Reuther Dictionary

Spelling: paka

[1] Example:

kutjaia mudla baka pilki nganai
the devil has a different type of face
[2] Example:

nauja milki baka pilki
his eyes are of a different kind, nature
Context: they vary from that of ordinary eyes
[3] Example:

nauja kana baka tiri
that man has a hostile manner (habit) about him
[4] Example:

nauja tidna baka pilki
he has a different type of foot
Context: i.e. a peculiar gait.
[5] Example:

kanta baka pilki ngato kampana warai
I have collected an unusual type of grass or plant

Spelling: paka yarruyarru

nauja kana bakajerrujerru
this person is very fit

Context: hearty and energetic.

Spelling: paka kartyi-rna

Mythology: 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.

jakajai nauja karari bakakaritjina warai!
well, I never! he is now a transformed (almost disguised) type of man

Context: possibly because he has shaved off his beard

Spelling: pakarna

Grammar: conjunction and adverb

Comparative: Wkng also Kuj also Tir also Wkb also Jaur also Jandr also Bill also

Comparative: 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

[1] Example:

jundru paia ngamalkai, ja ngato bakana
you have a bird, and so have I
[2] Example:

jidni wapanani, ngani bakana
if you go, I am going too
[3] Example:

wata windri jundru, a-ai, bakana ngato buka ngantjai
not only you like bread, no, I like it too

Spelling: pakarna-matha

Context: e.g., to reveal a secret sin or misdeed.

Grammar: conjunction and adverb

Grammar: 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.

Context: Among other tribes bakanamata is represented by the following [terms].

Comparative: Wkng also Kuj also Ngam also Tir also Jaur also Jandr also Bill also Wkb also

Spelling: pakarna-tha

Grammar: conjunction and adverb

Grammar: 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.

Spelling: paka ngurru

Context: 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.

Spelling: paka nhinthanhintha

minandru jidni bakanintaninta materandru?
why do you show such natural modesty in the presence of [young] men?

Context: or why are you so bashful in front of men?

Spelling: paka pilki

Context: so as to leave a bad impression.

[1] Example:

nauja kana bakapilki
that person has a strange nature
[2] Example:

jidni karari bakapilki
you look [quite] different today
Context: there is something wrong with you.
[3] Example:

jidni karari bakapilki, jundru ninaia nandrana warai
you look different today you have (secretly) killed him
Context: or your eyes (your looks) betray that you have killed him

Spelling: paka pirna

Ethnography: 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.

[1] Example:

nauja materi bakapirna
this [young] fellow is girl-mad
[2] Example:

nania mankara bakapirna
that girl runs after every man [she sees]

Spelling: paki-rna

Context: Used in Diari of clouds, when they send forth rain in torrents, or when they disperse. Examples in Diari follow.

Mythology: 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.

Comparative: Wkng burst Kuj burst Ngam burst Tir burst Wkb burst Jaur burst Jandr burst Bill burst

Comparative: 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

[1] Example:

tapa bakina warai
the sore has opened up; the wound has burst
[2] Example:

nguramarali bakila wapaia
the rosy-fingered morning has dawned
[3] Example:

nauja marda bakina warai
the stone has cracked
Context: from the heat.
[4] Example:

nauja turu bakina warai
the fire has burst into flame
Context: from wood laid on the coals
[5] Example:

minandru jidni nurujeli tiri bakina warai?
why did you immediately get cross? or why did you fly into such a quick rage?
[6] Example:

karari tiwi bakina warai
today the flower opened up, (or) the bud burst
[7] Example:

ngani tjuru bakina warai
I recall; now I remember
[8] Example:

mangatandra ngakani bakina warai woldrali
I feel sick from the heat

Spelling: paku

nauja bakujeli ngankai
he is doing it freely out of his own initiative

Context: without precedent, example, and so forth.

Spelling: paku

Grammar: Also bakujeli.

Mythology: 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.

Comparative: Wkng futile, useless Kuj futile, useless Ngam futile, useless Tir futile, useless Wkb futile, useless Jaur futile, useless Jandr futile, useless

Addition: Reuther notes that the forms above are used in intransitive clauses. The following forms are used in transitive clauses.

Comparative: Wkng futile, useless Kuj futile, useless Ngam futile, useless Tir futile, useless Wkb futile, useless Jaur futile, useless Jandr futile, useless

Comparative: 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?

[1] Example:

ngani baku wapana warai
I went out in vain
Context: i.e. had no success.
[2] Example:

minandru jundru ngana bakujeli nandrai?
why are you hitting me for nothing?
Context: without my having deserved it.

Spelling: paku yatha-rna

[1] Example:

nauja kana baku jatai
that man speaks untruthfully
Context: in his heart he thinks otherwise.
[2] baku danina to leave without a word of farewell
Context: without saying anything.
[3] baku kokaterina to praise oneself without just cause
[4] bakujeli wirarina to run about (hunt) without success
[5] bakujeli jinkina to give, to present gratuitously
[6] baku wilpanto unable to pay
[7] baku jindrana to cry without reason
[8] baku wokarana to come unbidden
[9] baku kalkaterina to wait in vain
[10] baku wokarana to turn up empty-handed
Context: without bringing anything along.

Spelling: paku-yitya

Context: virtually a liar.

Spelling: paku-yali dikirdikipa-rna

Context: 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

Spelling: paku-rna

Mythology: 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.

Comparative: Wkng to dig Kuj to dig Ngam to dig Tir to dig Jaur to dig Jandr to dig Bill to dig

Comparative: 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

[1] Example:

ngaiani waru ngapa bakuna wonti
previously we used to dig for water
[2] Example:

ngaiani waru buka bakuna wonti
previously we used to dig up food
Context: i.e. roots to eat.
[3] Example:

tanali ngana ngara bakuna warai
verbally they attacked me for so long, that I lost my temper
[4] ngara bakuterina
Grammar: 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.
[5] ngara bakumalina to dig into one anothers' hearts; mutually to provoke, to torment each other, to aggravate one another

tanali kaltindru ngara bakumalina warai
they provoked, tormented, angered each other over a spear

Grammar: reciprocal verb.
[6] bakuterina
Grammar: intransitive form.

Context: [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

Spelling: parlu

[1] kana balu naked person
[2] mita balu bare (naked) ground
Context: without plants or bushes.
[3] pariwilpa balu bare sky, cloudless sky
[4] pita balu bare tree
[5] jaura balu smooth words, naked words
Idiom: flattering, adulatory words.
[6] jaua balu peeled onion
[7] manu balu even temperament
[8] nganka balu naked beard
Context: shaved-off beard.
[9] nganti balu hair-singed animal
Context: i.e. when an animal's hair has been singed off in the hot ashes.
[10] minka balu naked burrow
Context: i.e. empty burrow without footprints leading to the entrance.
[11] marda balu smooth stone
[12] mara balu naked, helpless hand
Context: when a man has no helpers.
[13] mangatandra balu bare head; bald head
Context: without hair, i.e. a bald pate.
[14] tidna balu soft, smooth feet
[15] kana balu normal figure of a man; man of normal build
[16] palto balu clear, bare (naked) track
Context: i.e. no grass [growing] on it.
[17] njurdu balu devoid of body hair; ohlivious to shame
[18] mana balu naked mouth]
Idiom: man without a moustache
[19] paratara halu bushless plain
[20] panto balu vegetationless lake-bed
[21] talpa balu naked ears
Idiom: when a person listens attentively and obeys.
[22] piti balu cloudless horizon
[23] kirra balu boomerang without engraved markings [or symbols]
[24] doku balu smooth back
Context: without weals or cicatrices.
[25] pida balu naked breast
Context: Used in reference to birds, when they have lost their feathers.
[26] panji balu small, smooth sticks
[27] tiri balu smooth angry
Idiom: everybody angry with one another.
[28] talara balu naked rain
Idiom: sheer rain when the sky is covered with virtually black clouds.
[29] kalti balu smooth spear
[30] pirra balu coolamon devoid of engraved markings

Spelling: parlu-yitya

Spelling: parlu-lha

Spelling: parlu-lha-rlu

Mythology: The two wives of Jelkabalubaluna shaved off their [pubic] hair (winti) thus making themselves balu. They also peeled the jaua [bulbs] balu.

Spelling: parlu-ri-ipa-rna

[1] nganti baluribana to singe the hairs off an animal
[2] jaua baluribana to peel 'jaua' [bulbs]
[3] kapi baluribana to shell an egg
[4] mita baluribana to sweep the ground
Context: [The wind does this].
[5] ngarimatali mita baluribana for a flood to make the ground smooth and even
Context: that is to say, it fills the hollow places with water.

Spelling: parlu-Ri-rna

[1] ngura balurina for a place or camp to become empty (of people)
[2] kanta balurina for grass to grow empty
Idiom: for the grass to dry off and the ground become bare.
[3] njurdu balurina for a body to becone naked of hair
Context: when body hairs are singed off.
[4] mangatandra balurina for a head to grow bald
Context: to become a bald pate.
[5] jaura balurina for words to become smooth
Idiom: for various opinions to become reconciled.
[6] manu balurina for ideas to meet with agreement
[7] ngulku balurina for an accusation to become unanimous
Context: as when people agree in their judgement over the actions of another.
[8] pita balurina for a tree to shed its leaves
[9] tjilbi balurina for corners, points, ends [or edges] to merge together
Context: in reference to rainclouds.

Spelling: pama-mali-rna

Context: e.g. bread, seed, grass, vegetables, etc.

Idiom: In accordance with the proverb: 'Everybody is his own neighbour', [i.e. every man for himself!].

Spelling: pama-ma-rna kulka-rna

tanali paru bamamana kulkana warai
they came to get our fish first

Context: from out of our lake, so as to spare their own, (namely) those in their own waters.

Spelling: pama-ma-rna mani-rna

nulia buka bamamana manina warai
he came before time to collect the food

Spelling: pama-ma-rna thayi-rna

Grammar: 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

Spelling: pama-ma-rna-yitya

Ethnography: 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

Comparative: 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

Mythology: 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.

Spelling: pama-rna

Context: 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.

[1] Example:

ngato bamana warai, nauja kutuni burinani
positively, with my own eyes, I saw him falling into the hole
[2] Example:

ngato jidna bamana warai, jundru kurujeli maninani
I positively saw (observed) you stealing

Spelling: pama-tharri-rna

Mythology: 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.

Spelling: panpa-rna

Comparative: 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

[1] Example:

ninkida nau banbana warai
here he stopped
Context: i.e. he did not continue on.
[2] Example:

matja kumari banbai
[flow of] blood has already ceased
[3] Example:

matja ngapa banbai
water is already stationary
Context: i.e. has ceased to flow.
[4] Example:

pungani miri ditji waka banbana wonti
the star stood still above the house (in Bethlehem)
[5] Example:

ninkida paltu banbai
here the track terminates, comes to an end
[6] Example:

dako kajirani banbai
the sandhill finishes up in the creek

Spelling: panpa-inga-rna

Grammar: 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.

Context: 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.

Spelling: panpa-inga-rna wirri-rna

Grammar: 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].

Spelling: panyipanyi-rna-yitya

Addition: Reuther spells this item using the root "banjabanja" while No. 15 has the root "banjibanji".

Spelling: panyipanyi-rna

Context: 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

Mythology: 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.

Comparative: 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)

Comparative: 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)

Comparative: 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)

[1] Example:

nania kintala ngandri banjibanjiji
[here] comes a bitch jogging along
[2] Example:

pinaru dumpadumpai
an old man is tripping along
[3] Example:

paia walawalakai
the bird is hopping along

Context: The following examples show it [used] as an adverb.
[4] Example:

nania kintala ngandri banjibanjina dikana warai
the bitch has turned round and is trotting back
[5] Example:

pinaru dumpadumpana dikana warai
the old man has turned round and is tripping back

Spelling: panki

[1] kajiri-banki edge of a stream
[2] ngura-banki side, outskirts of a camp
[3] pantu-banki edge of a lake
[4] nari-banki edge of a grave
[5] dako-banki side of a sandhill
[6] pita-banki side of a tree
Context: right or left.
[7] marda-banki edge of a stone; side of a mountain, side of a range
[8] nganti-banki round about an animal
Context: in order to encircle and catch it.
[9] 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
Context: with a side-glance
[10] pirra-banki side of a coolamon
Context: i.e. a wooden bowl or dish.
[11] billi-banki side of a dillybag
[12] banki ditji dunka on the side where the sun rises
Context: i.e. on the east side.
[13] banki-kunankari south side
[14] banki jatana to converse sideways
Context: not face to face.
[15] banki ngankamalina to speak to one another from a side position
Context: not directly facing one another.

Spelling: panki-lha

Mythology: 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.

Comparative: 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

[1] Example:

tana bankila palina warai
they died as hermits
[2] bankini wapana to walk apart or aside; to walk around within a short distance
[3] Example:

talara banki wapai
rain is moving around in close proximity
[4] bankini turarana to sleep adjacent to
Context: a place or person.
[5] bankini ngarana secretly, on the aside, to listen in; to eavesdrop

Spelling: pankithiri

Context: literally, both sides angry (with each other, because the ribs are situated on opposite sides).

Spelling: paru

Comparative: Wkng yellow Kuj yellow Ngam yellow Tir yellow Wkb yellow Jaur yellow Jandr yellow Bill yellow

[1] Example:

nauja karku baru
the ochre is yellow
[2] Example:

nauja kintala njurdu baru
the dog has yellowish hair
[3] Example:

nauja woma malka barubaru
the snake has yellow markings [or stripes]
[4] Example:

markara nania moku baru ngamalkai
this 'markara' (a type of fish, feminine) has yellowish bones
[5] Example:

pungamoku baru ngankau!
paint the skeleton of the house yellow

Ethnography: 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.

Mythology: 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.

Spelling: paru

Context: nauja baru he yellow the yellow one

Grammar: Here nauja takes the place of the article. Also nauja baruta one who is painted with yellow ochre

Spelling: paru-maRa

Grammar: The suffix -mara with, in contrast to -nto, denotes a relationship of intimate contact, association, or fellowship.

Ethnography: 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.

[1] noamara with one's own marital partner; each of a married couple
[2] kupamara with one's own child
[3] barumara with yellow ochre

Spelling: paru-nthu

Grammar: The suffix -nto expresses the preposition 'with', (which does not exist independently), and governs the dative case. The following are examples.

[1] noanto with one's lawful spouse
[2] kananto with the people
[3] widlanto with the woman
[4] kupanto with the child
[5] barunto with yellow ochre
Context: In the case of nauja kana barunto person with yellow ochre (in his dillybag), a kind of external [independent and impersonal] relationship is implied.

Spelling: pirda

Context: The word is represented as bida in all other dialects also.

Mythology: 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.

Spelling: pirli

Ethnography: 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).

Mythology: The muramura Kulukupana was the first to weave billi 'netbags' out of punku and kalku.

Comparative: Diari woven bag Wkng woven bag Kuj woven bag Ngam woven bag Tir woven bag Wkb woven bag Jaur woven bag Jandr woven bag

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Ngameni word, billi meaning string-bag and kujura type of grass.

Context: [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.

Spelling: pirni-rna

[1] Example:

ngapa biniau, ngato bakana tapananto
leave some water, I, too, would like a drink
[2] Example:

mita binianimai, ngaiani wokarananto nandrala
(you friends), quit the country, we are coming to kill
Context: The thought implied is already suggested in the first part of the sentence, [viz.], lest you, too, are killed.
[3] Example:

Wonkangurujeli mita binina warai, kana tula naka karari ngamai
the Wonkanguru people have vacated their country, so that today strangers occupy it
[4] Example:

nauja palina warai, ja nulia ngakangu poto nunkani binina warai
he died, leaving his possessions to me
Grammar: the sequence palina warai is a tense-form indicating 'today'.

Spelling: pirni-rna-yitya

Context: The bininietja is a person who likes to leave something [for others], he is therefore the opposite of bamanietja, cf. No. 11G.

Comparative: 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

Mythology: 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.

Spelling: purda

[1] Example:

nauja ngapa buda nganai
the water is shallow
[2] Example:

kanta wata punkai, ngangau mita buda nganai
the grass isn't growing, because the (good) ground is flat

Spelling: putha parlpa

Grammar: numeral and adverb.

Comparative: Diari times Jaur times Jandr times

[1] buda marapu very often
[2] buda kulno once
[3] buda parkulu three times

Spelling: purda-yitya

Context: 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.

Spelling: purda wardu

Context: in contrast to pajiri long; longish; elongated). minandru jundru budawordu ngankana warai? why did you make it so short and small? For example, firewood.

Spelling: purdu

[1] Example:

ngaiani karari punga kulnuni buda nganana warai
today we were all together in one house
[2] Example:

poto ngakani buda parai
all my things are lying together
[3] Example:

nauja potubuda wapana warai
he left with all his possessions

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from bujuru to fall. This plant loses its leaves, so that only the thorns remain.

Spelling: puka

Context: 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.

Ethnography: 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.

Ethnography: Anyone occupied in bread-making may touch neither his beard nor his hair, lest some hairs 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.

Mythology: 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).

Comparative: 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

Ethnography: 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.

Spelling: puka thandra

Etymology: 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.

Spelling: pukapuka

Spelling: puka ngandru

Etymology: [From] ngandru bunch, cluster, pile, heap.

Context: If in the middle of a bare and flat piece of country there is a spot overgrown with trees, that is bukangandru.

Spelling: None

Context: literally, this word means: 'one who ducks behind the bushes in the wake of women[folk]'.

Spelling: pukatyiri

Context: i.e. along its banks, (provided, of course, that the surrounding area is clear or devoid of trees).

Spelling: pukartu

Ethnography: 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.

Spelling: None

Context: to no avail, unsuccessfully.

Ethnography: 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.

ngato ninaia bulu dauadauana warai turuja wapana
I [tried] unsuccessfully to prevent him from going for firewood

Spelling: pulyupulyu

Context: 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.

[1] Example:

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
[2] Example:

minandru jidni ngakangu buljubulju nganai?
why are you annoyed with me?
Grammar: ngakangu, in the Diari dative case, also expresses the German accusative.

Spelling: pulyupulyu

buljubulju ngani, tanali ngakangu wata billi jinkina warai
I am dissatisfied, because they have not given me a net-bag

Spelling: pulyupulyu kurra-rna

Spelling: pulyupulyu nganka-iyirpa-mali-rna

Grammar: reflexive.

tana buljubulju ngankijiribamalina warai ngantindru
they grumbled against one another regarding the meat

Spelling: pulyupulyu wapa-rna

Context: An example is: nauja buljubulju wapana warai he went on his way (today or yesterday) in a disgruntled mood

Spelling: pulyupulyu-yali

Grammar: 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.

[1] 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
[2] Example:

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
[3] Example:

minandru jundru ngana buljubuljujeli nandrai?
why are you (in thought) killing me?

Grammar: 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.

Spelling: pulyupulyu-ri-lka-iyirpa-mali-rna

ngaiani karari buljubuljurilkijiribamalina warai kirrandru
today we were at loggerheads over the matter of a boomerang

Spelling: pulyupulyu-ri-rna

Grammar: 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

Spelling: pulyupulyu-ri-rna

Context: 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)

Spelling: pulyupulyu-ri-rna-yitya

Context: The adjective, [applicable to] both verbs, is identical in all dialects.

Comparative: Wkng surly Kuj surly Ngam surly Tir surly Jaur surly Jandr surly

Mythology: 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.

ngaiani nunkangu milkila nauja buljubuljurinietja
we have heard of (known) him as being an angry [type]

Context: i.e. one who gets easily upset.

Spelling: pulyupulyu-ri-rna-yitya

Context: one who is constantly surly, disgruntled, dissatisfied.

Mythology: 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.

Comparative: Diari to grumble Wkng to grumble Kuj to grumble Ngam to grumble Tir to grumble Wkb to grumble Jaur to grumble Jandr to grumble

Spelling: pulyurru

Context: 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.

Ethnography: 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.

Comparative: 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

[1] Example:

karari mita buljuru nganai
today the ground is boggy or miry
Context: since it has rained
[2] Example:

ngamalkateriau, ninkida buljuru jeljujelju!
be careful, (lest you sink down); there is only a dry crust of earth on top of this bog

Spelling: purlku

[1] Example:

ngani bulku
I am [only] half satisfied
[2] Example:

ngani kamanelini bulku
I don't have enough without my friends

Context: or better [expressed]: I would like to be among my friends.
[3] Example:

ngani bulku ngamai jurangu kana ngaljeni
I am not satisfied with you few people, (there should be more of you)

Context: when blown up with foul air.

Etymology: This is a verb [compounded] from bulkuru and tjarana. While bulkuru means spiritual infusion; breathing into the heart, tjarana means to rise up, expand, swell up, to fill up, rise, become puffed up

Comparative: 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

[1] Example:

nauja bulkurutjarai, ngato bakana pita maninanto
he is dilated (with anger), I too must get myself a piece of wood
Context: to be able to resist him.
[2] Example:

nauja nganti karari bulkurutjarai
the carcase is swelling up
[3] Example:

matja nauja bulkurutjaranani, ngana karkau!
when it has risen, call me
[4] Example:

nguna ngakani karari bulkurutjarai
my arm is now swelling up
[5] Example:

tandra talarandru bulkurutjarai
the seed is swelling from the rain
[6] Example:

jundru ngumu marapu tajina warai bulkurutjarala
you have eaten a lot of good food to increase your girth
Context: to grow strong.

Context: by pumping air into it.

Mythology: 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.

Spelling: pulu

Grammar: [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.

Comparative: Diari white Wkng white Kuj white Wkb white Jaur white Jandr white

[1] Example:

paja palpali tiribuda bulu ngamalkai
some birds have very white feathers
[2] Example:

kintala ngakani bulu nganai
my dog is very white

Spelling: pulu

Context: e.g. not able to do; not able to understand; not able to hear.

[1] Example:

ngato ninaia bulu ngujamai
I cannot recognise him
[2] Example:

kanali ngana patai, ngangau ngani bulu wapai
people are grabbing me, therefore I cannot go
[3] Example:

ngato ninaia bulu nandrana warai
I could not hit him
[4] Example:

ngani milingeru tanangu bulu jatai
they never listen to what I say
[5] Example:

ngani nunkangu bulu karipateriji
I cannot lay hands on him

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

Context: bulu in all dialects.

Spelling: pulu dawa-dawa-rna

Context: 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].

Spelling: pulu muku

Spelling: pulu-ri-rna

Context: in contrast to maua, meaning to be hungry; [empty].

Comparative: 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

[1] Example:

ngani karari bukali bulurina warai
I am now satisfied from [eating] bread
[2] Example:

jidni karari potujeli buluriamai!
you be satisfied (have enough) now with things
[3] Example:

nauja pantu bulurina warai
the lake is full

Idiom: literally, 'the lake is satisfied', in contrast to: nauja pantu mawa nganai the lake is empty literally, 'the lake is hungry, or unsatisfied'.

Spelling: punnga

Context: 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.

Ethnography: 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

Ethnography: 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.

Mythology: 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.

Comparative: 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

Spelling: bunnga-lha

Context: 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

Spelling: pununu

Context: 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.

[1] Example:

ngani bununu parai
I am scratching myself (where it itches)

Context: literally in German: 'I an itchy, therefore I am scratching [myself] or laying a hand on [the itchy spot].
[2] Example:

kintala witja bununu parai, tidnali muruwateriji
the scabious dog has the itch (and in order to get rid of the itch,) he is scratching himself with his paw

Grammar: 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 scabious dog to scratch himself with his paw'.
[3] Example:

mudla bununu parai, kanali ngana dikai
my nose is itching; people (somewhere) are mentioning my name

Ethnography: 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.

Spelling: pununu parra-rna-yitya

Context: 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.

Spelling: pununu parra-ipa-rna

[1] Example:

kangujeli ngana bununu paribai
perspiration is making me feel itchy
[2] muntju

Spelling: pununu pirna

Idiom: 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.

Mythology: 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.

Comparative: 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

Spelling: purka

Context: 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 recognize 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.

Spelling: purka danga-rna

Comparative: Wkng to frighten Kuj to frighten Ngam to frighten Tir to frighten Wkb to frighten Jaur to frighten Jandr to frighten

[1] Example:

minandru jundru ngana burka dangana warai?
why did you give me such a fright?
[2] Example:

ninaia ngaiani burka dangala nganai
we will strike terror into him
[3] Example:

minandru jidni pirna mindriai?
why are you running like that?

Context: Answer:. palpali ngana burka dangana warai because some folks have scared me

Spelling: purka yirtyi-rna

Idiom: 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.

Spelling: purkapurka pirna

Grammar: this is in very intensified form, expressing the most intensive feelings.

Comparative: Wkng dejected Kuj dejected Ngam dejected Tir dejected Wkb dejected Jaur dejected Jandr dejected

[1] Example:

Davidina burkaburkapirna nganana wonti nunkani kupandru Absolom
David was very dejected because of his son Absolom
[2] Example:

nulia ngaianina burkaburkapirna ngankana warai nunkani jaurali
he made us very contrite with his message

Spelling: purkapurka-ri-rna

Comparative: 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

[1] Example:

Josephana burkaburkarina wonti ngaperi mudla najila
Joseph grew increasingly wistful longing to see his father's face
[2] Example:

nariwonpani ngani nankangu burkaburkaljeriji
at the grave-mound I keep on sorrowing for her all the more
[3] Example:

nunkangupini tinkani ngani jinkangu burkaburkarina warai
I sorely longed for you last night
[4] Example:

Adam ja Eva burkaburkarina wonti tepia tandrani
Adam and Eve had strong yearnings for the fruit of life

Spelling: purka-kantyi

Context: 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.

Spelling: purka-li

Comparative: Diari sorry Wkng sorry Kuj sorry Tir sorry Wkb sorry Jaur sorry Jandr sorry

[1] Example:

jinkani muntjani ngani burkali, jidni paliati
I am concerned about your sickness, lest in the end you die
[2] Example:

najinajibau tana kupa, ngani burkali, tana kutuni puriati
watch the children: I am scared lest they should fall down the hole
[3] Example:

ngani burkali nganana warai talara godananto
I was longing for rain to fall
Context: as I had no water to drink.
[4] Example:

ngani jinkangu burkali karari, ngangau ngato jinkangu tapa jinkina warai
I am now grieved (regretful) that I inflicted a wound on you
[5] Example:

ngani jinkangu burkali, ngana nandramai kalala
I am sorry for you, strike me in retaliation
Context: because I hit you first.
[6] Example:

ngani burkali nganai madlentjandru
I am fully contrite because of my evil misdeed

Spelling: purka-li nganka-rna

[1] Example:

jidni ngaianingu wokaranani, jundru nari manila nganai
if you come to us, you will be killed

Context: Thereby the person concerned has been burkali ngankana.
[2] Example:

ditjini parkulani jidni palila nganai
in three days you will die
[3] Example:

nulia ngaianina kurukurubani-jaurali burkali ngankana warai
he made us contrite through his words of admonition
[4] Example:

ditji pirnali ngaianina burkali ngankana wonti
the sun terrified us (with signs)
Context: during an eclipse of the sun.
[5] Example:

mita wirinali ngaianina burkali ngankana wonti
an earth tremor scared us

Comparative: 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

Spelling: purkalya-ri-rna

Comparative: 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

[1] Example:

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
[2] Example:

ngani burkaljerina warai kamaneli najila
I was worried to see my friends
[3] Example:

nauja ngaperani ja ngandrini burkaljeriai
he is full of yearning (is longing) for his father and mother
[4] Example:

ngakani kintalani ngani burkaljeriji
I feel sorry for my dog

Spelling: purka ngurru

Comparative: Wkng unsympathetic Kuj unsympathetic Ngam unsympathetic Tir unsympathetic Wkb unsympathetic Jaur unsympathetic Jandr unsympathetic

[1] Example:

nauja kana burkanguru
that person is unsympathetic

Context: has no feeling.
[2] Example:

nauja terkai burkanguru
there he stands, fearless

Spelling: purka ngurru-yitya

Context: lover of those who are burkanguru.

Context: more than the burkaburkapirna.

Comparative: Wkng fearless one Kuj fearless one Ngam fearless one Tir fearless one Wkb fearless one Jaur fearless one Jandr fearless one

jidni burkanguruetja
you love the 'burkanguru'

Spelling: purku

Context: 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.

Addition: At entry 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."

Comparative: Wkng type of bush

Spelling: purru

Context: The Tirari and Kujani say: .

Mythology: 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.

[1] 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
[2] pantu burru end of a lake, shore of a lake, edge of a lake

pantu burruni karitjiau!
go around the ends etc. of the lake
[3] pirra burru side of a wooden dish

bira burruni wilpa kulno nganai
there is a hole in the side of the dish
[4] 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"]
[5] talara billi burru fringe of a strip of rain

talara billi burru nauja ngariji
a strip of rain is falling
Context: it is raining at the fringe.
[6] mandra burru side of the stomach or belly
[7] Kunari burru end of Cooper Creek
Ethnography: 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.
[8] burru end of a piece of wood

Spelling: purru

[1] Example:

karari tinkani buru godana warai
there was a fall of dew last night
[2] Example:

burujeli kanta nandrai
the dew is killing the grass

Context: making it wither.

Spelling: purru

Context: 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.

Mythology: 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.

[1] Example:

buru! mina kana jidni?
oh, no! what sort of a person are you?
[2] Example:

buru! ngapa pirna ja kanta marapu ninkida!
lo, behold! here is lots of water and grass
[3] Example:

buru! kana marapu ngato najina warai karari!
well, I never! today I saw crowds of people

[1] Example:

minandru jura pintani buruburubana paraia?
why have you broken up the marriage?
[2] Example:

tanali ngaianina ngapandru buruburubana warai
they chased us away from the water
[3] Example:

watarali ngaianina buruburubana warai wapananto
the wind prevented our going
[4] Example:

mindriau! tanana buruburubala, tanali woniati
hurry to intercept (prevent) them, lest they begin (to work, collect, etc.)

Mythology: 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.

Addition: Reuther also spells the name of this muramura as "Kirlawilina".

Comparative: 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

Spelling: purru yurlka-rna

Context: 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.

Mythology: 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.

Comparative: Wkng to swallow Kuj to swallpw Ngam to swallow Tir to swallow Wkb to swallow Jaur to swallow Jandr to swallow

[1] Example:

jakajai, ngato buka burujulkana warai
goodness gracious, I swallowed the [whole of the] bread (not just portion of it) the wrong way
[2] Example:

mandikilla ngato burujulkana warai
I have swallowed a wave of water

Context: 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.
[3] Example:

mandikilla ngana burujulkana warai
A wave has swallowed me
[4] Example:

ngato turutupu burujulkana warai
I have swallowed the smoke

Ethnography: 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.
[5] Example:

nulia kanali pitjiri burujulkana warai
that man has swallowed the pitjiri

Context: or the pitjiri has swallowed the man. When a man has wandered into strange territory and not come back, again it is said:.
[6] Example:

mita tulali ninaia burujulkana warai
the strange land has swallowed him up

Context: 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].

Spelling: purru-lha

Context: 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.'

Spelling: purru-lka-rna

[1] Example:

warukatieli kapi burulkai karawarani
emu protects (covers) its eggs from the eagle
[2] Example:

ngandrieli kupa burulkai kilpani
a mother protects her child from the cold
[3] nulia milingeru jaura burulkai he always holds his counsel
Context: does not say much.
[4] Example:

ngato kararindru kati burulkai
from today onward I shall hang on to my clothes

Context: i.e. not give any more away.

Spelling: purru-lka-tharri-rna

Grammar: 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

Mythology: 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.

Comparative: Wkng to protect Kuj to protect Ngam to protect Tir to protect Wkb to protect Jaur to protect Jandr to protect

Spelling: purru-rna

[1] Example:

nauja kilpani burula wapaia
he is crouching down out in the cold
[2] Example:

pirra ngakani buruji
my coolamon is lying there incorrectly

Context: upside down.
[3] Example:

warukati kapini buruji
emu sits on (covers) its eggs

Context: when brooding.
[4] butju buruna to keep one's eyes closed

nauja kana butju buruji
the man is keeping his eyes closed

Context: because they are sore.

Grammar: The transitive [form of the] verb is burubana to turn something over, to sit on pirra ngakani burubamai turn my coolamon over

Comparative: 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

Spelling: purru-rna ngaRi-rna

Context: out of shame not to look up, to be depressed or sad.

[1] Example:

buruna ngariau! warukatieli najiati
bend low, otherwise the emu will see you
[2] Example:

nauja burujali buruna ngarina warai
he is weighed down with deep remorse
[3] Example:

nauja ninkida buruna ngarina warai ngapa tapala
he stooped down here to have a drink
[4] Example:

kana pajiri buruna ngariji punga manani
big people have to stoop low at a small entrance to wurley

Comparative: Wkng
ngopanta ngaritjinta
to crouch down Kuj
warkanta ngarijikanta
to crouch down Ngam
buruna ngarina
to crouch down Jaur
banbangari
to crouch down

Mythology: 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.

Spelling: putyu

[1] Example:

butjujeli paraitji wata najiai
a blind man can (does) not see the light
[2] Example:

butju milki parapara nganai
a blind man's eyes are not open

Spelling: putyu

Comparative: Wkng blind Kuj blind Ngam blind Tir blind Wkb blind Jaur blind Jandr blind

[1] Example:

nauja kana butju
that man is blind

Context: i.e. he does not recall an earlier deed, and so he blindly falls into his enemies' hands.
[2] Example:

nauja kana butju baku karipaterina warai nari manila
this man blindly chases after vanity, (unwittingly) bringing about his own death

Ethnography: 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.
[3] Example:

nauja billi malka butju
that dillybag has blind markings

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

Addition: Reuther changes topic with these examples so I have placed them and the following as numbered sub-entries of the main entry.
[4] Example:

jakajai! ngapa mandra butju
goodness gracious! that sheet (body) of water is blind

Context: i.e. the water cannot see.
[5] Example:

mita karari butju
the ground is now blind
[6] Example:

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

Context: i.e. we cannot see.
[7] Example:

ditji karari butju talarapalkujeli
the sun is blinded today by the clouds

Context: i.e. is hidden by the clouds.

Spelling: putyu panpa-rna

nauja pinaru butju banbanbai marali
the old man is tapping with his hands

Spelling: putya puru-rna

Grammar: butju is an adverb, and buruna is a verb.

Context: 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

Spelling: putyu ngama-rna

jidni butju ngamai jaura ngakani ngulamala?
are you [so] blind, as not to understand my words?

baka n. type, species; style, manner; nature, habit of a person or thing

bakajerrujerru n. hale and hearty nature

bakakaritjina n. transformed nature

bakana conj. too; also; and also; not only... but also

bakanamata conj. report; admission; confession; disclosure

bakanata conj. too; also; and also; not only... but also

bakanguru n. well behaved

bakanintaninta n. modest nature, bashful nature

bakapilki n. different nature

bakapirna n. amorous fool, [profligate, sensualist], one who is mad after men, respectively women

bakina vi. to break open; to open up of its own natural force or instinct; to burst open; to crack; to burst asunder

baku . of itself; without motivation from without; without having received instructions; involuntarily, [automatically]

baku adj. futile; useless; unavailing; unnecessary; uninformed; unsuccessful

baku jatana adv. to speak untruthfully; to speak as though it meant nothing

bakuetja n. lazy fellow; loafer; speaker of idle words

bakujeli dikidikibana vtr. unavailingly to keep an eye on something

bakuna v. to dig; to dig for; to dig up

balu adj. naked; [bare]

baluetja n. sole surviving relative

balula n. person destitute of all friendship; a person thrown on to his own resources

balulalu n. unity; unanimity

baluribana v. to make smooth; to even out

balurina v. to get empty; to become smooth

bamamalina vrecip. to take away the best from one another

bamamana kulkana . to pick up [beforehand] and take away

bamamana manina . to fetch, take away before the time

bamamana tajina . to take away and eat beforehand

bamamanietja n. hasty grabber, snatcher; a greedy, avaricious fellow

bamana v. positively to see; definitely to observe; to eat or take away the best first; to pick out the best; to choose the nicest

bamaterina vi. pick up for oneself

banbana v. to stand still; to pause; to stop; to cease; to go no further

banbingana v. to pull up; to pause for a moment; to stop for a while and then continue on

banbingana wirina . to halt or make a short stop-over while passing by

banjabanjanietja n. trotter, jogger

banjibanjina v. to trot, to jog along

bankila n. one who sits aside or aloof; lurker, ambushman; one who doesn't like to live in camp; recluse, hermit

bankitiri . ribs

baru adj. yellow

baru n. yellow

barumara . with yellow ochre

barunto . with yellow

bida n. navel

billi n. sack, bag, pouch, netbag, dillybag

billikujuru n. type of plant

binina v. to hand over, to deliver, to leave behind, to desert, to quit (a place), to make room

bininietja n. one who leaves things for others

buda adj. shallow; flat; low; not deep

buda palpa num. several times

budaetja n. person who dislikes deep [places]

budawordu adj. shallow-short; some; a little; smashed up, crunched small

budu num. whole, entire; all, all together

bujuru n. type of plant

buka n. bread, non-meat food

buka-malkiri n. meal of respect

buka-tandra n. edible fruit or seed

bukabuka n. thick bush, thick scrub

bukangandru n. scrub, grove

bukaparietja n. whore; harlot, fornicator

bukatjiri n. creek lined with trees on both sides

bukatu n. type of ochre

bulja dauadauana . to hold back or restrain in vain

buljubulju vi. angry, annoyed, vexed, discontented

buljubulju adj. morose; sullen; contrary; dissatisfied; ill-tempered; discontented; irritable; ill-disposed; glum; gesture-wise betraying one's lack of goodwill

buljubulju kurana adv. to devise dissension

buljubulju ngankijiribamalina vrefl. to murmur; to complain against one another

buljubulju wapana adv. to continue on one's way in a sullen mood

buljubuljujeli adj. angry

buljubuljurilkijiribamalina vrefl. to vex each other, to annoy each other

buljubuljurina . to become angry, to become annoyed, to become-discontented

buljubuljurina vi. to be sullen; to grumble; to complain

buljubuljurinietja n. surly type

buljubuljurinietja n. grumbler

buljuru n. clay; bog; mire; mud

bulku adj. not quite satisfied; half-satisfied; having had not quite enough

bulkurutjarana v. to swell up, to rise, to expand

bulkurutjaribana v. to make (a balloon) swell up

bulu adj. white

bulu aux. cannot; unable

bulu dauadauana vtr. unsuccessfully to ward off, to dissuade, to forbid, to disallow

bulumoku n. hip-bone