to mean pocket]. parawarana parawaRa-rna to be confused, to be bewildered [derived from] para hair of the head and warana to move about; to become twisted together. This means: 'for the hair to move about', as, for example, when the wind disturbs it. It is from this picture that the meaning of the word is derived, viz., to be confused; to be [mentally] bewildered, [so as] not to realise what one is doing. In this case the mind is thought of as being as agitated as the hair which the wind has disturbed. Hence the word. _{kana parawarana
for a man to be bewildered or mentally disturbed} _{mukali parawarana
bewildered by sleep
as when, e.g. upon waking up, one is not [fully] conscious immediately.} _{woldrala parawarana
delirious from the heat

Reuther: "Hitzaner".

e.g. when a man, on account of the heat, almost loses his reason whilst travelling without water.} _{kutjila parawarana
bewildered by the devil;
Reuther: "Teufelaner".
bedevilled; demon-possessed
it is the devil who confuses and bewilders the mind.} _{watarala parawarana
for a wind-bound traveller
Reuther: "Windgeher".
to be crazy
not in his right mind, e.g. when he has been travelling all day against the wind.} _{potuni parawarana
senseless [in one's treatment] of private property (things)
unintentionally and thoughtlessly to take along this or that belonging to somebody else.} _{kantani parawarana
to be affected out in the bush

Reuther (literally): "im Gras".

person who is constantly out bush and seldom returns to the community.} _{njurlinala parawarana
for a strangled man to be delirious
dying during the night.} _{mangatandra parawarana
to be confused in one's head
not properly knowing what one is doing.} _{parawarana ngaperi dijana
out of carelessness to kill one's father
[with a boomerang].} _{ngalpurani parawarana
to become confused in the darkness
to lose one's way.} _{bukabukani parawarana
to lose one's way in thick scrub} _{potuni parawarana
to become confused over one's goods and chattels
so as to forget about them.} _{jaurani parawarana
to become confused over words
no longer to understand them.} _{talarala parawarana
for a person [affected by] the rain
. Reuther: "Regenaner".
to have a headache
e.g. when a person has caught a chill in the rain and [consequently] suffers from a headache.} parawaranaterina on one's own account to become mentally confused i.e. to have been the cause of it oneself. parawararibana parawaRa-Ri-ipa-rna to confuse; to make delirious this is caused by spirits, wind, rain, cold, heat, etc. parawaralalu parawaRa-lha-rlu madness; mental confusion; bewilderment parawaranietja parawaRa-rna-yitya one who always gets confused paruparu paRupaRu everywhere Reuther strangely designates this an "adj." _{mita paruparu
land everywhere} _{kanta paruparu
grass everywhere} _{kana paruparu
people everywhere} _{talara paruparu
rain everywhere} _{marda paruparu
stones everywhere; everything full of stones} _{jaura paruparu
rumours everywhere} _{kiri paruparu
clued up in everything (everywhere); to know one's way about} _{nganti paruparu
animals everywhere} _{maua paruparu
famine everywhere, drought everywhere} _{ngapa parvparu
water everywhere} _{paja paruparu
birds everywhere; everything full of birds} _{dilka paruparu
everything full of prickles} _{buka paruparu
food everywhere} _{mintjina paruparu
to shine everywhere} _{paruparu wapana
to go everywhere
adverb use.} _{tiri paruparu
bad-tempered everywhere; everybody upset and in a bad mood} _{nari paruparu
death everywhere; people dying everywhere} _{muka paruparu
asleep everywhere; everybody asleep} _{ngapitja paruparu
dreams everywhere
when several people have had a dream.} _{watara paruparu
wind everywhere
inside and outside.} _{punga paruparu
wurleys everywhere} _{malka paruparu
markings [or symbols] everywhere.
all over the body} _{mandra paruparu
body everywhere
creek that is wide throughout.} _{muntja paruparu
sickness, sick people everywhere} _{mana paruparu
mouths everywhere
treachery to right and left (here, there and everywhere).} _{turu paruparu
fire[s] everywhere} _{tula paruparu
strangers everywhere} paruparurina paRupaRu-Ri-rna to spread out everywhere; to extend in all directions _{panto paruparurina
for a lake to extend further [and further]
for a lake to become fuller [and fuller].} _{talara paruparurina
for rain to extend further afield} _{watara paruparurina
for wind to become extensive} _{jaura paruparurina
for news (words), reports or rumours to spread} _{mita paruparurina
for country to extend [a long way]
for a track to extend further [and further], so that one doesn't reach one's destination.} _{ngulku paruparurina
for an accusation to spread} _{palto paruparurina
for a track to extend in all directions
for subsidiary tracks to lead off [from it].} _{wipa paruparurina
for a valley to spread out
so that a view is gained in every direction.} _{dako paruparurina
for a sandhill to extend [a long way]
for the view to broaden out, so that one can see far and wide in every direction.} _{turu paruparurina
for a fire (bushfire) to spread far and wide} _{ngarimata paruparurina
for a flood to grow to extensive proportions} _{poto paruparurina
for goods and chattels to be widespread
to lie scattered about.} _{mana paruparurina
for a mouth to become widespread
for a report or rumour to circulate.} _{muntja paruparurina
for sick people to become scattered
for a sickness to spread.} _{kuma paruparurina
for news of a death to circulate} _{tapa paruparurina
for sores to spread, for yaws
Reuther: "Aussatz". See note under no. 2418-22.
to spread} _{pungala paruparurina
for shade to grow more extensive
e.g. when the sun is covered first by a smaller, then by a larger cloud.} _{milki paruparurina
for eyes to spread around further
for eyes to grow clearer and [able to] see more, e.g. when one wakes from sleep, the vision gradually clears, and one looks about one more and more.} _{wima paruparurina
for a song to become wide-spread
or meet with [general] approval. This may apply to a song that was bequeathed in a dream by a deceased person.

cf. No. 2698-6.} _{mura paruparurina
for a deity
Reuther: "die Gottheit". This could also be interpreted to mean the 'sacred ceremony'.
to spread further afield
for a [ceremonial] song addressed to the deity to become widespread.} paruparuribana paRupaRu-Ri-ipa-rna to enlarge, to extend; to cause to expand or spread out _{talara paruparuribana
to cause rain to spread out
by means of an invocatory song.} _{jaura paruparuribana
to spread words} _{tjuru paruparuribana
to extend one's mind
to widen one's field of vision.} paruparuribanaterina paRupaRu-Ri-ipa-rna tharri-rna to spread or propagate something in one's own interests paruparubalalu paRupaRu-Ri-ipa-lha-rlu [act of] disseminating or spreading paruparuetja paRupaRu-yitya one who is all over the place popping up here, there and everywhere. Kirrapajirkina disseminated fire in all directions. paja paya bird _{nauja paja
he bird
bird of the male sex.} _{nania paja
she bird
bird of the female sex.} _{paja tidna
bird foot, bird tracks} _{paja nguna
bird arm, bird wing} _{paja kutja
bird feather} _{paja tiripoto
bird down} _{paja mana
bird beak (mouth)} _{paja palku
bird meat (body)} _{paja kapi
bird eggs} _{paja mani
bird fat} _{paja marapu
many birds} _{paja worla
bird nest} _{paja mangatandra
bird head} _{paja palto
bird track
where a muramura wandered about as a bird.} _{paja kunalkiri
bird roost [or habitat]
i.e. [a place] where they sit down together in flocks.} _{paja kirara
rustle of birds in flight} _{paja ngapaminkala
birds that nest near water} _{paja burakala
land bird} _{paja ngapala
water bird} _{paja marda
bird stones
petrified eggs of the muramura.} _{paja jampa
strange birds
that appear only from time to time.} _{paja ngami
flock of birds} _{paja kuparu
young bird, offspring of bird} _{paja ngankana
to make birds
to request birds' eggs [at the increase ceremonies].} _{paja kungara
whirring and screeching of birds
when a flock flies upward.} _{paja ngaru
bird call} _{paja jatana
for a bird to talk, for a bird to make a noise} _{paja dijana
to aim at birds
[with a boomerang].} _{paja mapana
to gather birds together
by means of an invocatory song.} _{paja kudna
bird dung} _{paja jinpana
to chase birds away, to scare birds away, to enchant birds
[to enachant by] a ngilbi
sorcerer} _{paja tajina
to eat birds} _{paja dangana
to chase birds away} _{paja karkarkana
to lure birds
to call birds forth by means of an invocatory song.} _{paja purulkaterina
for birds to brood or hatch} _{paja kuma
bird death-call
i.e. when a bird indicates by its call that someone has died somewhere.} _{pajajeri wapana
to go about disguised as a bird
e.g. as a crow..} _{pajali kana kaukaubana
for birds to warn (tell) people
e.g. by their noisiness to announce someone's approach.} _{paja ngapa kaukaubanietja
for birds to indicate water in the neighbourhood
such as the tiwilitja. If one catches sight of these birds, there must be water in the vicinity, for they do not fly far away from it.} _{paja woldra kaukaubanietja
birds that indicate hot weather
e.g. when the kurukuku and murlapara ascend high into the sky in the morning.} _{paja watara kaukaubanietja
birds that announce an oncoming storm
the godagoda bird.} _{paja kutji kaukaubanietja
birds that announce the devil to be in the vicinity
such as the kapakaparunga. If one of these cries out, the devil is certain to be near-by.} _{paja talara kaukaubanietja
birds that announce [the approach of] rain
e.g. the tindritindri which say: "build your wurleys".} _{paja mardamamamalina
for birds to take stones away from each other
when they happily twitter and hop around each other.} _{paja ngarimata kaukaubanietja
birds that announce [the approach of] a flood
e.g. the kurubakula.} _{paja pinga kaukaubanietja
bird that announces [the approach of] a blood-avenger troop
e.g. the milkiwari.} _{paja kapiri kaukaubanietja
bird indicating [the presence of] a goanna
if a kirki is perched anywhere a goanna is sure to be in the vicinity.} _{paja ngura kaukaubanietja
bird indicating [the presence of] a camp
e.g. the kutjikutji and the wipaburuburu. These birds live mostly in the vicinity of humans. When a person hears one of these calling, he may assume that there are people close-by.} _{paja nari kaukaubanietja
bird that announces a death
e.g. carrion birds [or birds of prey] such as putandara wulu. If a search is being made for a dead man or for someone who has perished of thirst, and a putandara wulu is seen perched somewhere, one may [safely] assume that the dead body is in close proximity.
the following muramura wandered about as birds: Watapajirini, Ngardutjalpani,
Normally spelt "Ngardutjelpani".

Wonduwondu, Karawora, Murlapara, Kurukuku, Kawalka wulu, Kirki wulu, Kadnimandrani wulu, Waluwaluka, Putantara wulu, Kurawonparunga wulu, Tiritiriwulula, Papapana, and Milkiwari} pajarina paya-ri-rna to turn into a bird; to become a bird this is said of young birds that have not yet attained full growth. pajaribana paya-ri-ipa-rna to make birds this is done by way of invocatory songs [or increase ceremonies]. Reuther: "Gebetsgesang". pajaribanaterina paya-ri-ipa-rna tharri-rna to make birds for one's own benefit i.e. to perform [increase] ceremonies Reuther: "Gebetsgesang" for birds, so that one may have birds and eggs to eat. pajaribalalu paya-ri-ipa-lha-rlu petitioning for birds Reuther translates this with "das Voegelerbeten". Perhaps it could also be interpreted to mean 'the ritual performance for the increase of bird [species]'. pajaetja paya-yitya bird-catcher; one who is fond of eating birds palto palthu track, pad; path, trail; way masculine gender. _{kana palto
people's track
it would be more correct to say: a narrow track or footpath. People usually travel in Indian file one behind the other, on account of prickles and snakes.} _{kindala palto
dingo pad
proceeding from out of the burrow.} _{warukati palto
emu pad
[These birds] most times come to water along one and the same track.} _{paja palto
bird's track
from out of its nest. This applies only to land birds.} _{ngapa palto
water pad
i.e. the path taken by people from the camp when going to fetch water.} _{ngarimata palto
pathway of a flood
i.e. creeks and watercourses.} _{kanunka palto
opossum pad
nets are set up [to ensnare these animals].} _{tidna palto
footprints
of a person or animal that has passed only once in that direction.} _{mirka palto
ant track
along which the ants travel.} _{tjukuru palto
kangaroo pad} _{kantu palto

kantu track} _{putatja palto

putatja track} _{talara palto
rain path, course usually followed by rain} _{watara palto
path of wind, direction from which wind blows} _{ditji palto
course or path of the sun} _{jinka palto
string [trade] route,
Reuther: "Zchnurweg".

route along which hair-string is bartered.} _{para palto
rug or fur [trade] route
route along which [animal fur] rugs are bartered} _{marukutuja palto
route to ochre [mine]} _{muramura palto
path of [supernatural] ancestors

Reuther: "Urvaeterweg".

i.e. wherever they wandered.} _{kutjia palto
devil's line of approach
the devil [is believed to] come from the south and west.} _{pajapiria palto
sky-way, track in the sky
along which witch-doctors travel.} _{mungaraia palto
spirits' path
path along which souls [of the deceased] travel to Palkarakarani, and where they ascend or climb up [into the sky].} _{pauaia palto
seed trail
trail one habitually follows when going out to collect seed.} _{mardaia palto
way to a millstone [quarry]} _{tulaia palto
way to a [flint] stone knife [quarry]} _{palto worku
near-by [or circuitous] track} _{palto wulu
straight [or direct] track} _{palto waka
mini track [or narrow track]
i.e. little used.} _{pitjiraia palto
tobacco trail} _{palto pirna
main track or trail
i.e. the main communication route from one camp or waterhole to another.} _{palto wordu
short route} _{pita palto
spear [trade] route
along which spears are taken for bartering.} _{turu palto
firewood trail
i.e. along which firewood is brought [into camp].} _{widla palto
women's trail
along which only women [are allowed to] walk.} _{mangatandra palto
head track
bald patch straight across the head, with [some] hair still on either side, hence, a bald pate lengthwise.} palturina palthu-ri-rna to become a track or pad during the gradual process of being walked over [or trodden down]. palturibana palthu-ri-ipa-rna to blaze a trail i.e. to tread down a new track. palturibanaterina palthu-ri-ipa-rna tharri-rna to blaze a new trail for oneself palturibalalu palthu-ri-ipa-lha-rlu [act of] blazing a new trail paltula palthu-lha one who is constantly on the trail paltuetja palthu-yitya name applied to those who do not deviate from the track pankalkara stretched out, spread out; broad, wide; roomy, spacious _{pariwilpa pankalkara
broad sky, expansive sky} _{mita pankalkara
wide world; extensive country} _{pankalkara ngankana
to stretch, to spread, to open out
e.g. a shrivelled up dilly bag.} _{para pankalkara
large rug, stretched rug, spread out [fur] rug} _{ngapa pankalkara
outstretched water, expansive [sheet of] water} _{talara pankalkara
rain extending across the entire sky} _{mara pankalkara
outstretched hand; spread out fingers} pankalkararina to spread e.g. fire, water, rain. pankalkararibana to spread (something) out pankalkararibanaterina in one's own interests to spread oneself out pankalkaralalu [act of] spreading out pankalkaranietja something that spreads e.g. rain, etc. paldrina to increase in number; to multiply the adjective or noun, from which this verb (word) is derived, has been lost, [i.e. fallen into disuse]. _{kana paldrina
for people to increase in number} _{tjutju paldrina
for snakes to multiply} _{winimburu paldrina
for maggots to multiply} _{muntju paldrina
for flies to multiply} _{kindala paldrina
for dogs to multiply} _{paja paldrina
for birds to multiply} _{pindri paldrina
for grasshoppers to multiply} _{kalibilibili paldrina
for butterflies to increase in number} _{nganti paldrina
for animals to multiply} _{paru paldrina
for fish to multiply} _{tupu paldrina
for blossoms to multiply} _{kudnijinka paldrina
for wood-grubs to increase in number} _{watara wondru paldrina
for whirlwinds to increase in number
i.e. to occur with increasing frequency.} _{jaura paldrina
for words to multiply
for so and so to be the [subject of] conversation.} _{pita paldrina
for trees to multiply
i.e. for more and more to be growing.} _{muntja paldrina
for sick people to be on the increase} pandipandi wolf Reuther: "Wolf". Pandie Pandie station on the Diamantina River, about 20 miles south of Birdsville, was very likely named after this animal. masculine gender. this is an extinct animal, [and is] claimed to have eaten people. Only by means of large fires was it kept away from the camp at night. If one carried a firestick. it would not venture too close. The older natives lived [sufficiently long ago] to have seen this animal. A certain Kirkina once slew the young offspring [of this species], and barely escaped with his life. No. 2062-40 palangandrana to smash; to break into pieces; to shatter _{kapi palangandrana
to smash eggs} _{jaura palangandrana
to divulge information
unable to keep it to oneself.} _{kandri palangandrana
to chip [or crack] off resin
with which a [stone] axe[head] is fastened.} _{daka palangandrana
to break up clods [or lumps] of earth} _{marda palangandrana
to smash stones} palangandraterina to grow very emaciated or lean palangandrajirbana to smash (something) to pieces; to pound to fragments palangandralalu [act of] smashing up palangandranietja smasher, shatterer pirnaru pinarru old man masculine gender. not pinaru derived from pirna big and -ru from nguru strong, means: 'very strong'. this is an honorary title applied to grey[bearded] men, just as widlapirna is to women. With this word one describes an old man whom one never saw in one's childhood. _{kana pirnaru
venerable old man} _{nganti pirnaru
old full-grown male animal} _{pita pirnaru
very old tree} _{mita pirnaru
old earth} _{All muramura of the male sex are called pirnaru.} pirnarurina pinarru-Ri-rna to become a venerable old man pirnarrurinaterina pinarru-Ri-rna tharri-rna in one's own interests to pose (represent oneself) as a venerable old man pirri pirri sharp-pointed stone chisel masculine gender. with which decorative designs are engraved on weapons. _{malka pirri
variegated stripes on a dilly bag} _{malka pirri
streaky sky} _{marapirri
finger-nail} _{tidnapirri
toe-nails} _{pajapirri
bird-claws} _{nganti tidnapirri
animal claws} _{tidnapirri walto
weak toe-nails
when a person is sick unto death.} _{pirri balu
naked designs; beardless
no engraved designs (on the weapons).} _{pirrini wapana
to go to meet} _{munampirri
chest, thorax} _{pirrini ngara dijana
to break the heart at intervals
to check the intermittent gusts of wind by means of invocatory songs, so that they don't become too strong and carry everything away with them.} _{pirri kaldru
very healthy} _{pirri terkana
to stand on tiptoes} piri piRi place; spot; site; locality; space masculine gender. _{mita piri
spot of ground
spot on a particular area of ground.} _{pita piri
interval or empty space between trees} _{pariwilpa piri
clear space between two clouds} _{kunmi piri
lighter space between two clouds of lifting fog} _{tjuru piri
area of understanding
an understanding for something which is at variance with one's own ideas} _{mana piri
aperture of mouth
the space between upper and lower lip.} _{mudla piri
nostril} _{punga piri
wurley space} _{piriterkana
to take a solitary stand on behalf of a certain cause} _{piri ngankana
to open
e.g. a door.} piririna piRi-Ri-rna to clear up; to open up _{pariwilpa piririna
for the sky to clear} _{ngara piririna
for one's heart to open up
e.g. to weep, to speak, and thus display one's feelings.} _{mana piririna
for one's mouth to open} _{narikutu piririna
for a grave to open up
for a grave-mound to sink. This is a bad omen.} _{kana piririna
for people to divide into two groups} _{milki piririna
to open one's eyes} _{talpa piririna
to open one's ears} _{manu piririna
for temperament to open up
to grasp [or understand] an idea.} _{mita piririna
for country to become deserted
e.g. when grass dries off, the local inhabitants become fewer and fewer.} pirimaribana piRi-ma-ri-ipa-rna to make room; to push aside _{kana pirimaribana
to push people aside, so that there is more room} _{jaurali pirimaribana
by [force of] words to lead people to a two-fold opinion} _{kikera
. Under Dictionary No.789 Reuther spells the word as "kikara". cf. also Vol.VIII, No. 36.
pirimaribana
to scrape aside the mould on top of the [edible] seed in the pit} _{nganti pirimaribana
to push meat aside, away from the coals} _{pitjiri pirimaribana
to get rid of (finish off) the chewing-tobacco by sending it back and forth into the camps} _{mankara pirimaribana
to push a girl aside
not to give her to the right man.} _{mangawaru pirimaribana
to marry widows back and forth} piripinina to make a start; to vacate a place (or) position _{noa piripinina
for a husband or wife to vacate their position
by dying.} _{mita piripinina
to vacate a spot
so that another person can also sit down.} _{ngaperali piripinina
for a father to vacate his position
in favour of his son, so that when he dies his son may take his place.} _{poto piripinina
to get rid of [certain] things and replace them by others} pirinerkana to take up a central position _{kana pirinerkana
to take central position among people
to separate people into two groups and take up a central position between them.} _{kanta pirinerkana
to take up one's position in the centre of a grass [patch]} _{pirinerkana ngarina
to go down into the middle
of water.} _{paja pirinerkana
to aim at the centre of a flock of birds} piriterkana pirri tharka-rna to have a high opinion of oneself literally, 'to place oneself on tiptoe'. _{tirieli piriterkana
angrily to stand on one's tiptoes
to speak of oneself in glowing terms.} _{parali piriterkana
to stand on tiptoes because of one's hair
to boast of one's hair.} _{potujeli piriterkana
to be self-opinionated in view of one's possessions} _{malkali piriterkana
to stand on one's toes on account of beautiful markings
to boast of one's beautiful decorative symbols.} _{noamankara piriterkana
to take pride in one's daughter as a wife} _{kupali piriterkana
to take pride in one's children} _{ngilbieli piriterkana
to boast of one's [powers of] sorcery} _{mitali piriterkana
to boast of one's beautiful tribal country} _{piriterkana wapana
to go, like a coward,
Reuther: "Hasenfuss".
on tip-toe; to by-pass in close proximity
in order not to see or hear (something).} piriterkalalu pirri tharka-lha-rlu boasting piriterkanietja pirri tharka-rna-yitya boaster; pretender piriterkanaterina pirri tharka-rna tharri-rna to be self-opinionated for one's own benefit or advantage pita pirta tree; bush; wood; stick feminine gender. _{pita nindri
green tree} _{pita muja
dry tree} _{pita kapara
tree-root} _{pita talpa
leaf of a tree} _{pita ngunanguna
tree branch or bough} _{pita tiwi
tree blossom; blossoming tree} _{pita wadiwadi
old tree} _{pita woramuja
dry on one side of the tree} _{pita pajiri
tall tree} _{pita wordu
short tree, stumpy (low) tree; short piece of wood} _{pita tjilpi
tree fork} _{pita baluru
smooth tree-trunk} _{pita turuturu
crooked tree, deformed tree} _{pita mirimiri
solitary tree standing on a rise} _{pita tjaru
tree that offers no shade} _{pita kundikundi
crooked tree} _{= the [generic] term used for all wooden tools and weapons} _{pita panji
small pointed stick} _{pita wonamaru
old digging-stick
with which waters are enchanted.} _{pita tala
tree-bark} _{pita balu
naked tree
pared of its bark.

In this context means 'stripped of its leaves'. cf. Dictionary No. 2265-6. The word is also used to denote the 'bare skeleton framework' or a wurley (No. 2875-15) or something that is 'thin, slim' (Vol.IX, No.261).} _{pita nguja
type of tree, varieties of trees, varieties of bushes

The following trees and bushes, followed by an asterisk, are here identified by J.G. Irrgang.

I have removed the tree identifications from this footnote and added them to the relevant entries below.} _{patara
type of tree
Plants} _{naarumba
type of tree
Plants} _{duldara
type of tree
Plants} _{karliwaru
type of tree
Plants} _{marla
type of tree
Plants} _{murlu
type of tree
Plants} _{ngurabuda
type of tree
Plants} _{dilikawirra
type of tree
Plants} _{narimai
type of tree
Plants} _{puntuwa
type of tree
Plants} _{kuluwa
type of tree
Plants} _{kuntjiri
type of tree
Plants} _{kalju
type of tree
Plants} _{ngura
type of tree
Plants} _{dikiri
type of tree
Plants} _{wajaka
type of tree
Plants} _{burku
type of tree
Plants} _{marudunka
type of tree
Plants} _{tjiri
type of tree
Plants} _{mananda
type of tree
Plants} _{malka
type of tree
Plants} _{pararka
type of tree
Plants} _{katatja
type of tree
Plants} _{katatja
type of tree
Plants} _{manawara
type of tree
Plants} _{kujamara
type of tree
Plants} _{majamaja
type of tree
Plants} _{ngantiwakatu
type of tree
Plants} _{mardu
type of tree
Plants} _{ngakarla
type of tree
Plants} _{winpara
type of tree
Plants} _{dirla
type of tree
Plants} _{bujuru
type of tree
Plants} _{palkalara
type of tree
Plants} _{pau
type of tree
Plants} _{bulburu
type of tree
Plants} _{tarapalja
type of tree
Plants} _{dikiri
type of tree
Plants
No. 2756-37.} _{wirlabi
type of tree
Plants} _{narda
type of tree
Plants} _{paldru
type of tree
Plants} _{tjuldrani
type of tree
has seed pods
Plants
No. 2597-30 Reuther spells this "tuldrani", No. 2756-64} _{wijalka
type of tree
Plants} _{darlipundru
type of tree
Plants} _{wangiri
type of tree
Plants} _{padlabaru
type of tree
Plants} _{kutjawonduru
type of tree
Plants} _{wilti
type of tree
Plants} _{wajikurli
type of tree
Plants} _{kudnakudirka
type of tree
Plants} _{diltampura
type of tree
Plants} _{dilka
type of tree
Plants} _{punduka
type of tree
Plants} _{mindri
type of tree
Plants} _{dieltjiri
type of tree
Plants} _{wonkumana
type of tree
Plants} _{miminkila
type of tree
spelled by Reuther "miminkirla".
Plants} _{dankakaldri
type of tree
Plants} _{kudnampirra
type of tree
Plants} _{mpiampia
type of tree
Plants} _{duparu
type of tree
Plants} _{wariwari
type of tree
Plants} _{malto
type of tree
Plants} _{kura
type of tree
Plants} _{kuramurla
type of tree
Plants} _{ngurakulkakulka
type of tree
Plants} _{tidnamaraburuni
type of tree
Plants} _{julanti
type of tree
Plants} _{ngunnga
type of tree
Plants} _{talpapirrapirra
type of tree
Plants} _{mutja
type of tree
Plants} _{talpatandra
type of tree
Plants} _{duntji
type of tree
Plants} _{danju
type of tree
Plants} _{wajarla
type of tree
Plants} _{tajamani
type of tree
Plants} _{wau
type of tree
Plants} _{pirnalku
type of tree
Plants} _{ngaljaru
type of tree
Plants} _{pingalkuru
type of tree
Plants} _{katjabudubudu
type of tree
Plants} _{kirlikirliku
type of tree
Plants} _{kuwarka
type of tree
Plants
[or kaworka].} _{wakatikati
type of tree
Plants} _{malkati
type of tree
Plants} _{makuwoda
type of tree
Plants} _{minngilbara
type of tree
Plants} _{wonamankara
type of tree
Plants} _{winparatji
type of tree
Plants} _{kadniliriliri
type of tree
Plants} _{potopaja
type of tree
Plants} _{kanukanunka
type of tree
Plants} _{duradura
type of tree
Plants} _{makumuru
type of tree
Plants} _{ngamakatakata
type of tree
Plants} _{ngardu
type of tree
Plants} _{parlatiparlati
type of tree
Plants} _{ngilba
type of tree
Plants} _{kanpakanparunga
type of tree
Plants} _{markamarkara
type of tree
Plants} _{ngilba
type of tree
Plants
No. 2756-120} _{katiwaru wontiwontini
type of tree
Plants} _{jaua wajiwajini
type of tree
Plants} _{dieltjiri
type of tree
Plants
No. 2756-77} _{winngi
type of tree
Plants} _{ngunandula
type of tree
Plants} _{daltranta
type of tree
Plants} _{kingiwa
type of tree
Plants} _{kalki
type of tree
Plants} _{wadlanguru
type of tree
Plants} _{ngurawonpa
type of tree
Plants} _{wajarla
type of tree
Plants} _{narimalpiri
type of tree
Plants} _{karlanka
type of tree
Plants} _{turukuru
type of tree
Plants
[or purukuru].} _{wudu
type of tree
Plants} _{witata
type of tree
Plants} _{kuda
type of tree
Plants} _{kindalangampamandrani
type of tree
Plants} _{karingarla
type of tree
Plants} _{parumilkitandra
type of tree
Plants} _{pita wondra
large piece of wood} _{pita moku
pieces of timber in a wurley frame; framework timbers} _{pita watimoku
logs of wood on a grave-mound} _{pita waka
small piece of wood} _{pita pirna
large tree; large piece of wood} _{pita buda
bushy tree} _{tidnapita
splinter in the foot} _{pita tupu
flower-bud} _{pitali nandrana
to strike with wood,
Reuther consistently translates nandrana with "schlagen" 'to strike, hit' instead of "erschlagen" 'to kill'.
to kill (pierce, stab) with spears} _{wonapita
walking stick} _{mura pita
sacred tree

Reuther: "Goetterbaum", where a muramura [is believed to have] trod.} _{pita tiri
sharp spear, pointed spear} _{pitapita
stakes
to which a fishing-net is fastened.} _{pita moku
tree root
[in the shape of] a ring
. Reuther: "der Wurzelring beim Fischfangnetz".
, used [for making a hand-net] for fishing.} _{mara pita
hand weapon} _{pita tinti
wood chips} _{pita jampa
strange tree, unfamiliar tree} _{pita ngurunguru
solid wood} _{pita wokara
boomerang around the neck} _{pita pundu
wedge (piece) of wood with which to widen a coolamon

These wooden wedges were inserted into the hollowed-out section of the coolamon, in order to press out the sides while the timber was drying out.} _{pita wilpa
spear wound} pitarina pirta-Ri-rna to grow into a tree; to change into wood _{kana pitarina
for a person to change into wood
for a person no longer to work.} _{ngantini pitarina
to change into a stick [while hunting] for animals
to sit stock-still while lying in wait [for animals].} _{mita pitarina
for the ground to turn into wood
[for the land] to become timbered; for trees to grow on it.} _{muramura tidna pitarina
for footprints of the [primeval] ancestors
. Reuther: "Urvaeter".
to turn into trees
Wherever these trod in the course of their wanderings, a tree sprang up.} _{muramura ngura pitarina
for the camp of the [primeval] ancestors to turn into trees
Wherever they camped, trees sprang up.} _{muramura nari pitarina
for the place, where the [primeval] ancestors died, to turn into a tree
Here a tree [would] spring up.} _{mandra pitarina
for a body to turn into wood
when a man eats only seed and no meat.} _{mana pitarina
for one's mouth to turn into wood
when one has only one type of vegetables
. Reuther: "Kraut".
to eat and no meat} _{mudla pitarina
for one's face to turn into wood
[for one's face] to become sullen, surly, glum.} _{kana pitarina
for a person to turn into wood
when he has been stabbed with spears.} _{kana pitarina
for a man to turn into bone

. Reuther: "verknoecherter Mensch" [sic].

one who has never left his tribal territory.} pitala pirta-lha one who has been pierced [or stabbed] to death with spears Reuther: "Holzaner". pitaetja pirta-yitya one who readily stabs [or kills another man] with a spear masculine gender. pitalalu pirta-lha-rlu stabbing with a spear pidarina to hurry; to be in a hurry _{kana pidarina
for a person to be in a hurry} _{noaia pidarina
to hurry to one's wife or husband} _{ngapaia pidarina
to hurry to water} _{pidarina tajina
to hurry in the course of eating; to eat in a hurry} _{talarani pidarina
to hurry on account of rain} _{woldrajapa pidarina
to hurry for fear of heat} _{najina pidarina

Reuther (inadvertently): "pitarina".

to follow with sharp eyes} pidaribana to cause to hurry; to urge or force to hurry pidarila one who is always in a hurry pidaribalalu [act of] hurrying pidarietja hustler and bustler pidana pirda-rna to stamp, to pound, to beat, to crush _{paua pidana
to pound seed
[for food]. Seeds such as: ngardu, wirra, kuntjiri, kalju, etc.} _{ngalji pidana
to crush up resin} _{karku pidana
to pound ochre, to crush up ochre, to pulverise ochre} Katikatina did this. pitaru pirdarru drought; dry spell (or) season; desert masculine gender. this word is derived from pidana (to pound) and -ru from ngurunguru strong; always, and means: constantly to pound. in dry seasons animals are lean, so that there is no [or little] meat to eat. There are no seeds and "grass" types either. Therefore, the following types of seed (which are very hard and require to be pounded) are gathered, viz: ngardu, kalju, kalumba, and malkatandra. Consequently everybody is pounding [seed] at a time like this. Hence the name. _{mita pitaru
drought-stricken (desert) country
e.g. when there is no rain and everything is dried up.} _{pariwilpa pitaru
desolate sky
e.g. when no rain-clouds come up.} _{mita pitaru
area devoid of water and animals} _{pitaraia malka
signs of drought
when the atmosphere is [filled with] dust, and when the rays of the setting sun extend far across the heavens.} _{pitaru karkana
to invite drought
when children crack kalju seeds between their teeth, and long for seed [varieties] associated with periods of drought, this is believed to indicate an [approaching] dry season. Therefore, they are forbidden to do it.

. Reuther's next paragraph-number jumps to 9, thence progressively upwards to 17 (with two pars. 16). I have therefore renumbered these pars. correctly.} _{pitarali jirijiribana
dictated by drought
when a man eats in feverish haste, it is believed that a period of drought is approaching and that a man must therefore eat up beforehand, as it were.} _{palto pitaru
deserted track
i.e. when people no longer walk along a previously used track.} _{ngura pitaru
deserted camp
which was previously inhabited by people, but now no longer.} _{pita pitaru
parched trees
e.g. when these shed their leaves due to the dry conditions.} _{pitaru kana
desert people
i.e. people who come in from a drought-stricken area and settle down as guests.} _{pitarala kana nari
for desert-dwellers
. Reuther: "Wuestenaner".
to be emaciated, starving, [as] dying, dead.} _{pitarali palina
to die on account of [prevailing] dry conditions} _{drought and rainless seasons often gave cause for tribes to be thrust together, and for those who were [formerly] hostile to each other to become more friendly. There is a saying: 'a dry spell descends and settles on the ground'. Lake Hope and the Salt Creek offered the chief places of refuge in dry seasons. Since the people subsisted merely on ngardu seed, they mostly became very emaciated. The sacred festivals, too, were suspended at such times.} _{palku pitaru
emaciated body} _{pitaru terkana
for a dry season to persist
stand and not recede.
a native man by the name of Titatitana once killed his [little] daughter during a dry spell, because she was continually crying for something to eat, and he had nothing to give her. He led her out into the sandhills and killed her. Generally, many children were put to death during times like that. Lazarus relates that his mother wanted to kill him, because she had no more milk. [However,] Kanjaworduna heard this, [and so] she allowed the lad to suck at her withered breasts until she had milk; in this way she saved his life.} pitarala pirdarru-lha name of people who have perished during a drought pitarurina pirdarru-Ri-rna to become an increasing desert; [for drought to intensify; for dry season to get worse] _{mita pitarurina
for the countryside to become increasingly dry} _{palku pitarurina
for a body to become more and more emaciated} _{kanta pitarurina
for [edible] plants
Reuther: "das Gras" (in the generic sense).
to become more scarce} _{nganti pitarurina
for animals to get into poorer and poorer condition} _{pita pitarurina
for trees to become more withered} _{pariwilpa pitarurina
for the sky to become more and more cloudless} _{ngapa pitarurina
for water to become increasingly scarce} pitaruribana pirdarru-Ri-ipa-rna to occasion or give rise to a drought this applies to the wind, the sun, grasshoppers, and caterpillars, etc. pitaruetja pirdarru-yitya animal that has survived the drought pilki pilki other; different; dissimilar in type and manner adjective and adverb. _{mita pilki
different country} _{kana pilki
other people} _{tali pilki
another language, dialect; different mode of expression} _{jaura pilki
other words} _{palku pilki
another body
i.e. one who always wants something different.} _{manu pilki
different disposition} _{kalu pilki
another liver
one who is friendly to everybody.} _{mara pilki
another hand
one who is able to make weapons, etc. more skilfully.} _{tjuru pilki
other ideas
[the ability] to think differently.} _{ngaru pilki
another voice} _{mana pilki
different speech; to speak differently} _{milki pilki
different eyes
e.g. when looks change.} _{mudla pilki
different face
i.e. when their expression changes and one can see that a person has different intentions.} _{palto pilki
different track} _{nguna pilki
different arm
i.e. when a man instantly strikes at random to kill.} _{ngura pilki
different camp} _{nguja pilki
different species, different type
of animals, people, things.} _{watara pilki
different wind
e.g. an extraordinary wind.} _{malka pilki
peculiar, extraordinary sign
e.g. in the sky.} _{ditji pilki
different sun
i.e. when it has a peculiar appearance.} _{tidna pilki
peculiar feet or footprints
e.g. of animals with which one is not quite familiar.} _{pantja pilki
legs that differ from the ordinary} _{poto pilki
other goods and chattels} _{ngurdu pilki
different hair} _{nindri pilki
[sprouting] plant which is not known by name} _{kanta pilki
special plant (grass)} _{paja pilki
special bird} _{danka pilki
water that has acquired a peculiar colour} _{pariwilpa pilki
different sky
i.e. [a sky with] an extraordinary appearance.} _{muntja pilki
different illness} _{mura pilki
different ceremonial song [or sacred ceremony]

Reuther: "Goettergebetsgesang".} _{mardu pilki
different totem

Reuther: "Geschlecht".} _{tala pilki
different name} _{pilki wapana
to go elsewhere
adverb use.} _{pilki tikana

Reuther: dikana".

to return by another route} _{pilki ngamana
to sit down alone} _{pilki ngundrana
to think differently} _{pilki waltana
to carry elsewhere} _{pilki jatana
to speak differently} pilkipilki pilkipilki here and there; from here and there; differently; in different ways pilkildra pilki-ldra this way and that indicating [in which] direction. pilkirina pilki-ri-rna to alter, to undergo a change; to step aside _{kana pilkirina
[for a man] to stand aside; to withdraw, transfer elsewhere} _{jaura pilkirina
for words to undergo a change} _{baka pilkirina
for an appearance to change} _{nguja pilkirina
to acquire a different nature} _{milki pilkirina
for eyes to take on a different appearance
e.g. in the case of a sick man.} _{mana pilkirina
for one's mouth to change
i.e. to come to a different decision.} _{ngaru pilkirina
for one's voice to undergo a change
e.g. from that of a boy to that of a man.} _{mudla pilkirina
to change, disguise one's face; to put on a different expression} pilkiribana pilki-ri-ipa-rna to take to pieces; to divide; to lay down each piece separately this applies to everything that is involved in a trade of exchange. pilkiribanaterina pilki-ri-ipa-rna tharri-rna to detach or lay aside something for oneself, for one's own benefit pilkietja pilki-yitya person who is always wanting something different pilkila pilki-lha odd person; eccentric pilkilalu pilki-lha-rlu distinctiveness; dissimilarity pilkipilkilu pilkipilki-rlu to this place and that Ngurakalana thought now one way, now another. pinga pinya blood-avenger troop; vendetta group masculine gender. pingala pinya-lha one who has been killed by a vendetta group masculine gender. pingaetja pinya-yitya one who is keen to accompany a vendetta group pingarina pinya-ri-rna to form a troop of blood-avengers with men gradually assembling for this purpose. pildripildri pildripildri thunder masculine gender. _{talara pildripildri
thunder-storm} _{pita pildripildri
wood thunder
clash of weapons during a fight.} _{mitalali pildripildri
earth-thunder
low, dull roar or rumble.

Reuther: "Getroen" instead of Gedroehn.

People often claim to hear a dull roar in the distance. Thereby, it is believed, a piece of the earth's crust is sliding into the abyss. One imagines an unfathomable abyss surrounding the earth, into which sections of this terrestrial sphere roll [down]. [It is also thought that] the devil rides forth on the dark storm-clouds. Every time there is [a flash of] lightning, he strikes down to kill [another] human being; these are known as kutjila
people belonging to the devil.
Reuther: "Teufelaner".
During a thunder-storm, [therefore], people set up wurleys on the other side of a sandhill, so that they cannot be seen by the devil as he rides along on the dark clouds. Should someone be on a walkabout [during a thunderstorm], he places a bush above his head and rubs himself [all over] with earth, so that the devil thinks it is only a bush on the ground. Weapons are buried in the ground, because lightning has often [been known to] strike (graze) polished spears. It is believed that, since spears are instruments of blood-[shed], the devil tries to destroy them.

Efforts are made to dispel a severe thunderstorm by singing a mura song and beating time with boomerangs. The witchdoctor keeps his eye on the storm. If he detects that the devil
Reuther (literally): "Geist" (spirit).
is present, he tells the people to conduct themselves calmly and quietly inside their wurleys; and especially widows, mourners, and those who have just returned from a vendetta (killing) not to venture forth outside their wurleys, lest the devil see them and strike them down.} pinta pintha agreement; alliance; marriage masculine gender. _{mankara pinta
girl agreement
when two brothers exchange their [respective] sisters in marriage to each other.} _{kidnipinta
foreskin, prepuce} After circumcision the [foreskin] is dried, mixed with dry leaves and small lily-bulbs, then pounded, and used for the petitioning of rain. _{naripinta
death bond
if a man has died as the result of sorcery, but it is not known who bewitched him, a distant group of blood- avengers is hired and arrangements made for them to kill someone in the camp of the deceased. These two dead men now enter into a common bond. [Thus] the sorcery is atoned for.} _{naripinta
dead man's bond
marriage over a dead man.
when two [eligible] young people bury someone, plans have already been made that, whilst the two young folk are bedding the body down in the grave, they are proclaimed husband and wife.} _{pintawilpa
bond debt
when conciliation has not yet been effected over a man who was bewitched.} _{pinta manduribana

For further elucidation on pinta see Volume VIII, No. 59; on pinta manduribana see Dictionary No. 85 (original p.66); and on manduribana see No. 1400.

to join the bond together
when a man has been killed on either side, the two hostile parties meet, and after binding two small sticks (representing the two dead men) together with hair-string, they burn these. The two dead men are now jointly atoned for, and peace [once more] prevails.} _{pita pinta
wood bond
Wood chips from the manufacture and preparation of wooden weapons.} _{kujapinta
string with red feathers tied around it} _{manapinta
bird [unspecified]} _{mandra pinta
stomach flesh [immediately] under the skin} _{pinta wilpa ngamalkana
marriage debt

Reuther: "Bundschuld".

e.g. when a man has not yet offered his own sister in marriage [to his brother-in-law] in exchange for his [own] wife.} _{jinka pinta
knot on a string} _{wirrapinta
seed-pods of a wirra bush} _{pantopinta
salt on salt-lakes} _{tulapinta
stone fragments [or shards] during the manufacture and shaping of a chisel} _{malkapinta
venomous snake [unspecified]} _{talara manapinta
first fringe [or appearance] of an ascending rain cloud} _{jidipinta
downy feathers of an eagle; fast-moving washed-out rain clouds} _{pinta manju
regular, proper marriage
e.g. when two men have properly exchanged their [respective] sisters in marriage.} _{pinta tjika
irregular marriage
i.e. a marriage that has not been consummated in accordance with the laws of the [tribal] elders.} _{pinta ngurungurv
insoluble marriage} pintara pinthara sacred bond Reuther: "der Gottesbund", which is an abstract term. However, Dr. N.B. Tindale, of the University of Colorado, has volunteered the following interesting note on pintara, based on discussions he held late in 1936 with the Rev. Otto Siebert in Germany: "For every custom and legend the natives had a special man or owner called pintara to care for it. One should always get the true version of a legend from a pintara. Siebert considered that in his work, by using only pintara, he got the true structure of the language and not the type obtained by Carl Strehlow and Reuther. The natives came to imitate these two...". masculine gender. derived from pinta alliance; agreement; union and -ra from Mura, means 'sacred bond'. by pintara is meant everything that a person holds most precious and dear. My pintara is:. _{my father} _{my child} _{my uncle} _{my mother} _{my brothers and sisters} _{pintara ngakani
my most precious [possession]
this refers to the particular muramura (demi-god) whom I regard as (call) my own. Everything that he has done or that has any reference to him is my pintara. Each and every snake that he requested, the rain [or] any animal that he as the first [living inhabitant] (progenitor)
Reuther: "als Ersterer (der Vorvater)".
discovered for food is my pintara, on the condition that I respect him as my [primeval] ancestor,
Reuther: "Urvater".
as well as his sacred ceremonies and songs, etc. Since a man from the Materi moiety may marry only into the Kararu moiety, and vice versa, a man calls the moiety from which he has acquired his wife his pintara, e.g. as a Kararu [man] I have acquired my wife from the 'fish' totemic [group],
Reuther: "Geschlecht".
belonging to the Materi [moiety]; therefore the fish are my pintara. For this reason I would never help to kill a man who belongs to the fish totem, for by so doing I would violate my wife's feelings to such an extent, as if I had killed her.

A Kararu [man] always kills only a Kararu, just as a Materi kills only a Materi [man].} _{pintarani ngamana
to occupy a pintara relationship} _{pintarani wirarina
to travel back and forth in one's father's country} _{pintaraia pirini
at the place where one's father lived} _{pintarani paua ngankana
to gather seed where one's father also did} _{Everything that my father owned is my pintara. it must not be overlooked (forgotten) that pintara [involves] the relationship of a child to its father, just as marduka describes the relationship of children towards their mother. Moreover, it is even common to address one's own muramura as pintara.} _{pintara kulkana
to guard, protect anything that originates from a most intimate relationship
e.g. sacred trees and ceremonial decorations. The Mura is regarded by all in general as pintara.} pintarala pinthara-lha pintara-related any individual thing towards which I enjoy a pintara relationship. marduka marduka mother's moiety feminine gender. this word has the same meaning as pintara, but bears reference to the mother. _{ngandri marduka
mother's native country} _{Everything that is my mother's is my marduka
e.g. her dog, her brothers, her sisters, her father, etc.} derived from mardu totem and -ka from kaka my mother's brother, i.e. my uncle, [the word] means: 'my mother's brother's (i.e. my uncle's) totem'. the pintara and marduka relationship allows a man to go into strange tribal territory, where either his father (if he settled down within another tribe) or his mother spent their childhood years. A man may stay there for a time without objection [being raised], and may hunt, fish, and the like. piltapari type of owl feminine gender. if many of these congregate, it is believed that the migratory rat will put in an appearance, because they devour the latter. pintjiri body lice Reuther: "Filslaus" instead of Filzlau. feminine gender. pintjipintjindara pintyipintyirndara type of bat feminine gender. pitji pityi scales; bark feminine gender. _{paru pitji
fish scales} _{pita pitji
tree bark} _{pirra pitji
bark coolamon} _{watara pitji
wind bark
wherewith wind may be produced by magic.} pitjila pityi-lha type of lizard masculine gender. that lives under the bark of old trees. paliangamatji type of resin masculine gender. pinti pinthi news, information; message; rumour, report masculine gender. _{pinti ngarana
to hear a rumour} _{pinti marurina
to spread a rumour, to broadcast a rumour} _{kana pinti
news of people} _{naripinti
news of a death} _{ngarimata pinti
news of a flood} _{majaru pinti
news about rats} _{kanta pinti
news about [edible] plants (grass)} _{muntja pinti
news about sickness} _{pinti ngarana
to hear news
cf. [1].} _{pinti kaukaubana
to relate news, to bring news} _{poto pinti
information about goods
namely, that they are on the way.} _{pinga pinti
news about a vendetta group} _{kana pinti
news concerning people
namely, that they are on the way.} _{wima pinti
news of a sacred ceremony} pintirina pinthi-ri-rna to become news; to develop into a rumour Pitikibana heard a rumour [to the effect] that the Salt Creek men were coming to kill him. pirna pirna big; much; far; long adjective and adverb. _{kana pirna
big man; respected man} _{ngapa pirna
large water[hole]; lot of water} _{mita pirna
lot of earth; long distance} _{widla pirna
respected woman
also an honorary title for old women.} _{marda pirna
large stone; big high hill} _{dako pirna
big sandhill} _{wipa pirna
wide spacious valley} _{panto pirna
big lake} _{billi pirna
large dilly bag} _{pirra pirna
large coolamon} _{wona pirna
large digging-stick} _{jinka pirna
large bundle of string; long [piece of] string} _{kirra pirna
large boomerang} _{jaura pirna
weighty, important words} _{pita pirna
stout tree} _{mara pirna
diligent hand} _{tidna pirna
huge foot; long stride} _{nuru pirna
very fast} _{kaldra pirna
loud voice} _{kinka pirna
loud laughter} _{mudla pirna
big nose} _{milki pirna
big eyes} _{punga pirna
large wurley} _{para pirna
long hair} _{palku pirna
big stomach} _{maua pirna
dire hunger; famine} _{terti pirna
very thirsty} _{muntja pirna
very ill; seriously ill} _{tepi pirna
very well; in very good health} _{wapani pirna
great, fast runner} _{ngura pirna
large camp} _{palto pirna
well-worn footpath} _{nganka pirna
long beard} _{nguna pirna
fat arm} _{turu pirna
huge fire} _{watara pirna
big strong wind} _{pilpa pirna
high forehead} _{woldra pirna
intensive heat} _{ditji pirna
huge light
i.e. the sun.} _{kanta pirna
lot of [edible] plants (grass)} _{kaldri pirna
very annoyed; very angry} _{jaua pirna
lot of jaua} _{paua pirna
lot of seed} _{paru pirna
large fish} _{jerto pirna
very satisfied, [foodwise]} _{buka pirna
lots of food} _{nganti pirna
lot of meat} _{kapi pirna
many eggs} _{wiljiri pirna
strong, fat thighs} _{minka pirna
big hole} _{dilka pirna
big prickles, thorns} _{buljuru pirna
large bog, marsh} _{ngama pirna
big breasts} _{kupa pirna
big child} _{mana pirna
big mouth
when a person has a lot to say.} _{nguja pirna
very lazy} _{muka pirna
deep sleep} _{wima pirna
outstanding ceremonial song} _{wirka pirna
wide cracks in the ground} _{ngurdi pirna
lot of debris

Reuther: "Spreu" 'chaff; rubbish'.

on top of water.} _{mirka pirna
many ants, big ants} _{padi pirna
many caterpillars} _{junka pirna
very vexed, very angry} _{tataru pirna
big dense fog} _{paraitji pirna
bright light
during full moon.} _{puturu pirna
huge dust; [dense dust]} _{tjutju pirna
long snake} _{talara pirna
big rain} _{katu pirna
large windbreak} _{kiri pirna
very learned, very clever
i.e. to be well versed in the legends, ceremonial songs, and manners and customs [of the people].} _{ko pirna
very ignorant} _{manu pirna
generous frame of mind
i.e. always to be thinking of something.} _{karkani pirna
importunate cry; suppliant calling} _{malka pirna
large sign, symbol} _{pitaru pirna
big intensive drought} _{pildripildri pirna
heavy thunder} _{manju pirna
very kind, very friendly} _{ngulku pirna
serious accusation} _{pinga pirna
large troop of blood-avengers} _{mandrakara pirna
extremely jealous} _{njurdu pirna
very hairy on the body} _{ngajimarla pirna
great business man

literally: 'a big throat, neck; a big voice'. cf. No. 93, No. 1213-20, No. 2105, etc.

i.e. one who can blab (prattle on) a lot.} _{tandra pirna
lot of fruit} _{buka pirna
festive meal; big meal} _{kokani pirna
high praise} _{tapa pirna
large wound} _{kima pirna
large swelling} _{mindrini pirna
long run} _{tapani pirna
lot of drinking} _{tiwi pirna
many flowers} _{kata pirna
many lice} _{ngalpuru pirna
very dark} _{kumari pirna
lot of blood} _{jindri
Reuther (inadvertently): "jildri".
pirna
loud howling (or) wailing} pirnarina pirna-Ri-rna to become big this [verb] is applicable to almost every adjective quoted above. pirnaribana pirna-Ri-ipa-rna to make bigger; to enlarge _{jaura pirnaribana
to spread news further afield
or words.} _{kupa pirnaribana
to make a child big; to rear a child
to feed a child, so that it grows up.} _{punga pirnaribana
to enlarge a wurley} _{billi pirnaribana
to weave a dilly bag larger} _{padi pirnaribana
to make caterpillars bigger
by means of invocatory songs.} _{nganti pirnaribana
to cause animals to get bigger
by means of invocatory songs.} _{As in No. 6, so also in the case of seeds, fish, edible plants, eggs, water, and so on, everything, [in fact], that is necessary for the maintenance of body and soul.} pirnala pirna-lha big one i.e. an important person. pirnalalu pirna-lha-rlu size; greatness pirnalu - pirnalu pirna-rlu from one important person to another pirnaribanaterina pirna-Ri-ipa-rna tharri-rna to enlarge something for one's own benefit pirranguru concubine; de facto wife; de facto husband In his Vocabulary, in "The Manners and Customs of the Dieyerie Tribe", S. Gason spells this word "pirraooroo", adding the comment: "paramour (each man has from two to six)". [Derived from] pirra coolamon; hollow; bosom and nguru other; another), [the word] means: 'another bosom', that is to say, to have another wife or husband besides one's own wife or husband. on no account may a pirranguru relationship be established or maintained in secret. It must be known to everybody and be proclaimed in public, so that everybody knows how things stand, when both de facto couples appear together. Generally it is like this, that two married couples stand in a mutual de facto relationship: Reuther: "Wechselehe". both men have [sexual] intercourse with each other's wife, and vice versa; and not seldom [do the couples live together] for some time as [de facto] husband and wife. Since each husband has already for some time cast amorous glances at the wife of the other, both want to enter into a pirranguru relationship with each other's wife. After the affair has once more been discussed in detail, this is announced one night during a favourable opportunity in the hearing of all: both [parties] are now pirranguru, that is to say, one husband [accepts] the other's wife, and vice versa. Both wives call each other ngura wulu (two camps), while both husbands are mutual friends. Just as both men do so, also the two women stick together and love each other. This relationship is tantamount to a marital exchange. They frequently live together for a considerable time, and then part again. Neither of the two men raises an objection, when the other sleeps with his wife. An unmarried man can enjoy a pirranguru [relationship with a woman], if her husband is agreeable. Generally, however, they are given (receive) such women as have been other men's pirranguru, but whom these have now cast off because the girl promised to them (and whom they now take as wife) is almost grown to maturity. No girl may become a pirranguru. The marriage formula Reuther: "die Verbindungsform". in this case reads: pintamatija ngurumanawalkura jajeljajudlani this union is permanent and invulnerable by virtue of your mutual promises If it turns out that two married couples cannot get along with each other, they simply live in a de facto relationship, where the rule then applies: ngura puntibana to divide the camp. If, now, a woman gives birth to a child and it is uncertain as to which of the two is the rightful father, this is determined by the child's [physical] features, e.g. [its] big feet, facial features, nose, whether it is left or right-[handed, etc.]. On the occasion of the marriage of such a child, both men talk with the mother who then decides the issue. _{pirranguru ngantjana
to want (him or her as) a de facto husband or wife} _{pirranguru ngamalkana
to have a de facto husband or wife} _{pirranguru mara wapana
to walk around with a de facto husband or wife} _{pirrangurru mara mukaturarana
to sleep with one's de facto husband or wife} pirrangurula child that has issued from a de facto relationship Reuther: "Kebsaner". pirranguruetja one who lives only with a de facto wife or husband this arrangement was thought up by Kirlawilina and his uncle, or, to put it more accurately, it was the legends of these two which promoted the idea and brought it to the light of day. pindri pindri type of grasshopper feminine gender. pitjijambu pityiyampu type of resin that trickles from gum trees and is readily eaten. also called 'manna'. feminine gender. pitipitipupudritji small biting insect [or fly] Reuther: "Stechmuecke". Under Dictionary. No. 1122-13 Reuther spells the name pitipupuritji and refers to it as a "Fliege" 'fly'). S. Gason spells it "pittaboobarichuna" and calls it a "sand-fly". feminine gender. pildra pildra type of opossum lives in hollow trees, is readily eaten, and from whose fur pubic coverings are made. pilpanta type of dilly bag feminine gender. pirabulu type of bird pintangani kind of aquatic animal, [frog] feminine gender. pirra pirra coolamon, Reuther: "Mulde". [wooden] bowl or dish; bosom feminine gender. _{pirra ngampura
type of coolamon

For further description, see Vol. XII, No.569.} _{pirra wokara
type of coolamon

See Vol. XII, No. 570.} _{pirra tjapa
type of coolamon

See Vol. XII, No. 572.

as also pirra ngurra and pirra wili.} _{pirra ngama
shield

See Vol. XII, No. 539 to No. 541.} _{widla pirra
women who interpose or mediate in a fight
also pirra ngama for women who interpose or mediate in a fight.} _{mandra pirra
round, protruding stomach} _{bilbiri pirra
shoulder-blade} _{mangatandra pirra
anterior part of skull} _{pirramoku
type of animal
one of the mardu 'totems'.
In Vol. X, p.2, No. 50 Reuther describes this animal as the '[native] cat'. A.W. Howitt (in "The Native Tribes of South-East Australia", pp.91 and 94) refers to it as the 'rabbit bandicoot', synonymous with the kapita.} _{pirra wijabana
to hold up a shield in front of oneself} _{marda pirra
hollowed-out stone} _{tidna pirra
flat
Reuther wrote "blatt" for platt.
feet} _{kirra pirra
flat boomerang} _{kalti pirra
spear that is somewhat broadened at the point} _{dokupirrapirra
beetle with a shell-back} _{dako pirra
sandhill that has a hollow
Reuther: "Mulde"
on its crest

Reuther: "Hoehenkamm".} _{malka pirra
very broad [ceremonial] markings} _{nganka pirra
beard trimmed
Reuther: "zugestutzt".
to a round shape} _{mudla pirra
broad face} _{mana pirra
wide mouth} pirrarina to turn into a coolamon pirraetja one who constantly manufactures coolamons pira piRa moon masculine gender. _{pira wara
moon that is visible for the first time following new moon} _{pira kiparanto
not quite half-moon
this attracts a cool wind.} _{pira jurra
half or first-quarter moon
With it the wind dies down.} _{pira pulkani wuldru
moon that is somewhat more than half illuminated} _{pira pulkani pirna
[a moon] illuminated still a little more} _{pira tinkari
fully illuminated moon; full moon} _{pira jurra kudina
moon in its last quarter
Half the moon has already disappeared.} _{pira buru
new moon
[Actually], there is no more moon. cf. koda.
Refer to No. 223-33 and No. 2626-61.} piramunku noise; splashing; downpour masculine gender. piti piti posterior, podex; mine; quarry masculine gender. _{kana piti
man's posterior, podex} _{karku piti
ochre mine} _{mirka piti
ant-heap [or anthill]

Reuther: "Ameisenhaufen".} _{marukutu piti
brown ochre mine} _{warla piti
pounding-stone mine} _{paldiri piti
millstone mine} _{tula piti
stone-chisel mine} _{maru piti
black ochre mine} _{tudna piti
gypsum mine} _{milti piti
red ochre mine} _{ngarimata piti
beginning of a flood
catchment area where flood waters accumulate.} _{ngurdu piti
millstone mine
No. 2821-6.} _{pitjiri piti
native tobacco plantation
place where tobacco grows.} _{manga piti
place where manga grass grows} _{kalka piti
night; west
where night comes from} _{ngura piti
middle of a camp} _{ngura piti
main camp
around which smaller camps are to be found.} _{turu piti
stump of a burnt-down tree} _{watara piti
place of origin of wind} _{talara piti
place of origin of rain} _{kudna piti
ruffle
Reuther: "der Kraeusel". (See Dictionary No. 927 and Vol.VIII, No.96).
of hair on top of head} _{kudna piti
[topmost] point of highest sandhill} _{kudna piti
middle post
on which a fishing net is suspended.} _{ngantiminkapiti
deepest part
Reuther: "der Kessel".
of an animal's burrow} _{winpara piti
stem of winpara bush} _{dilla piti
stem of dilla bush} _{kalku piti
reed-stem, bulrush-stem} _{jaua piti
patch where [bulb] grows
Thus for all shrubs and bushes, etc.} _{piti karitjina
to turn one's back on someone} _{piti terkana
to stand in the middle} _{piti burubana
to give birth to one's first child; to lay first egg} _{piti tararana
to sit tight; not to get up} _{piti woniwonina
to start a discussion} _{piti walto
when a person instantly obeys and comes} _{piti karpana
to weave shut the bottom of a dilly bag} _{piti tjirana
to upset result

Reuther: "das Ende verruecken".

e.g. when, pursuant to the killing of two men, friendship has been established but is then broken again.} _{piti pulkana
to speak very sternly or sharply} _{piti buru
to be plugged up, to be closed, to be obstructed
when the [top] end of a dilly bag is sewn shut; or when there is no opening in a thing; or when one can find no way out of a difficulty.} _{piti kipana
to provide an opening, to create an opening

Pitikibana did this, when he provided people with a vent (opening) to the body.} _{piti mandrana
for two to always walk together
in single file. When one man walks behind the other, he carries, as it were, the podex of the man in front of him.} _{piti pantjapantja
pillar, support of the strong
a man is so named, when he has already killed a lot of men.} _{piti pantjina
to become a [driving] force
one who occasions an uproar or rumpus.} _{piti dunka pirna
stinking backside
an abusive term, deserving of death.} _{piti warapana
to state an origin
i.e. to tell where and how a rumour originated.} _{piti dakana
to attack an end
e.g. to cut through the tap root of a tree, so that it now falls [to the ground].} _{piti dukarana
to pull out a stump
e.g. when even the firmly lodged members of a camp vacate the place, because they are forced to do so.} _{marda piti
brow of a stony hill} _{dako piti
worn-away brow of a sandhill} _{moku piti
end of a bone
this is what a man is called, who has occasioned the killing of another.} _{piti tilpanta
to laugh or to scorn to the bitter end} _{piti numunumuru
miser; niggard
one who hangs onto his possessions to the very last.} _{jaura piti
starting-point of a rumour or of news} _{papa piti
place where birds first originated from the muramura

the same applies to all creatures.} _{piti winpana
to examine a place of origin, to find out a place of origin} _{piti maru
tall rumour; big outcry} _{muramura piti
place of origin of muramura} _{mitimiti piti
silver-sand pit} every place of origin is [called] a piti, [likewise] every stump, and every fat end. pitirina to become a pit or mine pitiribana to turn into a mine pitiribanaterina to cast up, to dig out a mine (pit) for oneself pitiribalalu digging a mine pitietja piti-yitya one who likes anuses; homosexual the term applied to Pitikibana, who provided humankind with a vent for the body. pirkina pirki-rna to play around; to joke, to make fun _{kana pirkina
for a person to play around} _{wima pirkina
to enact a song
to perform movements during a ceremonial song. To stamp with the feet is called kilina.} _{kangi pirkina
to play with a dog's tail tied across one's nose
[kangi a practical jester]
cf. No. 520, No. 583.} _{katani pirkina
to play at lice} _{tjaputjapu pirkina
to play ball} _{mankara pirkina
for girls to play} _{kulkumana pirkina
to play at jumping} _{kami mara pirkina
to play grandmothers} _{ngapani pirkina
to play in water} _{kukuru pirkina
to play kukuru} _{kandri pirkina
to play at fighting-sticks

Reuther: "Grabhoelzer spielen" 'to play at digging-sticks'). However, digging-sticks are wona. For the correct meaning of kandri as a 'fighting stick or boomerang' see Dictionary No.42-1, No. 1237-7, No. 2558-33, No. 2698-8; Volume XII, Toa 162 and 196.} _{kulauara pirkina
to play boomerangs} _{wirra pirkina
women's game} _{nganti pirkina
to play as animals
e.g. like a dog with its young ones.} _{jildini pirkina
to play not always [able] to hear; [to play the clown, to play a tomfool]} _{kulkuru pirkina
to play hide-and-seek} _{jikaura pirkina
to scare children with fire-brands

Reuther: "Fackel" 'firestick, torch'. However, the latter is turumanja. This is the first occasion on which a jikaura is claimed to be 'a firestick'. Elsewhere Reuther has described it as 'a wild cat' (No. 2062-11) or 'a weasel' (No. 4156; Vol. X, p.I, No.22). cf. No. 145-1.} _{pildra nurali pirkina
to play with an opossum tail} _{pundra pirkina
to play at racing or chasing stones

Reuther: "Steinrennen spielen" - whatever that may mean.} _{jinka pirkina
to play string games
Girls do this.} _{kipakipana pirkina
to play prodding around inside
Reuther: "hineinstoeckern spielen".
with a stick
Girls do this.} _{dikiljera pirkina
to play slipping and sliding on [wet] clay} _{ngarakalina pirkina
to play warming oneself} _{kutjani pirkina
to play with feathers; to play for feathers} _{talpa worana pirkina
to play at flying leaves
at letting them ascend in the smoke [of the campfire].} _{jirijiri pirkina
to play at being silly, delirious} _{pitjieli pirkina
to play with tree-bark} _{wilti dijana pirkina
to play at stalking [or killing] emus} _{kutjikutjini pirkina
to play at chasing kutjikutji birds} _{pirkina kurana
to start playing
adverb use.} pirkilkana pirki-lka-rna to play with one another; to encourage someone to play pirkinietja pirki-rna-yitya player; jester pirkilkalalu pirki-lha-rlu play; playing pitimoku piti muku coccyx; tail-bone masculine gender. pilbiri pilpiRi shoulder masculine gender. _{pilbiri pirra
shoulder-blade
literally "shoulder-bone".} _{pilbiri patana
for one's shoulder to ache} pinpana pinpa-rna to leave over, to leave behind _{buka pinpana
to leave some bread over} _{ngapa pinpana
to leave some water behind} _{turu pinpana
to leave some firewood [remain]} _{mita pinpana
to strew sand inside a wurley} _{paua pinpana
to leave some seed over} _{nganti pinpana
to leave some meat over} _{poto pinpana
to leave some things behind; not to give everything away; to keep something back} pinpaterina pinpa-tharri-rna to retain for oneself pinpanaterina pinpa-rna tharri-rna to keep something back for one's own benefit pinpijirbana pinpa-iyirpa-rna to leave something over for someone else pinpanietja pinpa-rna-yitya one who likes to keep something back pinpalalu pinpa-lha-rlu leaving something to spare; economy Mandramankana did not kill all the people, but allowed some to live. pinpitarana to crack off, to chip off; to capsise, to tumble off; to roll off; burst, to burst into fragments; to burst open, to split asunder; to drop off, to become detached; to open up _{paru pinpitarana
for fish to snap [their jaws] above the surface of the water

Reuther: "ueberschnalzen".} _{tula pinpitarana
for a stone chisel to come loose [fromtsiy handle]; to fly off} _{ngapa pinpitarana
for water to leap [up and] over
for waves to tumble over [each other].} _{kirra pinpitarana
for a boomerang to recoil or rebound
from off a shield or tree.} _{jaura pinpitarana
for words to rebound
when persuasion or dissuasion is of no use.} _{watara pinpitarana
for wind to be deflected} _{turu pinpitarana
for small sparks to jump out of the fire
this is an indication that someone is about to arrive.} _{marda pinpitarana
for stone[s] to crack from the heat} _{pita pinpitarana
for a tree to shatter to fragments
when lightning strikes it.} _{paua pinpitarana
for seed to be running over
out of a [wooden] dish.} _{poto pinpitarana
to have some things left over} _{kana pinpitarana
for [some] people to remain} _{pumpu pinpitarana
for flower-buds to burst open} _{ngulji pinpitarana
for [tree] gum to trickle down} _{wirlapiri pinpitarana
for [flower-]buds to burst open} _{mita pinpitarana
for earth to break off from the bank} _{woda pinpitarana
for a [ceremonial] head-dress to fall off} _{pada pinpitarana
for damp earth, with which the wurley is covered over, to come loose [and fall off]} _{pakina pinpitarana
to burst open
adverb use.} _{nari pinpitarana
for a dead man to stir, when he falls from the heads [of the pall-bearers] during the inquest} _{ngara pinpitarana
for one's heart to open up} _{talara pinpitarana
for a rain cloud to open up
for it to start raining.} pinpitaribana to cause something to come loose (or) come off _{tula pinpitaribana
to loosen or knock off the stone-chisel} _{mita pinpitaribana nandrana
to stamp around on the ground
so that the dust whirls and rises.
adverb use.} _{ngapa pinpitaribana
to stir up water
to spill water whilst going along.} _{paua pinpitaribana
to pound seed
so that it flies out of the pods.} pinpitaribanaterina to cause something to come loose or burst open for one's own advantage pinpitaribalalu bursting asunder; glancing [or bouncing] off pinpitaranietja stone axe that continually comes loose [from its handle] whilst Dimpiwalakana was digging out a soakage, the water welled [or rose] up above the [ground's] surface. It pinpitarana. piltjana piltya-rna to open; to stretch forth _{mana piltjana
to open another person's mouth} _{milki piltjana
to open another person's eyes} _{mara piltjana
to open another person's hand} _{tidna piltjana
to stretch out someone else's feet} _{piti piltjana
to extend one's posterior
to display it contemptuously to someone.} piltjaru piltyaru scattered; dispersed _{kana piltjaru
people [living] dispersed} _{poto piltjaru
goods scattered about} _{punga piltjaru
wurleys standing detached} _{kupa piltjaru
dispersed children} _{widla piltjaru
dispersed women} _{ngapa piltjaru
water everywhere} _{turu piltjaru
firewood everywhere} _{paja piltjaru
scattered birds} _{nganti piltjaru
dispersed animals} _{marda piltjaru
millstones scattered about, here and there in the wurleys} _{pita piltjaru
scattered weapons} _{buka piltjaru
provisions scattered about} _{jaura piltjaru
dissipated words, everyone saying something else} _{muntja piltjaru
sick people here and there} _{nari piltjaru
dead people here and there} _{manu piltjaru
various opinions} _{talarapalku piltjaru
scattered rain clouds} _{tidna piltjaru
diffused footprints, zig-zagging in all directions} _{dako piltjaru
irregular sandhills} _{mana piltjaru
diffused mouth
person who broadcasts a thing here, there and everywhere.} _{mara piltjaru
scattering hand
man who gives everything away, something here and something there.} _{palku piltjaru
big people and little people} _{mita piltjaru
varied country: gibber plains and sandhills, etc.} _{mura piltjaru
various sacred ceremonies

Reuther: "Gebetsgesaenge".} _{mardu piltjaru
various totems

Reuther: "Geschlechter".} _{tapa piltjaru
diverse wounds
everybody having received some.} _{piltjaru wapana
to proceed in scattered [formation]
adverb use.} piltjarurina piltyaru-Ri-rna to disperse, to scatter, to spread out _{kana piltjarurina
for people to disperse, for people to become scattered} _{jaura piltjarurina
for words to spread, for information to spread, for news to spread} _{narikuma piltjarurina
for news of a death to spread} _{poto piltjarurina
for goods to become scattered about} _{tinti piltjarurina
for chips to fly (scatter) in all directions
whilst chopping [wood].} _{nganti piltjarurina
for animals to disperse
away from the waterholes, after rain.} _{paja piltjarurina
for birds to scatter
when one has aimed into the middle of a flock.} piltjaruribana piltyaru-Ri-ipa-rna to cause to disperse, scatter _{kana jaurali piltjaruribana
through one's words to cause people to disperse
so that they become scattered.} _{nganti piltjaruribana
to chase animals apart, to drive the animals apart} _{poto piltjaruribana
to divide up goods
to hand them around this way and that.} _{mankara piltjaruribana
to allocate young girls
to marry them off this way and that.} _{widla piltjaruribana
to divide up women
to send them out this way and that.} piltjaruribanaterina piltyaru-Ri-ipa-rna tharri-rna to scatter something around in one's own interests to give it away here, there and everywhere. piltjarulalu piltyaru-lha-rlu [act of] scattering; the dispersion; dissemination piltjaruetja piltyaru-yitya scatterer, disperser Here and there (piltjaru) in the sky Darana saw rain clouds coming up. putu putu things; articles; belongings; goods and chattels Reuther also spells this "poto". _{putu ngakani
my belongings} _{putu jinkani
your belongings} _{kana putu
people's goods and chattels} _{putupaja
type of bush} _{putu jinkina
to give, hand things over} _{putu manina
to fetch things} _{putu janpana
to hold things back} _{putu worduwordu
little things; knick-knacks} _{putu marapu
lots of things} _{putu pirna
big important things; riches} _{putu waka
small trinkets; few goods} _{putu tikalkana

Reuther: dikalkana

to bring things back} _{putu padakana
to carry things thither} _{putu daribana
to scatter, lose, throw things away} _{putu karkana
to ask for things, to order things} _{putu ngaianani
our things} _{putu kulkana
to guard things, to protect things} _{putu pinpana
to lay things aside; to keep things in reserve} _{putuja kupana
proprietor; owner of property} _{putuja kapara
trading leader [or spokesman]
through this person business [transactions] must be handled.} _{putuja kamaneli
personal articles, family articles

Reuther (literally): "Freundessachen".

e.g. things belonging to my father.} _{putu maradunka
inherited goods; inheritance} _{putu buru
paid-for goods
i.e. articles for which other goods have been exchanged.} _{putu wilpa
unpaid-for goods
i.e. articles for which other goods have not as yet been exchanged.} _{putu kurirbi
secret confidential goods} _{putu marra
new articles} _{putu palarani
articles lying there exposed} _{putu ngumu
good articles} _{putu duljadulja
goods that are lying scattered about} _{putu jinkimalina
to barter goods, to exchange goods} _{putu patana
to receive goods} _{putu nguja najina
to compare goods} _{putu ngujamana
to recognise goods} _{putu worangana
to have one's doubts about goods
as to whether they are really the right ones.} _{putu jedibani
falsified goods} _{putu tula
strange goods} _{putuni milkirina
to have a hankering after, to covet [certain] things} _{putu womarla
old things} _{putu karibana
to hang things up
e.g. on a tree.} puturina putu-Ri-rna to turn into something; [to have become someone's property] putuetja putu-yitya one who is fond of things pota putha numeral and adjective. times _{pota kulno
once} _{pota marapu
very often; many times} _{turupuda
ashes} _{bukapuda
flour, meal
made from pounded seed.} _{pungapuda
ashes inside of a wurley} _{kantapuda
grass ashes} _{mitapuda
earthen ashes, dusty} _{ngapapuda
dirty, murky water
after one has been wading through it.} _{paratarapuda
dust from off the plains} prantjalku early twilight, early dawn; evening twilight; dusk masculine gender. _{milki prantjalku
sparkling of the eyes, glittering of the eyes} _{pariwilpa prantjalku
yellowish appearance of the sky
when the atmosphere is filled with dust.} _{jaura prantjalku
clear, obvious words} _{kana prantjalku
indistinct figure of a man
as he is seen emerging in the distance.} prantjalkuririna for day to dawn; for it to grow dusk; for night to close in as Wariliwuluni was nearing the surface of the earth, she noticed that it was getting lighter and day was dawning. pundupundu also adjective. stench, stink; malodorous, putrid, rancid _{palku pundupundu
malodorous body
when a person is nearing death.} _{nganti pundupundu
malodorous, rotting (decomposing) animal; carcase} _{paru pundupundu
rotting fish} _{pita pundupundu
decaying tree} _{mita pundupundu
foul earth
i.e. when many people are dying.} _{panto pundupundu
malodorous lake
due to the miry bog.} _{jaura pundupundu
outdated news, words} _{punga pundupundu
old decaying wurley} _{poto pundupundu
clogged up articles

Reuther: "erstockt". The term probably implies: cluttered and clogged up with smelly grease or fat, etc..

e.g. a fishing net, a dilly bag.} _{paua pundupundu
rancid seed, mouldy seed} pundupundula anything that smells [bad]; carcase pundupundulalu smell; stink as Ngutirini was carrying along the dead Kakalbuna, his body was beginning to decompose. pratjana partya-rna all in common number with a verbal form. _{kana pratjana
all people
in common (excluding the speaker).} _{buka pratjana
all foods} _{ngapa prntjana
all the water} _{paua pratjana
all the seed} _{poto pratjana
all the goods} _{nganti pratjana
all the meat [supply]} _{pita pratjana
all the trees} _{jaura pratjana
all words} _{mardu pratjana
all totems in general} _{maua pratjana
everybody hungry} _{ngura pratjana
all the camps} _{turu pratjana
all the firewood} _{kanta pratjana
all the grass} _{dako pratjana
all sandhills} _{wipa pratjana
all the valleys} _{manu pratjana
all minds
these think alike.} _{marda pratjana
all stony hills, all ranges} _{dilka pratjana
all prickles} _{kupa pratjana
all children} _{widla pratjana
all women, all wives} _{materi pratjana
all [young] men} _{pirnaru pratjana
all venerable, old men} _{muntja pratjana
all sick people} _{pratjana muka
all asleep} _{pratjana tepi
everybody awake, alive} _{pratjana jerto
everybody satisfied
foodwise} _{pratjana junka
everybody annoyed, upset} _{pratjana milkila
everybody informed} _{pratjana ko
everybody ignorant, knowing nothing} _{pratjana wapana
for everybody to be going} _{pratjana ngamana
for everybody to be staying} _{pratjana dikana
for everybody to be returning} _{pratjana kinkana
for everybody to be laughing, etc.} pratjaterina partya-tharri-rna all in common including the speaker. pratjala partya-lha everybody; everything pratjalalu partya-lha-rlu all and sundry pratjanaterina partya-rna tharri-rna [to want] everything for oneself and for one's own benefit pratjanietja partya-rna-yitya one who wants everything Katjitirana wanted to kill all the people. putuku all, whole, entire in contrast to a portion missing. _{kana putuku
all people without exception} _{poto putuku
all things without exception} _{naapa putuku
everything full of water; amply provided with water} _{buka putuku
superabundant food} _{kanta putuku
ample [supply of] edible grass} _{noa putuku
only enough women: one for each and still some left} _{kupa putuku
children in vast numbers} _{jaura putuku
superabundant information} _{nari putuku
plenty of dead people
many already killed (slain).} _{mana putuku
full to the mouth [or the] opening
e.g. a dilly bag full to overflowing.} _{paua putuku
superabundant [supply of] seed} _{tidna putuku
profusion of footprints
i.e. so many footprints that individual ones can no longer be distinguished.} _{palku putuku
whole belly full} putukurina for everything to become filled e.g. everybody full of sores, all the wurleys full of people, all dilly bags full of seed. pirana to put on; to cover _{pariwilpa palkujeli pirana
for the sky to be covered with clouds} _{mita pirana
for the earth to be covered
in grass} _{puturali pirana
to be covered in dust} _{miljarali pirana
to be covered in darkness} _{ngapali pirana
to be covered in water} _{pajali ngapa pirana
for water to be covered with birds} _{ngantieli mita pirana
for land to be covered with animals
for many animals to exist.} _{mauarli kana pirana
for hunger to cover the people
for all the people to have nothing to eat.} _{ngurali kana pirana

This sentence should probably read: kanali ngura pirana.

for people to cover a camp
for lots of people to be there.} _{kirrali pirana
to be covered with boomerangs
for boomerangs to be flying right and left in the course of a fight.} _{tatarali pirana
covered in fog} _{dilkali mita pirana
for ground to be covered in prickles} _{mardali mita pirana
for ground to be covered in stones} _{tjuru pirana
for the mind to be befogged, for the mind to be obscured
so that one doesn't know any more what to think; [also] during sleep.} _{padi pirana
covered in grubs or caterpillars} _{ditji wakali pariwilpa pirana
for heaven to be covered in stars} _{kundrujeli pirana
to be covered with a sniffing cold in the head
for everybody to have a sniffing cold.} _{majarali pirana
to be covered in rats
everything full of rats; [rats everywhere].} pirakana to examine, to inspect; to spread out; to spread out separately the form of this verb is an exception from the usual, for the transitive form should read: pirabana. _{billi pirakana
to examine a dilly bag} _{mita pirakana
to examine an area (country)
when one has lost something in the sand.} _{jaua pirakana
to pick out bulbs, to cull out bulbs

Reuther: "herausglauben" instead of herausklauben.} _{kanta pirakana
to bend aside grass or bushes
so that one can walk through.} _{jama pirakana
to spread out a net; to lay it in water} _{ngapatjili pirakana
to clean out a soakage well} _{ngura pirakana
to search through a camp} _{mana pirakana
to spread out one's mouth
to say something straight out} _{marda pirakana
to dig up a millstone} _{ngapa pirakana
to clear (clean) water
of debris} _{punga pirakana
to search a wurley} _{kana mudla pirakana
to pick out an individual person
from a considerable number.} _{turukanja pirakana
to clear away (or) spread apart the coals of fire} _{minka pirakana
to clean out a hole or burrow} _{tapa pirakana
to examine a wound} _{piti pirakana
to search for someone's backside
to attempt to kill the right man.} _{ngulku pirakana
to investigate a complaint} pirakaterina to investigate one's own affair pirakanaterina in one's own interests to search around for something pirakijirbana to examine for someone else, to investigate something for someone else; to search for someone else's things pirakanietja searcher, investigator pirakalalu investigation; search punga punga wurley, humpy, hut; house feminine gender. _{kana punga
person's humpy} _{pira punga

Reuther here spelt "pirra" with two 'r's. However, see No. 2819.

ring around the moon} _{ditji punga
ring around the sun
both indicate rain, saying: Fix up your wurleys now!} _{punga mana
entrance to a wurley} _{punga kanta
wurley grass
brush material used for the roofing (covering) of a wurley.} _{punga kangu
warmth of a hut} _{punga wilpa
hole in a wurley} _{punga pirna
large wurley} _{punga putu
wurley without any holes} _{punga wilpi
brushwood shade-hut} _{punga mandra
interior of a wurley} _{punga turu
roof of a wurley} _{punga ngalpa
side of a wurley} _{punga pitimoku
centre-post of a wurley} _{punga tjaru
framework of a wurley
without its grass covering.} _{punga walpa
deserted, tumbled-down wurley} _{punganto
with a wurley} _{punga pani
without a wurley} _{punga marapu
numerous wurleys} _{punga marra
new wurley} _{mura punga
ceremonial wurley

Reuther: "Goetterhaus". Probably a wurley in which ceremonial objects are stored.} _{bukatu
Reuther: "pukatu".
punga
ochre-collectors' wurley
in which the net-bags are lying.} _{talara punga
rain [maker's] wurley
in which petitions for rain are offered up.} pungala pungala shade; shadow feminine gender. _{kana pungala
person's shadow} _{mungara pungala
spirit's shadow
i.e. the reflection of a person's shadow.} _{pita pungala
shade of a tree} _{talara pungala
shadow of a rain cloud} _{kutji pungala
shadow of the devil
only the witchdoctors [claim to] see this.} pungalkuru [long] shadow, when the sun is low feminine gender. punnga punnga lungs masculine gender. puntina punthi-rna to go away; [to separate, branch off] _{ngani puntina
for me to go away} _{kana puntina
for people to part} _{palto puntina
for a track to branch off} _{kajiri puntina
for a side-creek to branch off} _{dako puntina
for a sandhill to branch off} _{maru puntina
for a plain to become detached} _{jaura puntina
for news to spread
in various directions} _{tjilpi puntina
for a fork [of a tree] to branch off} _{nganti puntina
for animals to disperse, run away [in separate directions]} _{talara puntina
for rain to move around closer} _{noa puntina
for a husband/wife to leave} _{tidna puntina
for footprints to lead off, branch off [in another direction]} _{tiri puntina
to depart in anger} _{murla puntina
to depart in peace; to part as friends} _{kaldri puntina
to part in a bitter wrangling [mood]} _{pungani
Reuther here made a mistake. The word ought to have read: pungandru

puntina
to leave a wurley} _{ngapa puntina
for waters to divide} _{kana puntina
for a person to depart
to die.} _{jindinga
This is an unfamiliar word. Should it perhaps have read jindringa, suggesting the 'wailing' of the women that is inevitably associated with such ritual trials?
puntina
when a wiljaru leaves [the camp]} _{kindala puntina
for a dog to run away} _{pitjiraia puntina
to go away [in search of] chewing-tobacco} puntibana punthi-ipa-rna to divide, separate; to distribute _{poto puntibana
to divide up goods} _{mudla puntibana
to separate faces
to send one group of people in this direction, another group in that} _{ngapa puntibana
to divide up water
sending some here and some there.} _{buka puntibana
to distribute food} _{kana puntibana
to divide up people
sending one group in this direction, another in that.} _{noa puntibana
to separate a married couple} _{turu puntibana
to divide up firewood} _{kirra puntibana
to divide up boomerangs} _{nganti puntibana
to divide up meat} _{jaura puntibana
[to disseminate news]
to send one message in this direction, another in that.} _{mankara puntibana
to divide up [eligible] girls
giving one in marriage here, another there.} _{nari puntibana
to separate dead
when, pursuant to the killing of two men, [one on either side,] peace has been established, but is broken again.} puntibaterina punthi-ipa-tharri-rna to part company; to separate; to tear oneself away puntibanaterina punthi-ipa-rna tharri-rna to divide something for one- self puntinietja punthi-rna-yitya one who doesn't stay long puntilalu punthi-lha-rlu going away; departure the children of Wariliwuluni went away and got themselves separated from their mother. pua puwa pus; discharge masculine gender. _{tapa pua
pus from a wound} _{milki pua
discharge from the eyes} _{mudla pua
mucus from the nose
when a person has a cold; otherwise it is gildi.} _{mangatandra pua
brain
literally, 'pus of the head'.} _{talpa pua
discharge from the ears} _{mandra pua
sputum, phlegm} _{parla pua
male semen} _{nari pua
moisture from a dead body} _{kutja pua
pith inside of a quill, fluid inside the bottom of a quill

Reuther: "Federseele". This is a strange, non-Dictionary term. A literal translation would be: Federeiter.} _{pua jikana
to squeeze out pus} puarina puwa-ri-rna to fester; to discharge puss puapuarina puwapuwa-ri-rna to decay, to decompose of humans and animals puapuaribana puwapuwa-ri-ipa-rna to cause to decay; to kill puapuaribanaterina to bring about another man's decay for one's own benefit; to kill someone who wants to kill me thus ensuring myself against decay. puapuaribanietja one who is fond of killing puapuarilalu process of decaying, decomposing Kakalbuna underwent a process of decomposition. purli type of small fish masculine gender. Fish punku punku flax masculine gender. when ready for spinning. This is acquired from the following bush varieties: mutja, duntji, kutjanduru, Reuther spells this word as kutjawonduru in No. 408 and No. 2756-69, but as kutjarandaru in No. 3050-90. tunadura, Reuther spells this word as turatura in No. 405 and No. 2597-52. talpatandra, wajarla, and ngamakatakata. punkurina punku-ri-rna to turn into flax _{when a fishing-net becomes rotten} _{when a person continually sleeps and then dies} punkuribana punku-ri-ipa-rna to make into flax; to process into flax punkuetja punku-yitya one who constantly treats and processes flax puntara type of edible fruit feminine gender. Plants puratandra gall; bile masculine gender. punpana to step on, to tread upon _{tidna punpana
to step on with the feet} _{jerra punpana
to go in that direction, to step in that direction} _{jera punpana
to come in this direction, to step in this direction} _{worita punpana
to go a long way; to take big strides} _{punpana tarana
to climb upwards} punkana purnka-rna to grow _{kupa punkana
for a child to grow} _{kanta punkana
for grass to grow} _{njurdu punkana
for a beard to grow, to grow a beard} _{para punkana
for hair to grow
on the head.} _{pita punkana
for a tree to grow} _{mita punkana
for ground to grow
for sandhills to grow higher and higher on account of the winds that blow.} _{kutja punkana
for feathers to grow} _{kana punkana
for a person to grow
to gain in strength.} _{paua punkana
for seed to grow
for grass seed to ripen.} _{talarapalku punkana
for rain clouds to grow
[in size], getting thicker (fuller) and heavier.} _{kima punkana
for a swelling to grow
[increase in size].} _{manatandra punkana
for teeth (of a child) to grow
[or develop].} _{marapiri punkana
for fingernails to grow
Similarly, the toenails.} _{ngama punkana
for breasts to develop
e.g. those of a young maiden.} _{milkikutja punkana
for eyebrows to grow

Reuther consistently writes "Augenbraunen" for Augenbrauen.

[lit:] eye-feathers.} _{karu punkana
for grey hair to grow
[for a person] to turn grey.} _{tjilpi punkana
for warts to grow} _{pirna punkana
to grow up
big, bigger.} _{pirna tarana
to grow up tall; to shoot up high} _{palku punkana
for a body to develop
become fatter, stronger.} _{tiwi punkana
for flowers to grow} _{tali punkana
for a man's tongue to grow
for a speaker to increase in fervour.} punkaterina purnka-tharri-rna to grow of itself; to multiply punkibana purnka-ipa-rna to make something to grow; to cause something to multiply this has [particular] reference to the invocatory songs. punkibanaterina purnka-ipa-rna tharri-rna to make something to grow for one's own benefit punkanietja purnka-rna-yitya someone or something that grows punkalalu purnka-lha-rlu [the process of] growing purina puri-rna to fall down; to drop Reuther spelt "purri" with two 'r's. However, see No. 2819. _{kana purina
for a person to fall} _{pira purina
for the moon to wane, for the moon to get smaller} _{manatandra purina
for a tooth to drop out} _{para purina
for hair to drop out} _{mara purina
to lose a hand
to fall out of one's hand.} _{ditji purina
for a star to fall
shooting star.} _{mara purina
to lose a hand
to bury a man} _{manu purina
to lose one's spirit (or) mood
to lose one's courage.

Reuther: "Gemuet".} _{billi purina
for a dilly bag to fall down
e.g. from a tree.} _{mana purina
for one's mouth to drop
to stop eating.} _{palku purina
for one's body to drop
to grow thin.} _{pita purina
for a tree to fall over} _{milkigildi purina
for tears to fall, to cry} _{talara purina
for rain to fall} _{watara purina
for a wind to come along} _{paja purina
for a bird to drop
when it has been hit.} _{piti purina
for one's backside (podex) to drop
for birds to begin to lay eggs.} _{kutja purina
for feathers to drop out} _{mudla purina
for one's face to fall
to cast one's gaze in sorrow to the ground.} _{mandre purina
for one's stomach to drop
to be hungry.} _{teri purina
for a young man not to accept a girl promised to him} _{mita purina
for earth to cascade
or tumble down from the edge [into the abyss].} _{kalka purina ngarina
for a sunset glow to gradually sink and disappear} _{munara purina
for a bank to descend or slope downward} _{ngapatjili purina
for a soakage-well to cave in} _{junka purina
to tend to get angry, to incline to get angry} _{marda purina
for a stone to drop} _{kirra purina
for a boomerang to fall down} _{tandra purina
for fruit to drop off, for fruit to fall down} _{tupu purina
for blossoms to drop, for blossoms to fall off

cf. No. 616-2.} _{kupa purina
for a child to fall down} _{pungala purina
for shadows to fall} _{punga purina
for a wurley to collapse} _{pata purina
as a man of the same age to be slain in another's stead} _{kangu purina
for perspiration to run down
to provide and look after children or old people.} _{baka purina
for one's natural forces to abate

Reuther: "die Art fallen", the meaning of which is ambiguous.

after one has had a lot of children.} _{muntja purina
to get sick; to become ill} _{butju purina
to go blind
[as the result] of an eye-disease, therefore always to be looking at the ground.} _{pita purina
for net-posts to fall over} _{muru purina
for a scab to come loose
[or come off].} _{baka purina bakuna
to continually bend down quickly whilst digging} _{ngurli purina
for resin to trickle down} _{mardani purina
to fall over stones} _{pitandru purina
to fall from a tree} puribana puri-ipa-rna to throw down; to pull down _{pita puribana
to pull down, tear up a tree} _{jaura puribana
to utter the words freely; [to make a frank statement]} _{kirra puribana
to throw down a boomerang} _{kupa puribena
to throw down a child} _{ngulku puribana
to express a complaint} _{parlapuri
In No. 2885-7 the Diari term is given as parla pua".
puribana
to cause one's semen to spill} _{pantja puribana
to throw down (somebody's) knees
to deprive someone of his strength by means of sorcery.} _{manu puribana padakena
to throw away one's mood [end] take along
to allow someone to go along after a lot of persuasion.} _{tidna puribana
to set foot on something} _{kaldri puribana
to assail someone in [bitter] anger} _{mane puribana
to put a person to silence} _{mara puribana
to relax one's hand
no longer to work.} _{panki puribana
to demolish the banks of a creek
to summon people from both banks (sides) down into the bed of a creek.} _{ngara puribana
to break a person's heart through [bad] news} _{noa puribana
to reject one's wife or husband} _{milki puribana
to let one's eyes fall on something
to focus one's attention on something.} _{milki puribana
to empty mesh
to take fish out of the mesh of a fishing-net.} _{pirra puribana
to make the moon smaller
to wait until it is on the wane.} _{malti puribana
to send (down) cool weather} the star, Kalkuwulana, does this. When it appears in in the sky, the weather turns cold. _{turu puribana
to send (down) fire, to send down hot weather
the Southern Gross does this.} _{billi puribana
to throw a dilly bag down from a tree} _{paua puribana
to spill seed, to throw away seed} _{mana puribana
to throw away one's mouth
to speak when one should not. One doesn't say, [for example:] "the dog has caught the emu;" this would cause him to lose it again. Therefore a man looks on in silence, and says nothing.} _{jaura puribana
to cast words on someone
to order someone to attend to this and that.} puribanaterina puri-ipa-rna tharri-rna to throw something away Reuther translated this word with "einwerfen", meaning: 'to throw in; to object', etc. I assume he meant wegwerfen, which would conform to the context. for one's own benefit purinietja puri-rna-yitya one who habitually falls over e.g. a child, or a blind person. purinalalu puri-rna-lha-rlu [act of] falling over purijirbana Reuther inadvertently called this a 'noun'. puri-iyirpa-rna to throw something down for someone else the two sons of Darana threw their father's dilly-begs down from the trees. pupana pupa-rna to say "fie" to someone; to cry shame upon someone in Wonkanguru [the word means] 'to cry, weep'. _{kana pupana
to cry "shame" on a person
this stirs up trouble, and not seldom leads to death [or killing].} _{paja pupana
to scare away birds
by saying shoo!.

Reuther "psch!".} _{mitapiri pupana
to cry in the direction of a [certain] place
if a man is on a journey but does not reach his destination quickly, he tosses a handful of sand in the direction of his destination. Thereby he draws closer to his objective, or his objective is brought closer [to him].} _{pirra pupana
for the moon to shed forth its first rays
and then to appear itself.} _{tataru pupana
to disperse fog
by saying to the accompaniment of an invocatory song.} _{tidna pupana
to say to footprints
When, upon discovering the footprints of some hunters who have gone on ahead, one does not wish them to catch their quarry,

one cries "fie" (pupana) on their footprints. This is a form of enchantment or bewitchment.} _{marda pupana
to charm
Reuther: "bereden" 'to discuss; induce, prevail upon'). However, Reuther uses this word in a special sense. He does not clearly explain what he means until he gets to No. 2917 (which see!).
a mountain range
this is done when one is about to climb a mountain range, with the aim in view that it may diminish in height, so that one may be able to climb it more easily. Especially is this done when climbing the range at Parachilna
Reuther mistakenly refers to "Farina". However, it was at Parachilna where this bukatu was collected
for the purpose of bringing down ochre. [It is also done] so that one may not fall down.} _{muramura pupana
to charm someone's muramura

Reuther: "den Untergott bereden" literally, 'to prevail upon the demi-god'.

in accordance with legend, all men [engaged in] fetching ochre singe the hair [off their bodies]. When they are nearing home and the people [from the camp] - who, of course, are covered in body-hair - bring them food, the latter laugh them to scorn, because they are not as attractive, so to speak. They laugh at their muramura.} _{ngura pupana
to deride a camp
to deride or laugh at a camp to scorn. This is done by the collectors of chewing-tobacco. On their coming home, they laugh at the folks sitting in camp. Thereby they want to show off their noble exploits.} _{nganti pupana
to charm animals
so that they cannot escape.} _{kana pupana
to laugh at people
and throw dust up in the air at them.} pupaterina pupa-tharri-rna to charm in one's own interests out of self-protection. palkaljurani pupaterina to protect oneself against wandering witchdoctors disguised as crows If a flock of cawing crows comes flying along when a man is out bush, he believes them to be disguised witch-doctors who are bent on soul-snatching. He attempts to guard himself against them by charming Reuther: "durch Bereden". them, so that they cannot take, steal, or rob his heart. pupenaterina pupa-rna tharri-rna to charm something to one's own advantage pupamalina pupa-mali-rna to cast a spell on one another pupanietja pupa-rna-yitya someone who is fond of casting a spell puparibana to cast a spell on; to bewitch puparibalalu spell-casting; bewitching purana to tear; to tear off; to bite off; to cut up into small pieces _{nganti purana
to tear off meat
from bones with one's teeth.} _{palku purana
to tear off the body
to tear off a piece of flesh from the body, e.g. a dog.} _{billi purana
to tear a dilly bag} _{para purana
to tear a rug
deliberately.} _{jama purana
to tear a net} _{jaura purana
to fragment words
to present two lines of thought.} _{tandra purana
to tear off fruit} _{mara purana
to snatch from the hand} puraterina to tear of itself; to burst open; to empty of itself _{nganti puraterina
for meat to swell up on hot coals} _{talarapalku puraterina
for rain clouds to burst and empty themselves} _{tapa puraterina
for a wound, an ulcer (swelling) or boil to burst} _{ngara puraterina
for one's heart to burst
this may express itself in joy or in lamentation.} _{kalu puraterina
for one's liver to burst
for feelings of mercy to find self-expression.} _{milki puraterina
for one's eyes to be opened
to be able to see things now from a proper point of view.} _{mana puraterina
for one's mouth to open up
to speak with fervour about one's affairs.} _{mita puraterina
for earth to crack open; for ground to develop cracks} _{pitji puraterina
for bark (on trees) to split} _{pumpu puraterina
for flower-buds to burst open} _{papiri puraterina
for pods to burst} _{kapi puraterina
for eggs to burst
in the ashes.} _{tidna puraterina
for feet to develop cracks
Similarly for hands.} puranietja purra-rna-yitya one who tears to pieces e.g. a dog. puralalu purra-lha-rlu [act of] tearing puranaterina purra-rna tharri-rna to tear something for oneself puturu puthurru dust; fog feminine gender. _{watara puturu
dust storm} _{mita puturu
ground dust; fog} _{milki puturu
eye dust
dim, dull eyes.} _{talara puturu
rain dust
rain that is seen falling in white [sheets or streaks], like dust.} _{mita puturu
surface dust
when the ground is as dry as powder, especially on the plains.} _{pariwilpa puturu
sky dust
sky overcast with white, fog-like clouds.} _{tala puturu
hard skin, dry skin
that is not rubbed in with fat.} _{nganka puturu
dusty beard; grizzly beard} _{mara puturu
dusty hand
said of a person who is stingy or mean.} _{ngura puturu
dirty camp
where there are lots of coals lying about.} _{pita puturu
dusty, ashen-grey trees
i.e. [in reference to] their leaves.} _{tidna puturu
dust-covered, obliterated footprints} _{mudla puturu
dusty, sand-covered face} _{pare puturu
dusty rug} _{marda puturu
range enveloped in dust or fog} _{pare puturu
hair covered in dust or sand} _{mana puturu
dusty mouth
mouth deprived of fat, [because] there is no meat to eat.} putururina puthurru-Ri-rna to become dusty or foggy putururibana puthurru-Ri-ipa-rna to make dusty the wind does this. puturuetja puthurru-yitya dusty one puturale puthurru-lha man who has caught no game; one who was out bush in a [dust] storm puturulalu puthurru-lha-rlu blowing dust pururu full; strong; robust _{kana pururu
robust person} _{mandra pururu
[full] contented stomach} _{ngulku pururu
puffed up cheeks} _{ngapajunga pururu
well-filled end-stretched (skin) waterbag} _{manu pururu
full of feeling
i.e. filled with vexation, discontent.} _{pantu pururu
full lake} _{billi pururu
fully-stuffed dilly bag} _{jinka pururu
thickly-rolled hank of [human hair] string} _{tandra pururu
full, fat grains} _{kime pururu
thick swelling} _{paja pururu
lots of egg[-cells] in the ovary} _{tali pururu
full tongue
one who takes a big mouthful.} _{nari pururu
inflated body of a dead man} _{nariwonpa pururu
heaped up grave-mound} pururu nganana used with 'be'. to be full; to be blown, to be puffed up _{jaurali pururu nganana
to be full of words to the point of bursting} _{tidna pururu nganana
for one's feet to be swollen} _{tirieli pururu ngenana
to be filled with anger} pururu ngankana used with 'make'. to fill _{billi pururu ngankana
to fill a dilly bag} _{ngapajunga pururu ngankana
to fill a (skin) water-bag} _{kutu pururu ngankana
to fill a hole} _{kajiri pururu ngankana
to fill a water-channel
e.g. with birds.} _{jaureli pururu ngankana
to fill with words
to encourage a person in such a way that he does something} _{pantu pururu ngankana
to fill a lake} pururu ngankaterina to fill oneself up; to blow oneself up; to eat oneself fat of animals and humans. pururu ngankalalu [the state of] being full pururu ngankanaterina to fill something for one's own benefit purlanku type of bird According to J.G. Irrgang, this is the 'rainbow lorikeet'. masculine gender. if Scherer's note is correct; this bird is Trichoglossus moluccanus. pulpa purlpa playground masculine gender. _{mita pulpa
playground area
a spot outside camp, where children and even older folks often play, or where they hang around.} _{tidna pulpa
playground [marked by] footprints
i.e. a place where one can see from the animals' footprints that they have here been racing around together.} _{mana pulpa
spot where a secret discussion among men has taken place
literally, 'mouth playground'.} _{kindala pulpa
dogs' playground
where dogs frisk about.} _{nari pulpa
dead man's playground
place where deceased used to camp, that is, his place of residence.} _{paia pulpa
birds' playground
[place] which birds are fond of making their habitat.} pulparina to become a playground pulparibana to turn [a place] into a playground pulpala place where one is fond of playing pulparka daytime resort [or camping-spot] masculine gender. _{jamani pulparka
daytime camping-spot at a fishing net} _{teri pulparka
daytime resort [or camping-spot] of young men} _{widla pulparka
daytime resort of the women
Similarly of the young [unmarried] girls, of the children, and of animals.} purkana purka-rna to wade through _{ngapeni purkana
to wade through water} _{buljurani purkana
to wade through s bog} _{tidnani purkana
to wade through one's foot, to pick up a splinter in one's foot} _{mara purkana
for a hand to wade through
when a man, in the course of strangling another, kneads the soft area below [his victim's] ribs
Reuther: "die Weichen".
with his fists.} _{buruni purkana
to wade through frost} _{mana purkana
for one's mouth to wade through
for meat to be so fatty, that, while a man is eating, the fat oozes out of his mouth.} _{pantuni purkana
to wade across a lake} _{nganti purkana
for an animal to wade [into water]} _{purkana ngarina
to descend and wade through} _{pirna purkana
to wade through [in grand style]
this is a common saying, when the wiluru bird
In Volume X, page 1, No. 16 this is described as the 'curlew or sandpiper'.
is [heard to be] calling out. It is an indication that heavy rain is on the way, and that one will need to wade through a lot of water.} _{nguna purkana
for one's arm to wade through
Prior to the circumcision of a young man, before he leaves his camp to go elsewhere for [this rite] to be carried out, a dishful of seed-pulp is placed in front of him. Running his hand through this seed-pulp, he flings it about to show that he will have nothing to do with [the people who have brought it to him].} _{ngapamillani purkana
to wade through a stream of water} _{kalti purkana
for a spear to wade through
when it is hurled through a man's body.} puldrurina to break forth; to come out; to debouch _{kapi puldrurina
for an egg to burst
for an egg to crack open whilst cooking on the ashes.} _{talara puldrurina
for rain to gush forth
for it to start to rain heavily.} _{kupa puldrurina
for a child to make its debut
at birth.} _{junka puldrurina
for one's anger to break forth} _{jindri puldrurina
for wailing to break out} _{tiri puldrurina
for strife to begin} _{jaurali puldrurina
to break forth in words
to express oneself forthrightly} _{palku puldrurina
for one's body to break forth
for a man to lose condition during an illness.} _{kangu puldrurina
to break out in perspiration} _{kima puldrurina
for an ulcer to burst open} _{marda puldrurina
for a stone to crack
in the heat.} puldruribana to cause something to burst or break forth puldruribalalu [act of] breaking forth punmana to fold (something) up; to wrap (something) up _{billi punmana
to fold up a dilly bag} _{mana punmana
to block up an opening or entrance} _{baka punmana
to give up a [certain] custom

Reuther: "die Art, Weise aufgeben".

e.g. no longer to search for a wife.} _{jinka punmana
to roll up [a bundle of] string} _{karana punmana
to wrap string around [one's waist] for a belt} _{ngalpa punmana
to cover one's private parts} _{pita punmana
to cover up a weapon, to bury a weapon} _{jaura punmana
to hide words
to hold words in check [or to reserve one's counsel].} _{mura punmana
to keep a sacred ceremony secret} _{moku punmana
to keep a [magic] bone secret} _{ngapatjili punmana
to stop up a well} punmijirbana to hide or conceal something for someone else Used in reference to all sorts of things. punmaterina to hide or lock oneself up punmanaterina to conceal something in one's own interests punmanietja concealer; one who keeps things secret punmalalu act of keeping secret; act of concealing pudlaia pula-ya pudla-ya both of them in close proximity to the speaker. third person dual nominative with intransitive verb. pudlalia pula-li-ya both of them in close proximity to the speaker. 3dual nominative with transitive verb. pudlawa pula-wa they both within hailing distance of the speaker. 3dual nominative with intransitive verb. pudlaliwa pula-li-wa they both within hailing distance of the speaker. 3dual nominative with transitive verb. pudlali pula-li both of them at a remote distance from the speaker. 3dual nominative with transitive verb. pudlali pula-li both of them at a remote distance from the speaker. 3dual nominative with transitive verb. pudlani pula-rni both their in close proximity to the speaker. 3dual possessive. pudlaniwa pula-rni-wa both their within calling distance of the speaker. 3dual possessive. pudlani pula-rni both their at a remote distance from the speaker. 3dual possessive. pudlangu pula-ngu to both of them in close proximity to the speaker. pudlanguwa pula-ngu-wa to both of them within hailing distance of the speaker. pudlangu pula-ngu to both of them at a remote distance from the speaker. pudlaneia pula-nha-ya both of them in close proximity to the speaker. pudlanaua pula-nha-wa both of them within hailing distance of the speaker. pudlana pula-nha both of them at a remote distance from the speaker. pudlalia pula-li-ya by [or from] both of them in close proximity to the speaker. pudlaliwa pula-li-wa by [or from] both of them within hailing distance of the speaker. pudlali pula-li by [or from] both of them at a remote distance from the speaker. pudlani pula-rni both their in close proximity to the speaker. pudlaniwa pula-rni-wa both their within hailing distance of the speaker. pudlani pula-rni both their at a remote distance from the speaker. pudlanaia pula-nha-ya of both their As from No. 2973 to 2979 inclusive, Reuther inadvertently gave the meaning as 'both his' instead of 'both their' in close proximity to the speaker. pudlanaua pula-nha-wa of both their within hailing distance of the speaker. pudlanaia pula-nha-ya of both their at a remote distance from the speaker. pudlanani pula-nha-nhi to both their in close proximity to the speaker. pudlananiwa pula-nha-nhi-wa to both their within hailing distance of the speaker. pudlanani pula-nha-nhi to both their at a remote distance from the speaker. pudlani pula0rni of both their Accusative of the dual possessive pronoun. This is the same as in the nominative, [i.e. pudlani]. pudlanali pula-rni-lha by [or from] both their in close proximity to the speaker. pudlanaliwa pula-rni-li-wa by [or from] both their within hailing distance of the speaker. pudlanali pula-rni-li by [or from] both their at a remote distance from the speaker. pudlapini pula-pini demonstrative pronoun. both these; these two there is no distinction in this case between proximity to or remoteness from the speaker. pudlanipini demonstrative pronoun. of both these dual genitive for use with intransitive verbs. pudlangupini demonstrative pronoun. to both these dual dative for use with intransitive verbs. pudlanapini demonstrative pronoun. both thesedual accusative for use with intransitive verbs pudlalipini demonstrative pronoun. by [or from] both these dual ablative for use with intransitive verbs. pudlapara demonstrative pronoun. both those dual nominative for use with intransitive verbs. pudlanipara demonstrative pronoun. of both those dual genitive for use with intransitive verbs. pudlangupara demonstrative pronoun. to both those dual dative for use with intransitive verbs. pudlanapara demonstrative pronoun. both those dual accusative for use with intransitive verbs. pudlalipara demonstrative pronoun. by [or from] both those dual ablative for use with intransitive verbs. pudlamandru from pronoun and numeral. two-fold, double; double-dealing _{jaura pudlamandru
deceitful words, double-tongued words} _{jinka pudlamandru
double thread, double string} _{manu pudlamandru
two-fold nature
pleasant one moment, irritable the next.} _{watara ja talara pudlamandru
wind and rain simultaneously} _{ngapa pudlamandru
two kinds of water} _{turutupu pudlamandru
two kinds of smoke} pudlaparkulu three-fold; triple tarana to climb, to rise, to ascend _{paja tarana
for birds to ascend, to fly up} _{pita tarana
for a tree to grow high} _{talara tarana
for rain [clouds] to ascend} _{pirra tarana
for the moon to rise} _{ditji tarana
for the sun to ascend higher
after it has already risen.} _{Kalkuwulana tarana
for the two stars Kalkuwulana to ascend into the sky} _{ngara tarana
for one's heart to rise
to heave a sigh.} _{ngoku tarana
to vomit; to retch} _{dakuni tarana
to climb a sandhill} _{daku tarana
for a sandhill to grow [bigger, higher]} _{piti tarana
to keep talking continuously
without listening to others.} _{kajirani tarana
to walk upstream along a creek} _{pitani tarana
to ascend a tree, to climb a tree} _{mardani tarana
to climb a mountain range, to ascend a mountain range} _{turutupu tarana
for smoke to ascend} _{ngapatjilindru tarana
to climb up out of a [soakage-]well} _{pungandru tarana
to crawl out of a wurley} _{jiritjina tarana
to rise; to sit upright} _{ngamana tarana
to set up} _{palkana tarana
to go upwards, to go upstream} _{mungara tarana
for one's soul to ascend upwards} _{ngapala tarana
for one who has been in water to climb onto the bank} _{wonkaia tarana
to [come up] out of a creek and go into the sandhills} _{ngapa tarana
for water to rise} _{kumari tarana
for blood to rise
in one's head during a headache.} _{kima tarena
for a swelling to rise
to get worse} _{mandra tarana
for one's stomach to swell up} _{kinka tarana
for laughter to grow louder and louder} _{tipa matana tarana
to bite into the tipa
and thus enter camp.} _{palto tarana
for a track to extend uphill} _{panto tarana
for a lake to rise} _{pinga tarana
for a troop of blood-avengers to turn up
or suddenly arrive on the scene.} _{ngarana tarana
to listen in an upwards direction} _{manu kurana terana
to get the idea to climb up somewhere} _{palku tarana
for one's body to fill out} _{malka tarana
to paint designs on a body in more striking colours} _{karalja tarana
for light clouds to ascend} _{ngaltla tarana
for phlegm (mucus) to rise
during coughing.} _{ngalpuru tarana
for darkness to descend
in Diyari darkness goes up (ascends).} _{ngura tarana
for camp to rise
for camp to get light, when the pink flush of dawn breaks.} _{wima mudana tarana
to get ready [to go up] for a last ceremonial song} _{jaura tarana
for words to arise
for news to arrive, turn up.} _{kupa tarana
for a child to grow bigger and taller} _{munani tarana
to turn up for a ceremonial meal} _{punkana tarana
to grow up high} _{tikana terana
to make preparations to go back} _{waltana tarana
to carry uphill} _{parumana tarana
to pull up; to pull out} _{tjirina tarana
for a lake to be full
and the water running out again.} _{paru tarana
for fish to snap their jaws
[above the water].

Reuther: "in die Hoehe schnalzen".} _{nganti tarana
for animals to waken from their winter's sleep} _{patijiritjina tarana
for everything to run helter-skelter in excitement
e.g. on probing around inside an ants' nest.} _{tiri tarana
to arrive in a bad mood} _{ngaka tarana
to run out; to run over} _{nganjinkura tarana
to have sneezes
Reuther: "Haetscher".
or hiccoughs} _{duntji tarana
to have sneezes

Reuther: "niesen [sic] bekommen".} _{woldra tarana
for summer to begin; for hot weather to intensify} _{kilpa tarana
for winter to begin; for cold weather to intensify} _{munawaliri tarana
to ascend towards the horizon} _{muke tarana
for sleep to set in} _{mani tarana
for fat or flesh to stand out
from a [deep] gash in the body.} _{nilanila tarana
for a mirage to ascend} _{ngamakaldri tarana
for gall to rise
to suffer heart-burn.} _{waru terkana tarana
to acquire dropsy} _{juri tarana
for arteries to swell up} _{ngama tarana
for breasts to develop and swell
on young girls.} _{watara tarana
for wind to come up} _{kalinguru tarana
for hot wind to come up} _{padina tarana
to arrive without having eaten} _{kurana tarana
to pick up; to lift onto one's head} _{manina tarana
to bring or carry uphill} _{manani widmana tarana
to pick up and put into one's mouth} taranaterina thaRa-rna tharri-rna to proceed on the way up for one's own advantage taralkijirbana thaRa-lka-iyirpa-rna to carry something up for someone else taralkana thaRa-lka-Rna to carry something up taralkanietja thaRa-lka-rna-yitya one who always has something special to say taralalu thaRa-lha-rlu climbing; ascending talpana thalpa-rna to kindle; to set on fire; to scorch; to stir up Reuther: "anstoeckern" 'to poke, prod'. _{turu talpana
to kindle a fire} _{ngurutalpana
to look sternly at someone} _{ngara talpana
to stir up the heart

Reuther: "anstoeckern" 'to poke, prod'

so that a person loses his temper.} _{turu mudla talpana
to light the end of a piece of wood} _{ditjieli talpana
to get sunburnt} talpaterina thalpa-tharri-rna to burn oneself with hot coals i.e. to acquire scars. talpanaterina thalpa-rna tharri-rna in the interests of personal [vanity] to burn cicatrices [on one's skin] talpijirbana thalpa-iyirpa-rna to kindle (something) for someone else talpalalu thalpa-lha-rlu kindling; setting alight talpanietja thalpa-rna-yitya burner, scorcher e.g. the sun. talara thalaRa rain feminine gender. this word is a compound of tala name and -ra from mura deity, and signifies 'name of the deity', i.e. to call on the deity, in other words, to mention the name of the deity during a ceremonial song Reuther: "Goettergebetsgesang". [or sacred ceremony]. among the Jandruwanta the ceremonial song Reuther: "Goettergebetsgesang". for rain goes like this: . is the equivalent of spirit. In Diari [it is] the soul with a glorified body that never dies. is balubaluru in Diari, [meaning] smooth; without branches; without face wrinkles; not ill-tempered; friendly-faced. certainly; in truth I, [allied to] a transitive verb. back, Note: There is a discrepancy between in the text above and in the meaning given below. Moreover, the imperative should read: . turn around! The meaning is: 'I appeal to you, embodied spirit, show a friendly face and do not turn your back on us, but send [us] rain!' At the same time the [appropriate] rituals Reuther: "die Formen". are performed which the muramura [himself] once carried out. _{talara kunditji
continuous rain, gentle rain

Reuther: "Landregen".

which lasts for days.} _{talara ndurunduru
drizzling rain} _{talara markingana
heavy rain} _{talara wondru
local shower of rain

Reuther: "Regenstreifen" 'a strip of rain'.} _{talara mardaburu
rain with hailstones} _{talara godana
for rain to fall; to rain} _{talara pate
moist from rain} _{talara tandra
raindrops} _{talara ngapa
rainwater} _{talara puturu
rain-dust
fine drizzling rain.

Reuther translates the Diari term literally with "Ztaubregen" (a reversal of the word order). In his Vocabulary (Vol.V, No. 1245) he uses the same expression for the Diari term talarangura.} _{talara kuparu
first drops of rain} _{talara billi
dark (black) rain clouds on the horizon} _{talara palku
rain cloud} _{talara baluru
whitish-grey rain-sky} _{talara wondiri
second dark rain cloud
after which rain begins to set in. Also talara tandiwitta.} _{talara ngurawarukana
for wind to drive rain at an oblique angle} _{talara palku dunkana
for rain clouds to come up} _{talara marda
rain stone} _{talara dijana
to kill rain
to cause rain to cease.} _{talatalara
type of grass} _{talara jindrana
for thunder to roll; for it to thunder

literally: 'for rain to cry'.} _{talara pildripildri
lightning} _{talara turuturu
summer rain} _{talara malka
indication (or) sign of rain} _{talatelara
type of bird
No. 20} _{talara kaukaubana
to announce rain
the wiluru bird, etc. does this.} _{talara piri
[for rain] to clear} _{talara pani
without rain} _{talara baru
distant lightning and rain} _{talara jinpana
to drive away rein
to enchant it.} _{talara paraitji
rain light
flash of lightning.} _{talara kidni
streak of lightning} _{talara kunngara
sound of rain} _{talara mura
[totemic] rain ceremony

Reuther: "Regengoettergebetsgesang".} _{talara pandra
petitioner for rain

Reuther: "Regenbitter".} _{talarali maru ngulukana
for a solitary rain-cloud to spy
to come up and spy around to see if there isn't another rain [cloud] in the vicinity.} _{talarapalku parlapurina
for rain clouds to shed their waters} _{talarani wonkana
to beg for rain} _{talara ngankana
to make rain
to re-enact (imitate) the ritual forms
Reuther: "die Form".
of the muramura.} _{talara miljamilja pantjina
for rainwater to glisten
as it lies on the ground.} _{talara nandrana
to kill rain
to pound a rain-bone to pieces.} _{talarali nandrana
to be caught in the rain} _{talara parana
to lie for rain
when petitioners for rain
Reuther: "Regenbitter".
are sitting down inside a rain-hut.} _{talara punga
rain hut} _{talara pantja parumana
for rain to drag legs after it
to be drenched in the rain.} _{talaraia tjirkatjirkaraterina
to decorate oneself for a rain increase ceremony

Reuther: "zum Regenbitten".

the body hair is singed off.} _{talara tarana
for rain to come up} _{talara titinga
raindrops that fall inside a wurley} _{talara-tandra kanpungana
for raindrops to sound
as they fall on top of a wurley.} _{talara-tandra markingana
for rain to pour down
[in sheer bucketfuls].} _{ditji maratatina talaraia
to attract rain
the sun's rays at eventide do this.} _{talara dauadauana
to prevent rain
the rainbow does this.} _{talara mukamuka
[gloomy, dismal] rain clouds
that come up during the night.} talararina thalaRa-Ri-rna to get ready to rain e.g. the sky. talararibana thalaRa-Ri-ipa-rna to beg for rain to come up talaraetja thalaRa-yitya one who petitions for rain Reuther: "der Regenbitter". talarala thalaRa-lha one who has been overtaken (surprised) by rain talara kidnila thalaRa kidni-lha thalaRa kini-lha one who has been killed by lightning; Reuther: "Blitzstrahlaner". tree that has been struck by lightning tatjana to clear away; to dig out _{ngura tatjana
to scoop out a [hollow] spot where one plans to sleep} _{minka tatjana
to dig out a hole; to dig up a burrow} _{kutu tatjana
to dig out a seed-cache (or) pit} _{ngapatjili tatjana
to dig out a [soakage-]well} _{punga kutu tatjana
to scoop out a hollow spot for a wurley} _{nariminkajiri tatjana
to dig a grave} _{worduru tatjana
to dig up worduru roots} _{tudna tatjana
to dig up [or mine] gypsum} _{kapitali tatjana
for kapita to dig up

Reuther interprets the noun as being in the ablative and therefore translates: "to be dug up by the kapitas". However, I have translated kapita as a subject noun in the agentive case. A.W. Howitt specifies the kapita as the rabbit bandicoot.} _{jaua tatjana
to dig up small onions [bulbs]} tatjanaterina to dig up for oneself, for one's own benefit tatjanietja digger, excavator tatjalalu digging up, excavating; excavation tapalju slippery; moist, wet _{kapi tapalju
hatching egg
in which a chicken has already begun to hatch.} _{tapalju manina
wounded man
term used in reference to a man, who, speared or beaten up, has received many wounds.} _{jaura tapalju
lies that have been spread around} _{kudna tapalju
soft excrement
e.g. during [a bout of] diarrhoea.} _{paua tapalju
slippery seed
while it is being ground.} _{nganti tapalju
tender meat} _{mita tapaliu
slippery ground} _{buljuru tapalju
slippery clay} _{karku tapalju
doughy ochre, pasty ochre} _{wirlabi tapalju
very juicy wirlabi} tapaljerina to become soft, juicy tapaljeribana to make soft, juicy tepaljerila wet, slippery ground tapaljerilalu anything that is slippery tampurina to collapse; to cave in _{punga tampurina
for a wurley to give way, collapse} _{kutu tampurina
for a hole to cave in, collapse} _{ngapatjili tampurina
for a [soakage-]well to cave in} _{minka tampurina
for a burrow to give way, cave in} _{kana tampurina
for a man to fell [e.g. into a hole], and be buried [alive]} _{kana tampurina
for a person to collapse [and] die} _{mita tampurina
for earth to collapse [or break away] at the edge

cf. No. 616-2, No. 616-3.} _{nganti tampurina
for animals to collapse
to perish during a dry season.} _{pita tampurina
for a tree to fall over} _{marda tampurina
for a stone cave to collapse} _{manatandra tampurina
for a tooth to drop out} _{palku tampurina
for a body to lose condition} _{munari tampurina
for a bank to collapse, to cave in} _{narikutu tampurina
for a grave-mound to sink, to cave in} _{kalku tampurina
for the red glow of sunset to sink
[and fade].} _{tampurine ngarina
to slip down; to slide off} _{minamina tampurina
for one's temple to shrink
of a dying man.

Reuther: Zchlaefe einsinken; bei einem Zterbenden. This is a strange idiom.} _{mandra tampurina
for one's stomach to shrink
due to hunger.} _{kima tampurina
for a swelling to go down} _{milki tampurina
for one's eyes to drop
[or close].} tampuribana thampuri-ipa-rna to throw in; to close in _{minka tampuribana
to close in a burrow} _{punga tampuribana
to smash in a wurley} _{kutu tampuribena
to close in a hole} _{tampuribana kurana
not to dig any further
adverb use.} tampuribanaterina to cause something to fall in to one's own advantage, to cause to collapse to one's own advantage tampurinaterina to fall in of itself tampuribanietja one who breaks something dawn or causes it to fall in tampurilalu [act of] falling in; collapse the dogs of Danubutjana were buried [alive] in a burrow at Beltana. tatana to push away; to send away _{kana tatana
to push folks away
encouraging them to leave.} _{pare tatana
to wind one's hair around, so that it stands up} _{paru tatana
to drive along the fish} _{poto karli tatana
to accept things as unpleasant} _{karu tatana
to snare} _{kuri tatana
to hang a kuri
mussel-shell around a young man and send him away} _{jaura tatana
to dispatch news} _{nari tatana
to carry away a dead man} _{jinpana tatana
to urge to hurry away} _{patana tatana
not to let go; to encourage to stay} _{jatana tatana
to urge to talk} _{jinkina tatana
to urge to give} _{manina tatana
to take back} _{turalkana tatana
to coax to sleep with} _{kokana tatana
to encourage to praise} _{tapana tatana
to encourage to slurp seed[-pulp]

Reuther: "schluerfen" 'to sip, lap'. This noisy action of the eater is caused by his picking up the messy pulp with two forefingers and sucking it into his mouth.} _{ngamana tatana
to encourage to stay [in camp]} _{ngara tatana
to incite the heart to beat faster
when the pulse of a dying man is [already] racing.} _{dilpana tatana
to urge to annoy, to tease} _{turarana tatana
to encourage someone to sleep, to encourge to lie dawn} _{kurana tatana
to stop for a while
hence to urge [to keep going]} _{danina tatana
to urge someone to take leave} _{kamana tatana
to make quick preparations after they are gone to eat in secret} tatabana to push away, repel; to refuse, reject _{kana tatabana
to send people away} _{pita tatabana
to bend aside a tree or bush} _{poto tatabana
to induce to send things away} _{manu tatabana wapana
to incite [someone's] feelings to go} tatabaterina to drive oneself [to do something] tatakana to escape from; to elude, to evade, to avoid; to jump aside _{kirrani tatakana
to avoid a boomerang} _{tjutjuni tatakana
to jump aside from a snake} _{kana tatakena
to turn a person away; to refuse, reject a person} _{turuni tatakana
to jump aside from the [hot] coals} tatalkaterina to draw or turn aside; to evade; to go out of the way of tatalkijirbana to push something towards another person; to slip something into another person's hand tatabanietja one who rejects something ("pushes it away"); one who doesn't accept anything tatabalalu [act of] pushing aside tajina thayi-rna to eat _{buka tajina
to eat seed-damper

Reuther: "Zamenbrot".} _{winkara tajina
to eat winkara type of plant

According to J.G. Irrgang, the 'sandhill pigweed'. S. Gason describes it as "a very starchy root, about 5in. long".} _{nganti tajina
to eat meat} _{kalumba tajina
to eat kalumba type of plant

S. Gason: Kuloomba
indigenous clover, when young cooked by the natives and eaten in large quantities.} _{mutja tajina
to eat mutja type of leaf

S. Gason: Mootcha
native cotton bush. When the leaves sprout and become quite green the natives gather and cook them, and at seed time they pluck and eat the pods.} _{kurintji tajina
to eat kurintji type of fruit} _{kalju tajina
to eat kalju
type of fruit} _{worduru tajina
to eat worduru
type of root

S. Gason: Wodaroo 'long thin root obtainable only where the soil is rich and covered with turf. This is one of the best vegetables the natives possess, sweet and mealy'.} _{tupara tajina
to eat tupara root

S. Gason (presumably the same bush): "Thoopara" 'native pear'.} _{paru tajina
to eat fish} _{paja tajina
to eat birds} _{manjura tajina
to eat manjura type of plant

According to J.G. Irrgang, 'pigweed', eaten raw and having black seeds.} _{julanti tajina
to eat julanti type of plant

S. Gason: Yoolantie
native fig.} _{wirlabi tajina
to eat wirlabi type of plant

According to J.G. Irrgang, synonymous with 'parakeelia' Calandrinia Balonnensi. S. Gason spells the word willapie and describes it as 'a small watery plant'.} _{jaua tajina
to eat small onions} _{pitjiri tajina
to chew [native] tobacco} _{makuwoda tajina
to eat a type of tuber [or native potato]} _{woma tajina
to eat snakes} _{kapiri tajina
to eat a type of goanna

For identification of the reptiles and animals mentioned below, refer to Dictionary No. 2062.} _{kadni tajina
to eat a type of lizard} _{pildra tajina
to eat a type of opossum} _{putatja tajina
to eat putatja, a type of animal} _{duru tajina
to eat duru, a type of animal} _{warukati tajina
to eat emus} _{kantu tajina
to eat kantu, a type of animal} _{kanunka tajina
to eat kanunka, a type of animal} _{tjukuru tajina
to eat kangaroos} _{kindala tajina
to eat dogs} _{majura tajina
to eat rats} _{nili tajina
to eat mice} _{karapana tajina
to eat karapana, a type of animal} _{ngulji tajina
to eat [tree] gum} _{worderi tajina
to eat worderi, a type of animal} _{padi muluru tajina
to eat a type of caterpillar} _{marudunka tajina
to eat a type of fruit} _{puntara tajina
to eat a type of fruit} _{karlukapi tajina
to eat ants' eggs} _{tidnamara tajina
to eat a type of frog} _{karlatiri tajina
to eat a type of frog} _{karlila tajina
to eat a type of grub (worm)} _{mundukali tajina
to eat a type of lizard} _{kariwiri tajina
to eat a type of plant (grass)} _{dankakaldri tajina
to eat a type of fruit} _{womamai tajina
to eat a type of fruit} _{kudnijinka tajina
to eat a type of [wood] grub} _{paljangani tajina
to eat a type of [tree] gum} _{wadlula tajina
to eat a type of grub} _{narimani tajina
to eat human flesh} _{kudnampirra tajina
to eat a type of fruit} _{danju tajina
to eat a type of seed} _{narimai tajina
to eat a type of seed} _{mpiampia tajina
to eat a type of seed} _{malkakati tajina
to eat a type of fruit} _{winparatji tajina
to eat a type of tuber [or root vegetable]} _{dilkamai tajina
to eat a type of tuber [or root vegetable]} _{ngilba tajina
to eat a type of tuber [or root vegetable]} _{katukatumarkara tajina
to eat a type of tuber [or root vegetable]} _{tjimpirka tajina
to eat a type of root [vegetable]} _{padiparlabaru tajina
to eat a type of caterpillar} _{kantati tajina
to eat a type of root [vegetable]} _{pilinga tajina
to eat a [type of] water animal} _{kokula tajina
to eat a type of animal} _{kokulakuldru tajina
to eat a type of root [vegetable]} _{ngaljaru tajina
to eat a type of fruit} _{manawara tajina
to eat a type of fruit} _{mardakura tajina
to eat a type of animal} _{kuwarka tajina
to eat a type of plant (grass)} _{pitiwarukati tajina
to eat a type of plant (grass)} _{ngunja tajina
to eat a type of grass} _{ngaldari tajina
to eat a type of grass} _{ngakarla tajina
to eat a type of fruit} _{kapukapu tajina
to eat cased caterpillars

Reuther: "Kapselwuermer".} _{narimalpiri tajina
to eat cased caterpillars

Reuther: "Kapselwuermer".} _{jika tajina
to eat a type of fruit} _{narda tajina
to eat a type of fruit} _{purpa tajina
to eat a type of root [vegetable]} _{kurapa tajina
to eat a type of root [vegetable]} _{pirnapitjiri tajina
to eat a type of fruit} _{kuri tajina
to eat (the interior of) mussels} _{dukali tajina
to eat a [type of] water animal} _{mudla tajina
for one's nose to itch
An indication that a friend is coming.} _{palku tajina
for one's body to itch} _{mara tajina
to eat the hand
to live only on [the generosity of] one's supporter.} _{manu tajina
to swallow one's temperament
to be no longer able to bide one's time.} _{tapa tajina
for a wound to itch} _{mili tajina
to devour one's servant
for a servant to be very attached, devoted.} _{kana tajina
to devour people
the earth does this.} _{tidna tajina
to eat one's feet
the sun does this; it scorches the feet.} _{poto tajina
to devour one's possessions
i.e. when a man has all his possessions taken from him.} _{ngara tajina
for one's heart to eat
i.e. to be very hungry.} _{mita tajina
to eat up ground
i.e. for a man to travel a long distance in quick time.} _{nguna tajina
for one's arm to itch} _{turu tajina
for fire to devour
to burn up everything.} _{pita tajina
for spears
Reuther: "die Holzwaffen".
to devour
e.g. when a man is killed (stabbed) by a spear.} _{minka tajina
to eat up a hole
i.e. for a man to dig very fast.} _{milja tajina
to eat something that is reserved
e.g. what children fondly desire, but are not allowed to eat.} _{Things that children and young people are prohibited from eating: kapiri, warukati, womangandri,
Female carpet-snakes.

marikilla pirna, milkiwaru, kakaturu, mudlakupa, markara, dukapi,
S. Gason: "Thookabie" 'diver'.

warukati, warukatikapi,
'emu eggs'.

kudikapi,
'Swan eggs'.

kirki, gildi.
'fat'.
Should they eat of these, they will become old, grey, and arrogant.} _{tuparu
Compare with the spelling of tupara under 9.
tajina
to eat a type of root [vegetable]} _{pita tajina
to eat trees
grubs and caterpillars do this.} _{kata tajina
to eat lice} _{talpa tajina
to eat leaves} _{manatandra tajina
to have toothache} _{miliaru tajina
to eat, devour the night
to wander around during the night.} _{woldra tajina
to devour the heat (or) daytime
to work during [the heat of] the day.} tajiterina thayi-tharri-rna to burn itself; to devour itself _{turu tajiterina
for wood to burn of itself} _{mita tajiterina
for ground to devour itself
e.g. when it moves up and down [in] a mirage.} _{milki tajiterina
for an eye to devour itself
i.e. when it severely smarts during a disease of the eye.} _{tidna tajiterina
for footprints to devour themselves
i.e. to return along the same track.} _{kalka tajiterina
for the red glow of sunset to vanish of itself} _{talara tajiterina
for rain to devour itself
i.e. for rain clouds to become depleted.} _{jadi tajiterina
to devour its [own] after-birth
e.g. a dog.} _{tapa tajiterina
for a sore to eat around itself} tajimalina thayi-mali-rna to devour one another jaurali tajimalina to eat one another with words i.e. to speak to one another in biting terms. tajirbana thayi-iyirpa-rna to eat for someone else, to chew for someone else e.g. tobacco. tajitajina thayi-thayi-rna to eat again and again tajinietja thayi-rna-yitya eater; one that can eat continuously Used in reference to caterpillars. tajilalu thayi-lha-rlu eating tajipaterina thayi-ipa-tharri-rna to be unable to restrain oneself; to be unable to control oneself _{tirieli tajipaterina
to be unable to restrain one's anger} _{ngantini tajipaterina
to be unable to restrain one's desire for an animal; to exert oneself to grab it} _{noani tajipaterina
to aspire after a wife; to exert every effort to acquire a wife} _{kindala tajipaterina
for a dog to be unable to be restrained
[and thus] give chase to an animal.} _{tajipaterina killina

Predominantly spelt kilina cf. No. 819-14, No. 2086-47, No. 2136-8, No. 2827-2, etc.

to dance uninterruptedly} _{tajipaterina jatamalina
almost to devour one another in a verbal battle} _{potuni tajipaterina
to be very desirous of possessions; to be keen after something} _{ngatjina tajipaterina
to demand unashamedly} _{tidnani tajipaterina
to search diligently for footprints} _{kupani tajipaterina
to be very concerned about one's children} _{tajipaterina waltana
to carry untiringly
adverb use.} tajibijirbana to hunt (something) for someone else talpala enemy masculine gender. [Derived from] talpa ear and -la -ian, Reuther: "-aner" (as in Mohammedaner, Indianer, etc.). It is a suffix somewhat the equivalent of '-ian' (as in Egyptian) or '-er' (as in New Zealand-er), etc. i.e. 'one who doesn't listen'. tirina to move apart, to separate, to spread out, to stretch, to unfold, to keep moving not derived from tiri angry, vexed. _{paja kuparu tirina
for a young bird to unfold
after it has crawled out of the egg.} _{woma tirina
for a snake to crawl (or creep) along
because it has no legs.} _{paja tirina
for birds to move off
out of the water.} _{kana tirina
for people to move off
as they are being watched from a distance.} _{mita tirina
for ground to move forward
as the distance of a track increases.} _{nilanila tirina
for a mirage to keep on moving away} _{turu tirina
for a fire to continue creeping along
consuming all around it.} _{malka tirina
for [decorative] symbols to grow longer} _{ngapa tirina
for waters to keep moving forward
a flood.} _{talarapalku tirina
for rain clouds to keep moving along} _{kalka tirina
for the red flush of sunset
Reuther: "die Abendroete".
to keep on moving away
i.e. to vanish.} _{kanta tirina
for grass to spread out
i.e. to grow everywhere.} tiringana to push aside; to displace, set aside, remove _{talarapalku tiringana
to drive a rain cloud aside
the wind does this.} _{nganti tiringana
to keep animals on the move
the grass does this.} _{ngura tiringana
to transfer a site; to shift camp} _{punga tiringana
to shift a wurley, to relocate a wurley} _{widla tiringana
to remove one's wife
i.e. to give her to someone else.} _{poto tiringana
to remove articles
to send them on.} _{pitjiri tiringana
to forward, send on the tobacco} _{jaura tiringana
to forward information on} _{kima tiringana
for a swelling to disappear} _{muntja tiringana
for sickness to spread further} _{pindri tiringana
for grasshoppers to disappear
[or move on].} _{majaru tiringana
for rats to be on the move
to wander about} tiringanietja wanderer, traveller e.g. migratory birds, etc. tiringalalu wandering; travelling; [migrating] tandra thandra fruit; grain (of seed); piece; slice feminine gender. _{buka tandra
fruit that [can be] eaten
such as the following:.} _{tankakaldri
fruit that [can be] eaten} _{manawara
fruit that [can be] eaten} _{marudunka
fruit that [can be] eaten} _{ngardu
fruit that [can be] eaten} _{jaua
fruit that [can be] eaten} _{mutja
fruit that [can be] eaten
[Among other things, also].} _{mangatandra
head} _{manatandra
teeth} _{milki tandra
eye-ball} _{pantja tandra
knee-cap} _{kalu tandra
testicles} _{talara tandra
raindrops} _{danju
fruit that [can be] eaten} _{wirra
fruit that [can be] eaten} _{kuntjiri
fruit that [can be] eaten} _{kalju
fruit that [can be] eaten} _{dako mangatandra
crest of a sandhill, top of a sandhill} _{talara mangatandra
first rain clouds} _{punga mangatandra
roof of a wurley} _{nari mangatandra
[human] skull} _{pita mangatandra
crown of a tree} _{narda
fruit that [can be] eaten} _{jika
fruit that [can be] eaten} _{ngunandula
bulb of a lily} _{dirtji tandra
grain of drifting sand} _{ditji tandra
star} _{tula tandra
piece of stone chisel} _{marda mangatandra
top of a mountain range, summit of a mountain range} _{duntji
fruit that [can be] eaten} _{julanti
fruit that [can be] eaten} _{mulu
fruit that [can be] eaten} _{manjura
fruit that [can be] eaten} _{ngarlu
fruit that [can be] eaten} _{wadlanguru
fruit that [can be] eaten} _{kalki
fruit that [can be] eaten} _{ngurawonpa
fruit that [can be] eaten} _{kudnampirra
fruit that [can be] eaten} _{narimai
fruit that [can be] eaten} _{mpiampia
fruit that [can be] eaten} _{nguradikiri
fruit that [can be] eaten} _{pirnapitjiri
fruit that [can be] eaten} _{kingiwa
fruit that [can be] eaten} _{kuluru
fruit that [can be] eaten} _{witata
fruit that [can be] eaten} _{kawalka paua tandra
fruit that [can be] eaten} _{milkitjera
fruit that [can be] eaten} _{kalumba
fruit that [can be] eaten} _{tjurlurunga
fruit that [can be] eaten} _{malka
fruit that [can be] eaten} _{mananta
fruit that [can be] eaten} _{palkura
fruit that [can be] eaten} _{ngakarla
fruit that [can be] eaten} _{wajaka
fruit that [can be] eaten} _{mintara
fruit that [can be] eaten} _{pirnalku
fruit that [can be] eaten} _{wau
fruit that [can be] eaten} _{tajamani
fruit that [can be] eaten} _{ngamatanka
fruit that [can be] eaten} _{kuluwa
fruit that [can be] eaten} _{dilla
fruit that [can be] eaten} _{pulburu
fruit that [can be] eaten} _{patara paua tandra
fruit that [can be] eaten} _{milti tandra
small pieces of unburnt ochre} _{karku tandra
small pieces of red ochre} _{maru tandra
small pieces of black ochre} _{marukutu tandra
small pieces of grey ochre} _{makuwoda tandra
type of potato} _{winparatji
fruit that [can be] eaten} _{wonamai
fruit that [can be] eaten} _{dirkamai
fruit that [can be] eaten} _{katukatumarka
fruit that [can be] eaten} _{bujuru
fruit that [can be] eaten} _{ngilpa
fruit that [can be] eaten} _{markamarkara
fruit that [can be] eaten} _{winpara
fruit that [can be] eaten} _{miminkila
fruit that [can be] eaten
spelled by Reuther "miminkirla".} _{pajamoku
fruit that [can be] eaten} _{talpa
fruit that [can be] eaten} _{ngapawiljara
fruit that [can be] eaten} _{ngaljaru
fruit that [can be] eaten} _{ngarumba
fruit that [can be] eaten} _{kujamara
fruit that [can be] eaten} _{burku
fruit that [can be] eaten} _{tarlipundru
fruit that [can be] eaten} _{winkara
fruit that [can be] eaten} _{junganta
fruit that [can be] eaten} _{minjibara
fruit that [can be] eaten} _{wilti
fruit that [can be] eaten} _{kutjarandaru
fruit that [can be] eaten} _{kutu
fruit that [can be] eaten} _{parapaua
fruit that [can be] eaten} _{kadiliriliri
fruit that [can be] eaten} _{mudla
fruit that [can be] eaten} _{mirka tandra
ants' eggs} _{dakamai
fruit that [can be] eaten} _{waiarla
fruit that [can be] eaten} _{dilikawirra
fruit that [can be] eaten} _{jurli
fruit that [can be] eaten} _{multji
fruit that [can be] eaten} _{tuparu
fruit that [can be] eaten} _{ngarangaraua
fruit that [can be] eaten} _{narimalbiri
fruit that [can be] eaten} _{kapukapu
fruit that [can be] eaten} _{ngama tandra
female breast} _{mardaburu tandra
hailstone} _{ngamakatakata tandra
type of fruit} _{parumilki tandra
fish's eye} _{ngurakulkakulka tandra
type of fruit} _{tidnamaraburuna tandra
type of fruit} _{kalku tandra
bulrush seed} _{paldru tandra
type of [edible] seed} _{dikiri tandra
type of seed} _{palkalara tandra
type of seed} _{burlinga terkaji tandra
type of seed} _{mardu tandra
fruit that [can be] eaten} _{katatja tandra
fruit that [can be] eaten} _{pararka tandra
fruit that [can be] eaten} _{jaua wajina tandra
fruit that [can be] eaten} _{birlakuru tandra
fruit that [can be] eaten} _{kalanka tandra
fruit that [can be] eaten} _{punkupunku tandra
fruit that [can be] eaten} _{wajikurli tandra
fruit that [can be] eaten} _{karingarla tandra
fruit that [can be] eaten} _{pau tandra
fruit that [can be] eaten} _{kidnitjimpiri tandra
fruit that [can be] eaten} _{wariwari tandra
all varieties of seed} tandrana thandra-rna to broadcast, to scatter; to let fall on something _{kana nandrana tandrana
to knock a man down; to fell a man to the ground} _{poto tandrana
to scatter the articles} _{turu tandrana
to throw down the firewood from one's head} _{ngapa tandrana
to pour in water} _{mita tandrana
to scatter earth around} _{pungamoku tandrara
to collect stakes for wurley [building]} _{kanta tandrana
to collect brushwood} _{paru tandrana
to spread out fish
for drying [in the sun].} _{kirra tandrana
to lay down a boomerang} _{buka tandrana
to pour in food
i.e. [edible] seed [into a seed pit].} _{nganti tandrana
to spread out meat for drying
in the sun.} _{ngura tandrana
to erect a camp, to set up a camp} _{kumari tandrana
to shed blood} _{ngoku tandrana
to vomit} _{kudna tandrana
to sweep out excreta} _{ngapa tandrana
to urinate} _{kilpa tandrana
to bring on cold weather} _{woldra tandrana
to bring on heat
the Southern Gross does this.} _{buru tandrana
to scatter frost} _{tudna tandrana
to tip out gypsum} _{marda tandrana
to collect stones, to bring hither stones} _{billingama tandrana
to weave onto a net} _{talara tandrana
to scatter rain} _{tandrana najina
to focus a lot of attention on someone} _{muka tandrana
to be overtaken by sleep; to be overcome with tiredness} _{kapi tandrana
to lay eggs} _{winkara tandrana
to tip winkara onto one heap} _{padi tandrana
to tip out caterpillars that have been collected} _{kanja tandrana
to cover over with coals} _{pitjiri tandrana
to fill in, tip out, or distribute chewing tobacco} _{paua tandrana
to pour in seed} _{jinka tandrana
to pile up string; to collect more string} _{milkigildi tandrana
to shed tears} _{tandrana tajina
to eat something together with something else} _{ngaltja tandrana
to expectorate; to spit out mucus} _{mudla gildi tandrana
for one's nose to run
when one has the sniffles or a cold in the head.} _{pada tandrana
to lay moist earth on top of a wurley} _{tandrana tarana
to begin to give birth to

Reuther: "werfen".

of animals.} _{mardaburu tandrana
to pour down hailstones
clouds do this.} _{tandrana dikana
to put (something) down and go back
adverb use.} _{tandrana kurana
to let lie; to leave alone} _{tandrana pararana
to lay aside} _{baka tandrana
to leave [its] identity behind

Reuther: "die Art hinterlassen".

e.g. a bird or an animal its footprints, etc.} _{ngilba tandrana
to lay lice eggs} _{tandrana jinkina
to give (something) and put (it) down} _{tirlputu tandrana
to paste on down-feathers} _{malka tandrana
to paste on, to paint on designs} _{kajira tandrana
to paste on or wrap around a symbol of katatara feathers} _{miti tandrana
to scatter silver-sand on top} _{witja tandrana
to lose a lather of sweat; to perspire
e.g. a dog.} _{kupa tandrana
to be delivered of a child; to give birth to a child} _{kuparu tandrana
to bring forth young ones

Reuther: "werfen".} _{jaura tandrana
to leave information behind} tandrarina to develop into fruit derived from tandra fruit. tandraribana to cause to become fruit by means of invocatory songs. tandraribalalu making into fruit tandraribanaterina to provide fruit for oneself; to request, petition fruit tandraterina thandra-tharri-rna to empty itself; to pour out _{talara tandraterina
for rain to descend} _{ngapani tandraterina
to congregate around water} _{paja tandraterina
for birds to find their way together} _{warukati tandraterina
for emus to congregate} _{buka tandra tandraterina
for seed to eject itself
from out of a pod.} tandratandrana often to get empty, to congregate, to meet together tandrijirbana to collect something for someone else tandranaterina to collect, accumulate something on one's own behalf tandranietja fallout i.e. seed that readily ejects from pods. tandralalu thandra-lha-rlu [act of] accumulating; [the act of] ejecting, emptying tara thara thigh, shank; side-branch masculine gender. _{kana tara
man's thigh} _{kanta tara
side branches of a plant} _{kajiri tara
ana-branch of a creek} _{panto tara
bay of a lake} _{tataru tara
streaks of fog; misty clouds} _{watara tara
wild currents

Reuther: "Windstreifer".} _{dako tara
subsidiary branch of a sandhill} tararina thara-Ri-rna to develop side branches talku tharlku right; straight this is a much-used word, coined by 'white' people. No 'native' man knows how to explain it: from where it was derived, or how it may have been garbled. The correct word for anything that is 'right' or 'just' is expressed in Diari by ulu. ulu wurlu right; straight _{palto ulu
straight track

Reuther: "wulu". The author uses this spelling in numerous instances throughout the Dictionary, e.g. No. 1018-5, No. 1018-7, No. 1115-4, No. 1678-46, No. 1691-23, No. 2725-27, and No. 4050-39.} _{ulu jatana
to speak straight out} _{ulu ngundrana
to think uprightly, to think honestly} _{ulu tiririna
to fight cleanly
"justly", face-to-face.} _{kajiri ulu
straight creek} _{watara ulu
straightforward wind
not whirling around.} _{mita ulu wapana
to walk straight ahead} _{pantu ulu
level lake} _{ngura ulu wapana
to go directly from one camp(place) to another} _{talara ulu
erect rain
i.e. rain that approaches in a direct [path].} _{ditji ulu
direct sun
i.e. when the sun is directly overhead (opposite).} _{pita ulu
straight tree; straight piece of wood} _{tidna ulu
straight steps
[in the case of] a man who doesn't go after women.} _{mara ulu
skilled hand, expert hand} _{pantja ulu
straight knee
[in the case of] a man who bags a good catch in the hunt.} _{milki ulu
sharp eye} _{nganka ulu
straight beard
that hangs straight down.} _{mana ulu
nice entrance to a wurley} _{kana ulu
well-built man} _{jaura ulu
honest words, fair words, just words} _{poto ulu
lawful possessions} _{ulu bakuna
to dig straight} _{turu ulu
directly available firewood
i.e. when firewood is lying directly alongside of the track.} _{woda ulu
correct stem
when it is known exactly whence a word is derived.} _{dako ulu
straight sandhill} _{wipa ulu
straight valley} _{kirra ulu
straight boomerang
that falls comfortably into the hand.} _{ulu dijana
to aim straight} _{kalka ulu
lovely red flush of sunset} _{ulu turarana
to sleep directly adjacent
to each other} _{ulu ngamana
to sit immediately adjacent} _{ulu karkana
to call onto a straight track} _{ulu tarana
to climb straight up} _{ulu ngarina
to go straight down} _{manu ulu
right disposition
i.e. upright, sincere.} _{ulu tajina
to eat (or) chew honestly
i.e. not behind another's back.} _{ulu ngarana
to hear rightly; to note correctly} _{ulu manina
to take legitimately
not secretly.} _{ulu jinkimalina
to exchange properly} _{ulu noa patana
to take the right marriage partner} _{jama ulu worarana
to lay a net straight
in the water.} _{ngapitja ulu
clear dream} _{ngaltja ulu
right sputum
correct pronunciation.} _{nguna ulu
straight, accurate arm
[in the case of] one who always strikes the target.} _{titaru
Reuther: "alle eines Sinnes".
ulu
all of one mind} _{pirra ulu
fine coolamon} _{malka ulu
fine markings, attractive markings} _{nari ulu
legitimately dead man
i.e. one who has been lawfully slain [in reprisal] for another, so that there is now peace.} _{turu jaola ulu
directly ascending flame of fire} ulurina to straighten up; [to go straight] _{kana ulurina
to become proper people} _{palto ulurina
for a track to straighten out} _{jaura ulurina
for words to turn out right} _{turujeli ulurina
to head straight for the fire} _{watara ulurina
for wind to change to the right direction} _{tidna ulurina
for feet to go straight
i.e. to strike a course in the right direction, away from that which is wrong.} _{kirra ulurina
for a boomerang to turn out right} _{kalti ulurina
for a spear to turn out straight} _{pinta ulurina
for a marriage to go straight
i.e. first to marry illegally, then to marry a wife legitimately.} uluribana to direct onto the right track uluribanaterina to straighten something up, put something right in one's own interests ulurilalu putting (something) in order; setting (something) right ulurietja one who always strikes the right target tala darla skin; bark; peel masculine gender. _{kana tala
human skin} _{tara tala
rug; cover} _{tjukuru tala
kangaroo skin
Similarly of all birds and animals.} _{pita tala
tree bark} _{wajimana tala
clouds that presage rain} _{kapi tala
egg shell} _{jaua tala
peel of small jaua onions} _{padi tala
caterpillar skin} _{winkara tala
skin (outer part) of winkara roots} _{pariwilpa tala
stretched out heavens; expansive sky} _{Katitanta tala
stretched-out skin constituting [or denoting] Lake Eyre

For explanation, see Volume VII, No. 740.} talarina to turn into skin or bark talaribana to make into a skin; to pull off a skin talaribanaterina to pull off the skin for oneself, for one's own benefit talaetja one who likes fur or skins; one who goes out [hunting] for skins tapitapi large green grasshopper Reuther: "Heupferd". feminine gender. tataru fog Reuther (in error): "Reif" 'frost'. However, frost is buru cf. No. 349-3, No. 1691-28, No. 2942-5, etc. In numerous instances throughout the Dictionary Reuther has specified tataru as 'fog' (e.g. No. 132-7, No. 502-21, No. 1062-4, No. 1288-12, No. 3608-14, No. 3931-20, etc. feminine gender. tatarurina for there to be a fog Reuther: "reifen" instead of nebeln. talpa tharlpa ear; leaf masculine gender. _{kana talpa
human ear} _{kindala talpa
dog's ear} _{nganti talpa
animal's ear} _{pita talpa
tree leaf} _{minka talpa
hole ear
a [small] opening leading upwards from inside a burrow.} _{marda talpa
petrified ears
Two stones are lying in the vicinity of Beltana, which represent the two ears of the dog of a muramura.} _{wirra talpa
leaves of the wirra bush
Similarly in reference to all bushes and shrubs.} _{mana talpa
mouth leaves
upper and lower lips.} _{jaura talpa
news leaf

Probable meaning: 'a fragment of news'.

message that has been sent out in this and that direction, [but only] a portion of which has reached a certain point.} _{talpa warina
for two leaves to shoot up out of the ground from the one corm} _{talpakuri
freshly-sprouting leaves} _{talpa murla
sympathetic (friendly) ears
in the case of a person who always listens and obeys.} talpakaldru tharlpa kaldru one who is obedient talpakaldrurina tharlpa kaldru-Ri-rna to become obedient talparina tharlpa-ri-rna to develop leaves; to get leaves talparibana tharlpa-ri-ipa-rna to cause to turn to leaves by means of an invocatory song. tampangara thampangarra pelican masculine gender. the skins of these [birds] are utilised for [making] rugs, while the bag is used for carrying water. They lay their eggs at the Kunki Is this name possibly synonymous with the well-known "Coongie" Lake on a branch of the Cooper's Creek some 60 to 70 miles N.W. of Innamincka? and Blanche Lakes. taranalalu thaRa-rna-lha-rlu above; overhead _{punga toku taranalalu
outside on top of the wurley; up on top of the wurley} _{panto taranalalu
outer edge of a lake, bank of a lake} _{dako taranalalu
up on top of a sandhill} _{pita taranalalu
up in a tree} _{mardani taranalalu
up on top of a range} _{ngapa taranalalu
water up above, rain} _{wonka taranalalu
optical horizon

Reuther: "der Augenhorizont".

as far as the eye can see.} _{mita taranalalu
more elevated country} _{kajiri taranalalu
upstream; up a creek} _{ditji taranalalu
sun up above, sun overhead} _{pirra taranalalu
moon overhead} _{ditji tandra taranalalu
stars overhead} _{pariwilpa taranalalu
sky above} _{miri taranalalu
high up above; high overhead} _{paja taranalalu
birds above, birds overhead} talpaninkurunkuru earth-worm feminine gender. taliri crust masculine gender. Volgesang note on Hosfeld translation: "native say daliri" _{pantu taliri
salt crust on top of a lake} talta rent; cleft; gap; crevice masculine gender. _{mita talta
crevice, cleft in the ground} _{pita talta
crack, split in wood} _{kirra talta
cracked, split boomerang} _{wona talta
cracked digging-stick} _{koko talta
cracked, hollow tree} _{marda talta
cracked stone} _{punga talta
wurley riddled with holes} taldrarina to burst; to tear apart Note: There is no No. 3089. talpura dalpuRa calm masculine gender. talpurarina to grow calm talpura nganana Reuther: "Verb mit Zeitwort". However, a Zeitwort is a verb. The author evidently meant to say: and with the auxiliary verb 'to be'. dalpuRa ngana-rna to be [perfectly] still, to be calm tarauana to clean; to sweep; to scatter to and fro _{paua tarauana
to clean seed} _{jaua tarauana
to peel small [native] onions} _{mita tarauana
to sweep the ground
the wind does this.} _{kirra tarauana
to throw boomerangs to and fro} _{jaura tarauana
to broadcast news this way and that} _{poto tarauana
to give articles away here, there and everywhere} _{kakatji tarauana
to pick grubs out of the ground} tarauanaterina to clean or pick out something for oneself tarauajirbana to clean something for somebody else tarauanietja cleaner these are the women. tarauanalalu [process of] cleaning Wadlanguruni cleaned her seed. tataura firm; steadfast; fearless _{kana tataura
fearless person} _{mana tataura
free mouth} _{mara tataura
free hand
that takes along anything without asking.} _{manu tataura
uninhibited nature
[in the case of one] who does what he thinks.} _{tiri tataura
straight out wild, striking fearlessly at random} _{piti tataura
to show the point [of one's spear]
i.e. to speak up against one who is stronger.} _{pantja tataura
straight legs

Reuther: "Fuesse" 'feet', However, pantja are the 'knees' or 'legs'.

i.e. to go straight to the spot.} _{watara tataura
wind that approaches in full force} _{talara tataura
rain that approaches in full force]} _{tataura tajina
to keep on eating regardless of others} _{tataurali tajina
to grab and eat
without being asked.} _{tataura kinkana
to laugh regardless of others
whether they are asleep or not.
adverb use.} _{tataura wirarina
to wander about free and easy, to go about unmolested, to go about unabashed} tataurarina to become fearless, to become bold, to become undaunted tataurarinaterina in one's own interests to show no fear, to become fearless tatauralalu [state of] being afraid tatauraetja fearless person tarli tharli tongue; [language] masculine gender. _{kana tarli
man's tongue} _{kindala tarli
dog's tongue} _{wona tarli
wide, sharp [edge] of a digging-stick} _{kirra tarli
both ends of a boomerang} _{kalara tarli
cutting edge of a stone axe} _{tula tarli
cutting edge of a stone chisel} _{tarli
Here and in numerous subsequent paragraphs. Reuther wrote "tali". However, I have spelt the word consistently throughout.
pilki
different tongue, language} _{tarli kamaneli
one's own language} _{tarli tula
strange language} _{tarli karpakarpa
unintelligible language} _{tarli madlentji
bad speech [or remark]} _{tarli ngapaljerra
comic language, amusing language, amusing tongue} _{tarli ngurunguru
loud tongue} _{tarli manka
emphatic speech, vigorous speech} _{kana tarli
people's tongue
to call to other people} _{mita tarli
earth's tongue
loud rumbling [noise] of the earth, when a piece [breaks off and] rolls down below.} _{talara tarli
thunder on the horizon
when rain is on the way.} _{turu tarli
tongue of fire} _{marda tarli
stone tongue
sound of grinding seed.} _{ditji
Reuther: mita tarli "der bestimmt ausgerufene Tag". However, see the meaning of mita tarli (paragraph 16). What is more, 'day' is ditji, I have amended Reuther's phrase accordingly.
tarli
definitely announced day} _{tarli nunkani
his voice} _{tarli ngumu
fine language; good voice, good speech} _{tarli wilparina
for one's tongue to loosen up
i.e. when a person who was silent now speaks.} _{tarlieli nandrana
to kill with the tongue
to put to silence.} _{tarlieli tapana
to drink with the tongue, to lick} _{tarli puduku
discreet tongue
i.e. when something is discussed in secret [or private].} _{tarli marra
new tongue, speech, [piece of] information} _{tarli palaru nganana
to agree in a conversation} _{tarlieli karakarana
to tie (wrap) up with the tongue or speech
to beg, hard press a person to do something.} _{tarlieli dakana
verbally to prod} _{tarli marra ngankana
to make a new language
when a child begins to speak.} _{tarli manju
friendly speech [or remark]} _{mita tarli wirina
[for there to be] an earth tremor, an earthquake} _{tarli ngunku
unanimous discussion} _{tarli piltjaru
many-sided discussion [or conversation]} _{tarli pundu
unreserved conversation} _{tarli pani
no voice; no discussion
when one has not been called or invited.} _{tarli worku
to send word roundabout} _{tarli ngandrana
stuttering tongue

Reuther: "zweizuengige Rede".} _{tarli mandru
deceitful talk, duplex talk, insincere talk} _{tarli tintana
to forget a language} _{tarli jelbi
tip of the tongue} _{tarli woda
root of the tongue} _{tarli wunpuru
broad cutting-edge} _{tarli mardarina
for one's tongue to become [as hard as] stone
when there is no meat to be had.} _{tarli waltowalto
weak tongue
in the case of a sick man.} _{tarli pirna
big tongue
i.e. a braggart; big talker; [windbag].} _{tarli dukaraterina
for one's tongue to tear itself out
i.e. continually to bawl during a ceremonial song.} tarlirina tharli-Ri-rna to learn to speak _{kupa tarlirina
for a child to learn to speak} _{kana tarlirina
to become a conversation more and more
i.e. to keep on calling out.} _{murani tarlirina
to know how to relate a legend better [each] time} _{mita tala tarlirina
to mention a placename} _{poto tarlirina
to mention the name of a thing} tarliribana tharli-Ri-ipa-rna to cause to speak; to teach to speak; to sharpen _{kupa tarliribana
to teach a child to speak} _{kirra tarliribana
to flatten a boomerang
by tapering (sharpening) it at both ends.} _{kalara tarliribana
to sharpen a stone axe} _{kana tarliribana
to mention a man by name; to determine [which] man} _{mita tarliribana
to give a place a name} _{kupa tarliribana
to give a child a name; to name a child} _{pita tarliribana
to give a tree a name
after a [certain] muramura.} _{mardawonpa tarliribana
to name a range} _{muramurali mita tala tarliribana
for [primeval] ancestors
Reuther: "die Urahnen".
to have given the [various] places their names} _{Small children are given a small piece of roasted lizard (pitjila) by their mothers. This is designed to [enable them] soon to learn to speak and become skilled orators.} Dimpiwalakana first cut his mouth open, and then scratched his tongue loose with his fingernails. [Only] in this way could he talk properly. His first word was tiru, which he applied each time or as often as he fashioned a new member on his body. tarlirinaterina tharli-Ri-rna tharri-rna to decide for one's own benefit, to determine something for one's own benefit tarliribalalu tharli-Ri-ipa-lha-rlu [act of] naming, act of designating; act of flattening (of a weapon) tapina to stand still; to stop, to pause, to cease; to stay _{kana tapina
for people to stay
no-one leaving.} _{poto tapina
to leave articles
not to forward them on.} _{ngapa tapina
for water to stand still
not to flow any further.} _{talara tapina
for rain to stop} _{watara tapina
for wind to cease} _{nganti tapina
for an animal to stop running} _{manu tapina
to focus one's mind carefully on something} _{ngara tapina
to set one's heart on a thing} _{ngaltja tapina
to reserve one's sputum
i.e. to exhort, encourage no longer.} _{tidna tapina
to stop one's feet
i.e. to go no further.} _{maua tapina
for dry [weather] to come to an end} _{kaldra tapina
for a voice to cease
i.e. to stop calling out.} _{jindri tapina
for crying, wailing to cease} _{palku tapina
to keep one's body in check
e.g. when a man is no longer annoyed.} _{muka tapina
for sleep to come to an end} _{baka tapina
for shuddering (from cold) to come to an end} _{burka tapina
to desist from one's sadness} _{jaura tapina
for a rumour to cease} _{mudla tapina
for one's face to cease
not to let oneself be seen any more.} _{piri tapina
for an opening
Reuther: "Oeffnung". The usual meaning of is 'place; space'. However, in No. 2749-10 piri ngankana is given the meaning of 'to open'.
to end
i.e. for a boundary to be closed.} _{tapila dikana
to turn back} _{nari tapina
no longer to stir up dust over a dead man} _{mana tapina
to keep one's mouth shut; to be silent} _{kinka tapina
to stop laughing} _{buru tapina
for frost
Reuther (in error): "der Nebel" 'fog'. However, see note under No. 3077.
to disappear} _{tapina ngamana
to sit still} _{tapina turarana
to sleep in peace} _{tapila wapana
to go away for good
to stay.} _{tapinalalu terkaterkana
to end the stopping, to end the sitting still
i.e. to keep on going.} _{tapilalu tikana
to turn back in order to stay} _{milki tapina
to keep one's eyes closed} _{bakara tapina
to end disquiet
i.e. to grow silent.} _{kunkara tapina
for hot wind to stop blowing} _{ngulku tapina
for an accusation to cease} _{tiri tapina
to cease being annoyed} _{tapina tajina
to stop eating} _{tapina ngamalkana
always to keep} _{munta tapina
for oneself to stop
e.g, to give nothing more away.} _{winta tapina?
when will it stop?} _{wolja tapina
to stop soon} tapibana to conclude, to finalise; to bring to finality; to induce to silence _{kana tapibana
to hold a man secure
not to let him go any further.} _{talara tapibana
to force rain to stop
by means of an invocatory song.} _{nandrana tapibana
to make someone stop beating (or) killing} _{jinkina tapibana
to give (someone something) to induce (him) to stay} _{tapibana jatana
to encourage to stay} _{tidna tapibana
to hold onto a man's feet}