Reuther Dictionary

Spelling: thaka

[1] Example:

nauja mita daka
this is hard ground
[2] Example:

mita dakala nulia ngana diana warai
he threw lumps or clods of earth at me

Spelling: daka-daka

[1] Example:

tana jikaura dakadaka nganai
the 'jikaura' [an animal] is gay-coloured, or variegated
[2] scarred due to numerous wounds

kana pingaetja malkadakadaka ngamalkai
the warrior is scarred (has many scars that have resulted from wounds)
[3] Example:

nauja punga ngakani wilpa dakadaka
my house has holes in the roof
[4] kati dakadaka rug of variegated furs

jakajai! nulia kati dakadaka ngamalkai
goodness gracious, he has a colourful rug (of variegated furs)
[5] billi dakadaka net-bag made of variegated string
[6] pirra dakadaka coolamon painted in various colours
[7] tjutju dakadaka varicoloured snake
[8] marda dakadaka stones of various colours
[9] mita dakadaka ground covered with pebbles
[10] dakadaka
[11] pita dakadaka malformed, stunted timber

ngaianani mitani pita dakadaka marapu punkai
a lot of stunted timber grows in our country
[12] pit-marks from hailstones on the sand

mardaburujeli mita dakadaka ngankai
hail leaves pit-marks on the ground

Spelling: daka-daka-rna

[1] Example:

worana nauja dakadakai?
who is passing, by there?

Context: Said of humans and animals.
[2] Example:

watara wondru dakadakai
a whirlwind is passing by
Context: at a steady tempo.
[3] pajali dakadakai bird of prey follows its quarry

Spelling: daka-daka-tharri-rna

[1] Example:

ngaurongauro?
why are you so sad?

Context: Answer: ngani dakadakarateriji Reuther wrote dakateriji, omitting the medial syllables dakara-. potuni I feel very poor in the things I possess
[2] Example:

kamaneli ngakani ngampu pratjaia, mina ngani?
what am I to do on my own?

Ethnography: This is the sort of thing said about friends, contemporaries kalamarra) or old people who have outlived their own age-group.
[3] 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.

Spelling: dakadaka-ri-rna

Grammar: derived.

Mythology: This word relates to the muramura Minarlajerkini, who once contracted a skin disease that left many scars in its wake, These he called dakadaka.

tana munta malka dakadakarina warai
they painted themselves in gay colours

Spelling: thaka-lha

Ethnography: 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.

Spelling: daka-mali-rna

Mythology: 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.

Comparative: 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

mardali dakamalina
to stone one another, to pelt one another with stones

Spelling: daka-rna

Context: 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.

[1] kana dakana to pierce a man
Context: 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.
[2] kintala dakana to spear a dog

ngaiani kintala jampa dakana warai tajila
we speared dogs for food (to eat)
[3] paua dakana to grind seed

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

Context: This word is used in reference to all types of seed that need to be ground.
[4]
Context: such as pirra wooden bowl, kalti spear, kirra boomerang, etc. ngato kalti ngumu dakala warai I shall make a fine spear
[5] Example:

billi-nguja pilki nulia milingeru dakai
he is fashioning another type (shape) of net-bag
[6] turu dakana to make fire
Ethnography: by rubbing (two sticks together). pinarali turu dakana wonti pita mandrujeli the old people used to make fire with two sticks
[7] paja dakana to throw at birds

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

Context: not kalti spear, otherwise the verb would have to be diana.
[8] mita dakana to choose a particular spot or area

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

minandru jundru ngana mudla dakana warai?
why did you slap me in the face?
[11] 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
[12] ngura dakana to select a campsite

mita ngumuni ngaiani ngura dakana warai
we picked out a campsite on [some] good ground
[13] jaurali dakana to stimulate; to aggravate; to prod; to tease
Context: 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?
[14] 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
[15] Example:

kaparanau, nauja ngara dakaila!
come near; his heart is beating very fast

Context: he is at death's door.
[16] mandra dakana to have indigestion, to have stomachache, to have gripes

buka marapundru mandra ngakani dakaila
I have indigestion from eating a lot of bread
[17] 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
[18] bankitiri dakana to have stitches in the side

ngani muntja, bankitiri ngakani dakai
I feel unwell; I have stitches in the side
[19] mundingna dakana to stitch up an animal
Ethnography: 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 blow-flies may get inside
[20] tjuru dakana to make a person aware
Context: 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
[21] palto dakana to find a way; to pave the way

nulia palto ngumu dakana warai
he has discovered a good route
[22] 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
[23] ditjieli dakana for the sun to be stinging [or scorching] hot
Context: 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
[24] dilka dakana for thorns to prick

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

Context: i.e. there are many thorns and prickles.
[25] mardali dakana for a stone to pierce
Idiom: 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
[26] talarali dakana for rain to pierce
Idiom: 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
[27] marda burujeli dakana for hail to pierce
Idiom: 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)
[28] mokujeli dakana to kill by [pointing] the bone

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

muntjujeli paltuni ditjiwirdi ngana pirna dakana warai
insects tortured me all day long on the way
[30] kumali dakana for sad news to strike
Idiom: for sad news to make one feel depressed. minandru jidni ngaurongauro? kumali ngana dakai why are you sad? Had news makes me feel depressed
[31] 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
[32] milla dakana to thread a reed
Ethnography: 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 on to the reed?
[33] 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

Ethnography: This is done for the sake of good looks (personal appearance), so that the upper lip should not protrude.

Addition: It is normally impossible for Diyari words to beging with a consonant cluster "ntj" - this may be a loan from Aranda.
[34] mudla dakana to pierce the nasal septum

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

Ethnography: A bone is stuck through the central nasal wall as a [form of] decoration.

Spelling: None

Etymology: 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 on to the hard ground'.

[1] Example:

kirra panini ngato ninaia dakangandrana warai
for want of a boomerang, threw him on to the hard ground
[2] Example:

nulia marda dakangandrana warai, nunkangundru nauja wokarina
he threw the [mill]stone on to the ground; that is why it smashed
[3] Example:

nulia pirra tirieli dakangandrana warai ngakangu tidnani
in fitful anger he flung the coolamon aside, in front of my feet
[4] jaura dakangandrana to cast words aside
Idiom: 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

Spelling: None

Mythology: This word relates to the wives of Jelkabalubaluna, When their husband had killed their children, they flung themselves (dakangandraterina) grief-stricken to the ground.

[1] Example:

nauja dakangandraterina warai mardani
he tripped over a stone
[2] Example:

nauja pitandru dakangandraterina warai, nulia paia kapi wontinani
he fell from the tree whilst searching for eggs
[3] Example:

nunkani neji dakangandrateriji, ngangau ngaperi nunkani nari
his elder brother flung himself to the ground, because his father had died

Spelling: None

Grammar: feminine gender.

Etymology: derived from dakarina to scratch, signifies 'one that scratches with her paws'.

Spelling: daka-tharri-rna

[1] mardali dakaterina to trip against a stone
Context: i.e. because my hand or foot is swollen.

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

Spelling: daka-ipa-rna

Grammar: also dakijiribana. Cf. dakana. ngana kirra dakijiribau! make a boomerang for me!

Spelling: daku

[1] dako pirna big sandhill
[2] dako waka small sandhill
[3] dako wannga low sandhill
[4] dako balibali low sandhill between two high ones
[5] dako dintjani sandhill breached by [the action of] wind or water
[6] dako parapara stone-covered sandhill
[7] dako kiljara bare sandhill
Context: without any bush growth.
[8] dako kalikali eastern side of a sandhill
[9] dako dokumana western side of a sandhill
[10] dako turu sandhill-ridge
[11] dako wonpa elevation on top of a sandhill
[12] dako wiritita sandhill which [intermittently] changes shape
Context: higher at one time, lower at another.
[13] dako mudla face of a sandhill; steeply sloping end of a sandhill
[14] dako balbaru sandhill that is fairly broad and spacious on top
[15] dako pitimoku -the end of a sandhill
[16] dako kanta marapu sandhill overgrown with lots of grass
[17] winkara dako sandhill on which lots of 'winkara' (type of edible plant) grow
[18] dako kuljakulja green sandhill
[19] dako muja dry sandhill
[20] dako pajiri high sandhill
[21] dako wordu short sandhill
[22] dako kakini sandhill that towers above the rest
[23] dako duparu solitary sandhill
[24] dako bulu vegetation-less sandhill
[25] dako mitamita sandhill with better class soil
Context: i.e. with some earth.
[26] dako dankara [chain of] numerous sandhills linked together
[27] dako maralje red sandhill
[28] dako wima ngura sandhill with a depression on top
[29] dako wirawira sandhill on which the 'wira' [sic] bush grows
[30] dako burkuburku sandhill with 'burkuburku' bush
[31] dako wontawonta very wide sandhill
[32] dako munamunari sandhill that terminates in a creek

Spelling: daku-lha

Context: Also dakuetja.

Mythology: This word relates to the muramura Kadni, who named the sandhills dako because she loved to walk around on them.

Spelling: tharlpa

Mythology: 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.

[1] Example:

ngato nunkani dalpa kirrali wokaribana warai
I cut off his ear-lobe with a boomerang
[2] Example:

jama-dalpa wordu jundru ngamalkai?
your net has a small mesh

Context: i.e., is it not [very] long? [sic].
[3] Example:

talara burujeli pitadalpa nandrana warai
the hail damaged the leaves on the trees

Spelling: tharlpa daka-rna

Idiom: literally, 'to poke in the ear'.

Mythology: 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.

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

[1] poto dalpadakana to promise things

nulu dalpadakana wonti ngana kirrandru wolja jinkila
he promised soon to give me a 'kirra' (boomerang)
[2] noa dalpadakana to promise (someone) a wife

pajira jatai pajirani: jundru nanaia ngatani ngakani ngamalkala nganai
you shall have my daughter for a wife
[3] ngura dalpadakana to announce in camp; to inform the camp

ngurani mindriau dalpadakala nakandru pinga wokarai
run into the camp and inform [or notify] the people that a group of blood-avengers is approaching from over yonder
[4] 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
[5] ngura kulno ngura kulno dalpadakana to notify one camp after another

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

Ethnography: As a rule, one camp passes on the news, advice, or invitation, etc. to the next; that is to say, [each one] passes it on. Hence the repetition ngura kulno ngura kulno.
[6] minkaia dalpadakijiribamalina to invite one another to the "Hole"
Ethnography: 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.
[7] karuwalilaia dalpadakana to invite to a circumcision
Ethnography: This is done by those who are to undergo circumcision.
[8] mangawaru dalpadakana to promise (someone) a widow as a wife
Ethnography: This is done by [her] elder brother.
[9] nari dalpadakana to report a death of someone who died; to bring news of someone's death
[10] kukapirini dalpadakana to promise someone in marriage at a funeral
Ethnography: 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.
[11] teri wulu dalpadakijiribamalina for two brothers to promise their sisters to each other
[12] marda dalpadakana to promise someone a millstone
Ethnography: Millstones are passed on to 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.
[13] ngarimata dalpadakana to give warning (notice) of a flood
Ethnography: This occurs through a certain bird. Whenever its call is heard, it heralds [or presages] a flood.
[14] nari dalpadakana to report a dead person
Ethnography: 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.

Spelling: tharlpa kaldru

Etymology: This word is a contraction of dalpa ear and kaldru open, literally therefore: 'open-eared'.

Context: This word is applied, in general, to everything that happens without much effort and that can be expressed in a predicative manner.

[1] Example:

kupa marapu dalpakaldru
many children are obedient

Context: i.e. they have an open ear.
[2] Example:

pita wutju dalpakaldru nganai
the long stick (which is rubbed on a cross-piece with both hands) has an open ear

Context: i.e. has quickly caught fire.
[3] Example:

ngaianani kamaneli dalpakaldru
our friends quickly respond to help

Context: i.e. they are very helpful.
[4] Example:

bakana talara ngaljeni kanta dalpakaldru punkai
even after a light rain the grass grows

Context: i.e. it hears and stands up.

Spelling: tharlpa kaldru-ri-rna

Grammar: derived from the adjective.

Mythology: 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).

[1] Example:
[2] dalpakaldrujeli ngarana to listen obediently

Grammar: The first word here is an adverb.

Ethnography: To listen obediently applies equally in respect to one's relatives and friends.
[3] dalpakaldrujeli puntina to leave in a friendly spirit

pudlali dalpakaldrujeli puntina warai
they both separated amicably
[4] dalpakaldrujeli manina obligingly to fetch something
[5] Example:

nulia ngakangu dalpakaldrujeli turu manina warai
obligingly he brought me firewood
[5A] dalpakaldrujeli padakijiribana obligingly to bring back

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

Addition: Reuther does not set this item in a separate numbered paragraph. I have numbered it in sequence here.
[5B] 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
[6] dalpakaldruieli jurborina to turn up guilelessly

kanali dalpakaldrujeli jurborina warai jaura ngankamalila
the people arrived (came in) without guile, in order to carry on mutual negotiations

Context: without entertaining treacherous thoughts in one's heart.
[7] dalpakaldrujeli worani patana to obey and not to touch

nulia kirra nunkani dalpakaldrujeli worani patana warai
on (given) advice, he left his boomerang lie

Context: when someone wants to take something, and the other person does not consent.
[8] dalpakaldrujeli karibana to bury shallowly

ngaiani nari ngaianani dalpakaldrujeli karibana warai
we wrapped up and buried our dead in a shallow [grave]

Spelling: tharlpa thandra

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from dalpa ear; leaf and tandra fruit; seed, signifies that the seed is in the leaves.

Spelling: tharlpa wangka-rna

Etymology: 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'.

[1] Example:

mai! ngaldra jelalu kutingala nganai
now, (or) listen! we will run away together
[2] Example:

mai! jundru kana marapu karkananto, ngaiani ninkida tirimalila nganai
listen, call a lot of people together; we will have a fight in this place
[3] Example:

ngaperali ja ngandrieli jidna wata dalpawonkaia?
do not your father and mother teach you?
[4] Example:

nulia ninaia dalpawonkana warai kuti[nga]nanto
he whispered into his ear to run away
[5] mirtjali dalpawonkana to disturb someone

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

Context: to sing and shout into someone's ears.
[6] 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
[7] potuja dalpawonkana to hard-press someone for his possessions; to cajole, 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

Spelling: tharlpa wangka-rna-yitya

Mythology: 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.

Spelling: tharlpa wangka-iyirpa-rna

Spelling: dalpuRa

[1] dalpura ngamana to sit in peace and quietness
Context: not to speak nor make a sound.
[2] dalpura ngankamalina to make one another calm
Context: when everybody is quiet and only one person is speaking (about a very important subject).
[3] talara dalpura rain calm
Context: when it has ceased to rain and calm prevails.
[4] ngapa dalpura smooth lake
Context: without waves on the water.
[5] mita dalpura calm [day]
Context: without any dust.
[6] dalpura tiririna to fight without raising a commotion
[7] dalpura manimanina to leave in utmost silence
[8] ngura dalpura peaceful quiet camp
[9] katu dalpura effective windbreak
Context: windbreak which stops the wind.
[10] kana dalpura quiet man, peaceful man
[11] dalpura wontiterina to search in silence
Context: for something that is lost.
[12] punga dalpura draught-proof (air-tight) wurley
Grammar: adj.
[13] manu dalpura to have no joy or pleasure
[14] mara dalpura hand that accepts nothing
Context: i.e. that does not accept reward for a good deed.
[15] dalpura wokarana to arrive in sheer silence
[16] dalpura ngamana wirina to arrive in silence
Ethnography: 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.
[17] dalpura kalkaterina to wait for something without saying so
Ethnography: 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.
[18] dalpura deringana to arrive unexpectedly
Context: without having previously announced oneself.
[19] dalpura milamila distant faint sound
Context: to let quite faint sounds be heard from a distance, sort of faint echo.

Mythology: 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.

Spelling: dama-rna

[1] kana damana to wound a person
Context: 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.
[2] 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
[3] ngara damana to cut the heart
Idiom: to upset someone with sad news. jaurali nunkanali nulia ngara ngakani damana warai his words cut me to the heart
[4] para damana to cut hair
Context: 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
[5] 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
[6] kajiri damana to wash out a creek, to deepen a creek
Context: or river-bed. ngarimata pirnali kajiri morla mikari damana wonti a big flood washed out the creek bed to a greater depth
[7] miritipa damana to cut off a dog's tail
Ethnography: which is used as a decoration. miritipa ngato kintala jampandru damana warai I have cut the tail off a wild dog
[8] milki damana to cut the eyes
Idiom: to watch out for one's promised share.

Ethnography: 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.
[9] mani damana to cut out fat
Ethnography: 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.

Spelling: dama-rna-yitya

Ethnography: A man was so named who immediately grabbed for his stone-knife.

Mythology: 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.

Comparative: Diari cut Wkng cut Kuj cut Ngam cut oneself Wkb cut Jaur cut oneself Jandr cut oneself Karangura cut oneself

Spelling: dama-tharri-rna

Ethnography: 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 on to the body of a wiljaru young initiate. The tjutju mythical crocodile is also sprinkled with it during the mindiri-wima mindiri ceremony.

Context: 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

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Spelling: dampurdampuRa

Mythology: 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.

[1] mardakuparu dampudampura small round stone used for pounding seed
[2] pirra dampudampura long oval-shaped wooden dish; coolamon
[3] kapi dampudampura round egg
[4] tidna dampudampura short feet with stumpy toes
[5] punga dampudampura finely-arched wurley
[6] kana dampudampura short, fat man
[7] mangatandra dampudampura round head
[8] ngura dampudampura circular camp
Context: camp in which the wurleys are built to form a circle.
[9] kajiri dampudampura creek that takes a bend
[10] kirra dampudampura fine crescent-shaped boomerang
[11] pantja dampudamoura short shins
[12] mudla dampudampura round face
[13] mardawonpa dampudampura spherical stonehill [or range]
[14] paratara dampudampura round claypan (or reservoir)
[15] billi dampudampura round-woven (suspensible) net-bag
[16] milkitandra dampudampura round eye
[17] mita dampudampura round land
Context: small hill or piece of land overgrown with bushes or trees in the shape of a circle.
[18] malka dampudampura circular sign, symbol
[19] nganka dampudampura roundly-trimmed beard
[20] dampudampura ngamana to sit around in a circle
[21] katu dampudampura circular windbreak
[22] dampudampura ngankaterina always to sit down together, to band together; to gather in a mob

Spelling: danga-rna

Mythology: 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).

[1] Example:

ngato paia dangana warai
I chased the birds away
[2] Example:

ngaiani paru dangala nganai jamani
we will drive the fish into the net
[3] japa dangana to strike terror into

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

Context: that they had stolen.
[4] burka dangana to rouse the conscience

ngaiani ninaia burka dangana warai
we roused his conscience
[5] ngura dangana to stir up, to set a camp in uproar
[6] jaurali dangana to draw attention to (certain) danger
Context: in a speech.
[7] muka dangana to banish sleep; to keep someone awake
[8] katu dangana to disturb a brush shelter
Ethnography: 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.
[9] nari dangana to overtake a man condemned to die
[10] ngara dangana to speak to a man's conscience
Context: so that he does not carry out his [evil] designs.
[11] ninta dangana to attempt to absolve someone from disgrace
[12] paua dangana to shake seed
Context: from branches.
[13] nari dangana to ward off death for someone
Context: e.g. to make him aware of the fact that others are seeking his life and he should therefore flee.

Spelling: darni=rna

Context: of a person

Mythology: 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.

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

[1] danina kurana to announce or confirm [the time of] one's departure

ngani tankubana danina kurala nganai
I confirm [the time of] my going away
[2] danini-jaura parting words; words of farewell

nulia danini-jaura kurana warai jeruja: kupa ja poto ngakani najinajibanau ngani wokarana dikanantulu
he confirmed his departure in these words: look after my children and my property until I come back

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from danka sweet and kaldri bitter The peel is bitter, but [the fruit] inside is sweet.

Spelling: darnka-mali-rna

Mythology: 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?

Comparative: Diari to find Wkng to find Ngam to find Tir to find Wkb to find Jaur to find Jandr to find

[1] Example:

paltuni ngali dankamalina warai
we both met each other on the way
[2] Example:

naka nganti marapu dankamaliji
many animals congregate there
[3] Example:

kilpani woma dankamaliai
in winter the 'woma' species of snakes mate together
[4] Example:

kaparau, minani ngato dankamalina warai
come, what have I struck? (or) what have I come up against (or) what has befallen me?

Grammar: In this instance, the intransitive form cannot be used.

Spelling: darnka-mali-rna

Mythology: 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.

Comparative: Diari to find Wkng to find Kuj to find Ngam to find Wkb to find Jaur to find

[1] terti dankamalina to meet together half way, (in the middle of the road, half way along the 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
[2] pinti dankamalina for news (a rumour) to meet together
Context: 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

Spelling: darnka-rna

[1] 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), till we find him
[2] 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
[3] 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

Context: Similarly [to come] across animal prints.
[4] ngapa dankana to strike water
Context: 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
[5a] kupa dankana to beget a child
Ethnography: on the part of a father. nunkani ngaperali kupa marapu dankana wonti his father begat many children
[5b] kupa dankana to conceive a child
Ethnography: on the part of a mother. kupa kantji batana to conceive a child

Idiom: literally, 'to really grasp a child'.
[5c] kupa kurana to put down (or) lay down its young
Context: on the part of animals. Note that kupa here is literally child.
[5d] kapi kurana to lay eggs
Context: on the part of birds.
[6] mitiri dankana to discover something new

ngato mitiri ngumu pilki dankana warai
I covered something new (in some other genus or species)
[7] 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
[8] 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
[9] 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
[10] milkimilki dankana for spies to discover
Context: 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
[11a] nari dankana to come across a dead [man]; to search for a dead person
Context: possibly perished from thirst.
[11b] nari dankana to chance upon a grave
Context: 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?
[12] 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
[13] minakulno dankana to chance upon comething unfamiliar

minakulnuni ngato dankana warai ninkida billini
I have struck (found) something [unusual] in this net-bag

Spelling: darnka-rna

[1] 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?
[2] nandruja karari kupa dankana warai she gave birth today to a child
[3] to climb out

ngapani ngaiani dankana warai
we came (climbed) up out of the water
[4] to come across; to meet with; to chance upon

mina jundru dankana warai?
what did you come across (whilst hunting)?
[5] Example:

mina tanali dankai?
what have they espied (come across)?

nauja pinaraia jirijiribani-jaura dankarana warai
he transgressed the laws of the old men

[2] Example:

nauja wondiri ngaianini dankarana warai
came or went across
[3] Example:

ngaiani karari matja dankarana [warai]
we arrived there already today

Spelling: darnka-tharri-rna

Context: from opposite directions.

Addition: Reuther lists this as "vi with reciprocal force".

[1] Example:

jakajai, karari tinkani ngakangu kana dankateriji, ngani japali pirna pantjina warai
oh, dear, last night I bumped into a man. I was terrified

Context: 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'.
[2] Example:

judla mandru wokarai?
I are you two coming together?

Context: Answer: kau, nauja ngakangu dankaterina warai yes, he was making along the track in my direction

Spelling: None

Grammar: feminine gender.

Spelling: thangkuparna

[1] Example:

dankubana ngaiani nurujeli jiritjinanto
in the morning we ought to, and want to, rise early
[2] Example:

dankubana milingeru malti nganai
in the morning it is very cold

Spelling: thangkuparna

Context: i.e. the next day, also this morning, as in the following examples.

[1] Example:

dankubana ngaiani wapala nganai turu manila
tomorrow we shall go to fetch wood
[2] dankubana baku turarana to sleep tomorrow without reward
Context: 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
[3] 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
[4] dankubana ngankana jiritjina to get up next morning for work
Context: 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
[5] dankubana pantaribana to be better [by] tomorrow

ngujangujarla jinkangu, kalkau, dankubana pantaribala nganai
I feel sorry for you; [but] be patient, [by] tomorrow things will improve

Context: said to a sufferer
[6] 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]
[7] Example:
[8] dankubana padakijiribana to bring back tomorrow

dankubana ngato poto padakijiribala nganai
I shall return the things tomorrow
[9] 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

Spelling: thangkuparna kurnu-ndru

Context: i.e. the day after dankubana nguru.

Spelling: thangkuparna kurnu-ndru kurnu-nhi

Spelling: thangkuparna nguRu

Spelling: thangkuthangkuparna-ri-rna

Grammar: derived.

wolja dankudankubanarila nganai
day will soon dawn

Spelling: thangkuthangkuparna-yitya

Mythology: 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.

Spelling: dantyama-rna

Ethnography: 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.

Ethnography: 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 peoples' [names] are being pronounced in public, the following sign is sketched on the ground: Diagram 2 goes here. The semi-circle symbolizes 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.

Spelling: dantyama-rna

Ethnography: 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.

Spelling: dantyama-rna kurra-rna

Ethnography: 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.

Spelling: dantyama-rna nandra-rna

Context: 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.

Spelling: dantyama-rna tharka-ipa-rna

Ethnography: 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.

Spelling: dantyama-rna-yitya

Context: This is the name given to the old men who are deceased.

Mythology: 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.

Spelling: dantyama-tharri-rna

Context: 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

Spelling: dantyurdantyuma-lka-iyirpa-mali-rna

Addition: There does not appear to be an English translation of this item in Scherer's translation.

Spelling: dantyurdantyuma-rna

Grammar: [or dantjudantjumijiribana] an intensified [or reduplicated] form of the transitive verb dantjumana).

Spelling: dantyuma-rna

Grammar: vtr and vi.

Ethnography: [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 .

[1] kapi dantjumana to carry eggs carefully

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

kana muntja dantjumanau tana maritjiati
lift sick people carefully, lest they complain
[3] kupa dantjumana to carry a child carefully

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

ninaia butju dantjumamai nauia puriati
lead the blind man cautiously, lest he fall
[5] 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 peoples' property about, rather protect it
[6] 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]
[7] 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

Context: Similarly of all objects, weapons, and the like.
[8] 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
[9] 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
[10] 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
[11] worla dantjumana to carry a millstone carefully

worla ngakani dantjumamai, nauja maratunka ngakani ngaperandru
carry my millstone carefully; it is an heirloom from my father
[12] 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?
[13] 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
[14] dantjumana tarana to look around carefully
[15] 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
Context: not hand it out unnecessarily
[16] dantjumana tatana to advise caution

dantjumana tatanau jura kana kamanelia ngurani wokaranani
be careful when you enter the camp of your friends
[17] dantjumana

minandru jura wata dantjumana warai kana muntja?
why did you not look after the sick man properly?
[18] 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)
[19] dantjumana karkana to lure, 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
[20] dantjumana jatamalina not to use indecent language during an argument, to argue cautiously

dantjumana jatamalianau ja wata jaura madlentji kuranau!
be careful during an argument that you don't use any bad language

Context: as far as words are concerned.
[21] dantjumana turarana to sleep in peace

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

Context: not to go looking for women or [young] girls by night.
[22] punga dantjumana not to damage a man's house when he is absent

kana nguruja punga dantjumamai!
leave another man's house intact (untouched)

Context: to leave it alone
[23] ngapa dantjumana to leave water intact

nauja ngapa wata ngaianani, ninaia ngaiani dantjumai
the lake (water) is not ours; we will leave it
Context: i.e. the fish intact.

Context: not to take [any] fish out secretively.
[24] 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
[25] dantjumana poto jinkimalina to deal fairly; to trade honestly

ngaiani dantjumana poto jinkimalinanto jatamalina pantjiati
we want to exchange wares in a fair way, so that there is no (verbal) strife

Context: to offer something of egual value for a certain article that has been traded, and not to defraud
[26] dantjumana mankara jinkimalina to give girls away legitimately

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)

Context: to give a girl to none other than to whom she has been promised.
[27] 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)
[28] dantjumana terkakana tarana 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
[30] dantjumana jinkina taralkana to hand up carefully to one another

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)
[31] 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
[32] 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
[33] 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
[34] 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
[35] 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
[36] dantjumana kurana ngarina to lay down and let down carefully
[37] dantjumana todina to bury carefully
Ethnography: 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.
[38] 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)

Ethnography: 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.
[39] 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

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

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

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

pita dantjumana nandrau, nauia tjelapalkateriati
chop the piece of wood off carefully, so that it does not split
[45] 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
[46] 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
[47] dantjumana tjirkana to decorate correctly

jura wimaia dantjumana tjirkaraterinanto, kana kamaneli jurangundru mankinanto
you must decorate yourselves correctly (attractively) for the ceremony, so that friends are pleased with you
[48] dantjumana karitjina to go carefully round about

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

ngapani dantjumana burkau jura pitali dakateriati
wade around cautiously in the water, lest you tread on a stick
[50] 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
[51] 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
[52] dantjumana bakuna to dig warily, cautiously

dantjumana bakujau ninkida kara tjutju
dig cautiously; there may be a snake here
[53] 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
[54] dantjumana wajina to grill carefully
Context: such as meat on the coals, so that it doesn't burn.
[55] 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)
[56] 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
[57] dantjumana mindrina karitjina to encircle carefully
Context: 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
[58] 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
[59] 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
[60] 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
[61] dantjumana jiritjina to get up, to stand up cautiously
Context: unobserved. minandru nauja dantjumana jiritjina warai? nauja japali? why did he secretly get up? Is he afraid?
[62] 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

Context: in their midst, without any fear.
[63] 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
[64] 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
[65] dantjumana najina dikana to look around carefully and turn back
Context: 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
[66] 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)
[67] 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]
[68] 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
[69] dantjumana dankarana to arrive in good health
Context: 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)
[70] 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

Context: they walk around naked.

Spelling: dantyuma-rna-yitya

Addition: There does not appear to be an English translation of this item.

Mythology: This word relates to the muramura Wariliwulani. These two female muramura properly cared for (dantjumana [wonti]) their children.

Comparative: 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

Spelling: danthu

[1] patara paua ja kanangara gum seed and 'kanangara' seed
Addition: these are the opposite of danto.
[2] Example:

pitaia kapara danto nganai
the roots of trees are flexible, supple
[3] Example:

naupini kana danto nganai
this man obeys without objection
[4] Example:

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
[5]
Context: If someone gives willingly, it is said: nauja kana danto he is a soft man
[6]
Context: 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.
[7] gentle (in disposition)

nauja murlaetja, ngangau nulia manu danto nganai
he is a lover of peace, for he has a gentle disposition
[8] teachable; tractable
Context: i.e. tjuru ngumu sensible.
[9] diltja danto fleet of foot
[10] kumari danto thoroughly healthy blood
[11] para danto smooth hair, soft hair
[12] tali danto glib, voluble tongue
[13] mita danto loosened, broken ground
[14] jinka danto pliant string
[15] tidna danto tender feet
[16] tala danto tender skin
[17] ngapa danto good water, fresh water

Spelling: danthu-danthu

Grammar: [merely] denotes an intensification.

Spelling: danthu-yitya

Mythology: 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.

Spelling: dapa

Grammar: masculine gender.

[1] tidna dapa sore on the foot
[2] mara dapa sore on the hand
[3] milki dapa sore eye
[4] mangatandra dapa head-wound
[5] pilpiri dapa shoulder wound
[6] ngara dapa wounded heart

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

pita nanita dapanto mardaburujeli
the tree (-ta indicating that the speaker is standing in front of it) shows scars caused by the hail
[8] dapa pirna syphilis

nulia dapa pirna
he is riddled with syphilis
[9] dapa pirna large sore, ulcer
[10] dapa dunka festering or putrid sore
[11] dapa tepi healed sore

Spelling: dapa-yitys

Grammar: masculine gender.

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

Mythology: 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.

Spelling: thapa-rna

[1] ngapa dapana to drink water
Context: 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
[2] kana dapana to drink a person
Ethnography: 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.
[3] ngama dapana to drink at one's mother's breast
Context: Used also of animals that suck on the udder.
[4] gildi dapana to eat fat
Context: i.e. snake fat, emu fat, fish fat, or dog fat.
[5] kapi dapana to eat eggs
Context: and not tajina.
[6] paua dapana to eat gruel
Context: porridge made of ground seeds.
[7] tanju dapana to chew a type of resin
[8] ngulji dapana to chew a kind of resin
[9] paljangani dapana to eat a kind of honey
[10] kulua ngapa dapana to drink kulua-water
Ethnography: 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.
[11] dapana kurana to drink and leave, to drink while going along

ngaiana dapana kurananto, palto worita ngapa pani
we should like to have another drink, as we have a long way to go without water
[12] dapala tikana to return for a drink

ngaiana dapala tikananto, ngaiana wariwariati
we must go back for a drink, otherwise we shall perish
[13] dapala wirina to come forward to drink, to go down to drink

ngapatjilini dapala wiriau, jidni ngara tutungai
go quickly [down] to the soakage and have a drink; your heart is thumping madly
[14] dapala palkana to go to have a drink
Context: while on a journey rather than at home.
[15] ninkuwa dapana to drink yonder
Context: 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
[16] dapana dapana palkana to drink and drink and go
Context: 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
[17] moku dapana to suck bones
Context: [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?
[18] kumari dapana to drink blood

ngujangujarla! kamaneli ngakani tapa pirna manina warai
Oh dear, my kinsman sustained a bad wound in [today's] fight. (I sucked up the blood)

Ethnography: It stands to reason, as a matter of course, that a man demonstrates his sympathy for a kinsman.
[19] dapipana to chew merely by inhaling

pitjirani ngaiana windri dapipananto, panila paraiati
we are allowed merely to inhale the aroma of the tobacco, never to chew [even] a little, as we have [only] a small quantity
[20] kaltieli dapajati lest the spear suck up

karitjimalkamai ninaia kalti, nulia kumari ngakani dapajati
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
[21] 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

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

pitali kamaneli ngakani dapana warai ngani karari ngaurongauro
my friend was speared [today] (stabbed by a spear); now I am [deeply] grieved
[23] kumari dapana to drink blood

ngaiani teri ngananani, pinarali ngaianingu kumari jinkina wonti dapananto japanguru ngamala
when we were young men, the elders gave us blood to drink (we had to), so that we should become fearless

Ethnography: 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.
[24] ngama kaldri dapana to drink at a bitter breast
Idiom: 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.
[25a] kirra dapana to kiss a boomerang
Idiom: 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]
[25b] Example:

buru! jundru ninaia dapaliko
you have made a very fine job of it: [just] as if it's been licked clean
[26] palku dapana to kiss the body
Ethnography: The fact is, when no flesh is cut from a dead body and eaten, the body is kissed (palku dapana).
[27] Example:

panto pirnali ngapa pirna dapai
a big lake takes in a lot of water
[28] Example:

mitali ngapa dapai
the ground absorbs the rain (that has fallen)
[29] Example:

womali ngapa dapai
the snake is drinking water

Context: 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.
[30] wirkali ngapa dapai cracks in the earth absorb the water
[31] Example:

Spelling: thapa-rna-yitys

Context: where good sense permits its usage.

Mythology: The two muramura Wariliwulana once had a drink at Warakalini Lake in the vicinity of Panto (Lake Hope), and then resumed their journey.

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

Spelling: thapa-tharri-rna

Context: Used of dogs and other animals when they lick themselves.

Spelling: thapa-inga-rna

[1] Example:

pota kulno ngaiani dapingana warai ninkida wokaralu
[only] once did we drink along the way, before (until) we arrived here
[2] dapingana palkana to drink while going along and then to continue on

kana kamanelia ngapani ngaiani dapingana palkala wiri
we drank yesterday at the waterhole of our friends and then travelled on without further delay

Grammar: adverb use.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from dara aridness; desert; drought and parkilja green, means 'green during a drought'. When everything else has died off, this plant [still] remains green.

Spelling: darpa-rna

Ethnography: 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.

Mythology: This word relates to the muramura Papapana (tidna parkulu), who once cleared (darpana) an area of short undergrowth, in order to build wurleys (huts).

Comparative: Wkng to clear away Jaur to clear away Jandr to clear away

[1] mita darpana to clear the ground

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

Context: to tidy or clear a spot of ground of undergrowth.
[2] jiraua darpana to sweep the threshing-floor

jiraua darpamai ninkida paua marapu
clear a spot for winnowing; here is a multitude of seed
[3] 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
[4] 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
[5] mirka darpana to scatter ants
Context: to tear ant-heaps apart. mirka darpanau ngaiani kapi kampananto tajila tear the ant-heap apart; we want to gather the eggs for food
[6] wadlula darpana to get rid of a type of cock-chafer grub
Context: 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
[7] 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.

Context: i.e. the tjutju. For explanation, see elsewhere.
[8] kana tinkani darpana to tidy up on behalf of the deceased

kana tinkani kanta darpanau nariwonpani, 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]

Ethnography: 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.
[9] mita darpana to clear the ground of bush growth
Context: 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.
[10] punga darpana to clean out a wurley
Context: 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
[11] watarali darpana for the wind to sweep

watarali mita darpai ngurdindru
the wind blows away the debris ("chaff")

Spelling: darpi-rna

Context: 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.

Mythology: This word emanates from the story of Pirnaworankana.

Comparative: Wkng to think Kuj to think Ngam to think Jandr to think

[1] Example:

ngani karari darpiji, tidna ngani patai
I am now going back; my foot is hurting
[2] bukatuni darpina to return home from collecting ochre
[3] pitjirani darpina to return home after collecting chewing-tobacco
Context: also paltirani 'millstones', etc.
[4] darpina dikana to turn round and go back
Context: or to stop (go no further) and turn back.
[5] pinga darpina dikana for blood-avengers to return
Context: after accomplishing their errand.
[6] japali darpina dikana to stop in sudden fright and turn back
Context: without brooking further delay.
[7] tertieli darpina dikana unable to continue on account of thirst
Context: but to have to go back; also, to retreat [on discovering that] the water has dried up in a waterhole.
[8] wolkareli darpina dikana to remain standing in wistful longing, and turn back
Context: e.g. to father, mother, wife, or child.
[9] mauarli darpina dikana unable to continue any further on account of hunger
[10] ngarali darpina for one's heart's sake to continue no further but turn back
Idiom: to be homesick, or to have the [peculiar] feeling that some calamity has occurred at home.
[11] noa ngarali ngundrana darpina to think lovingly of one's wife, and turn back
Idiom: literally, 'in one's heart'. One does this in a spirit of concern.

Spelling: thaRa-lka-rna

watara pirnali mandikilla darralkai
a strong wind is whipping up (lifting) the waves

Spelling: thaRa-rna

[1] 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
[2] 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
Context: That is, after he has lost consciousness, he is [simply] left to lie there.
[3] paru darrana for a fish to snap its jaws in the air

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

Context: Actually, fish do this only in summer.
[4] 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)
[5] darrana kurana to escape from death

nauja wata ninkida, nauia morlalu narini darrana kurana warai
escaped murderous revenge
[6] talara palku darrana for [rain-]clouds to come up
Idiom: 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
[7] 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
[8] mandikilla darrai waves are mounting higher

Spelling: thaRa-ipa-rna

Mythology: There were once two muramura who had a [serious] argument. At length one of them hunted (darribana to drive) the other away.

[1] Example:

kana ngopera darribau dalpadakananto ngaiani wokarai
first send a man thither to announce that we are coming
[2] Example:

watarali paua darribai
the wind scatters the seed
[3] Example:

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
[4] Example:

watarali katu darribai
the wind is ruining the windbreak
[5] Example:

watarali punga darribana warai
the wind pushed in the house
[6] Example:

watara pirnali mandikilla darribai
a strong wind is whipping up the waves
[7] 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

Spelling: thaRa-inga-rna

[1] 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
[2] kana darringana unexpectedly to stimble and fall

nauja dakadakandru darringana warai
he fell unexpectedly over a clod of earth
[3] Example:

ngapiri ngakani paltuni darringana wonti
on the way my father suddenly fell down and was dead

Context: his life was cut short.
[4] Example:

kana ditjieli dakanani, nau woldrali darringai
when he is sun-struck, he dies

Spelling: None

Context: 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.

[1] ngapatjili datini steps to a [soakage] well
[2] Example:

ngapatjilini jerra datini kurana tarau!
when coming up from the [soakage] well, tread on the steps

Spelling: datya-rna

[1] Example:

palto datjamai! ja ngaiani ngadani wapala nganai
you go that way first; we will then follow later
[2] Example:

naka datjamai minka nauja nganti morlalu ngamanani kara
search that hole there, to see whether the animal isn't actually squatting inside
[3] 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?
[4] pungaia mana datjana to arrange for the entrance to a hut to lead in from the other side
Ethnography: 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
[5] 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?
[6] widla kulnuni ngura datjana to follow a woman to her camp; to run after a woman, intending to seduce or lead her astray

Spelling: datya-rna-yitya

:

[1] Example:
[2]
Context: not [wanting] to leave. daturu ngamanau! ngaiani mita maltini wapala nganai stay at home yet; we will go when the [weather] has cooled
[3] 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
[4] daturu jurakokana to praise in uniform measure
Context: not too highly at one time and not at all at another. nauja daturu jurakokateriai he sings his own praises on a uniform note
[5] daturu jindrana to keep wailing in one monotonous tone
Context: 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
[6] daturu ngakana to keep flowing ceaselessly

ngarimata daturu ngakai
the floodwaters are flowing ceaselessly
[7] daturu kalkaterina to continue to wait unflinchingly

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

nauja daturu nganai jelaua, ngangau nauja wata nurujeli dikai
he is continually out bush, or better, he has firmly settled down somewhere, for he is not coming back
[9] daturali wonkana to keep on singing without a break

tanali marapujeli wima daturali ngankai mudalalu
many of them continue to linger behind until the end of the corroboree
[10] jaura daturu kaukaubana to speak slowly and intelligibly
[11] daturu mindrina to run without [ever] standing still
[12] daturali najina to gaze steadily back
[13] daturu karkamalina to invite or summon one another urgently or pressingly
[14] manu daturu to represent one's point of view unflinchingly

Spelling: None

Mythology: 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.

Spelling: dawa-dawa-rna

Grammar: 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

Ethnography: 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.

Spelling: dawa-dawa-rna

Context: 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

Spelling: dawa-dawa-rna-yitya

Ethnography: 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.

Spelling: dawa-dawa-rna-yitya

Context: Not to be confused with wadlietja peace-maker.

Ethnography: 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 peoples' lives is mainly to be ascribed to the ark of these instructors in [public] morality. Reuther: "Norallehrer"

Ethnography: 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 [peoples'] 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.

Spelling: dawa-dawa-rna-yitya

Ethnography: This is the name given to the pirrapintamara instructors in tribal law

Mythology: 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).

Comparative: 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

Spelling: dawa-dawa-ri-iyirpa-mali-rna

Grammar: This is a reciprocal form of speech but excludes the speaker. On the other hand, dauadauarilkijiribamalina includes the speaker.

Spelling: darlki-rna

Mythology: This word relates to the muramura Jelkabalubaluna whose wives vexed him, so that he quitted (delkina).

[1] Example:

minandru jura ngakani jaurani delkiji?
why do you disobey my words?
[2] Example:

nauia pita milingeru delkiji
the tree still refuses to fall
[3] Example:

karari kalara ngakani pota palpa delkina warai
several times today my axe [head] flew from its handle
[4] Example:

naupini kulno marapuni delkiji
this one remains aloof from the group
[5] Example:

karari tinkani palto ngakangu delkina warai
last night I lost my way, [lit:] the path left me
[6] Example:

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
[7] Example:

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
[8] Example:

mindi ngaiani talku kurala wiri ja tjukuru nunkangu delkila wiri
we set the snare up correctly [yesterday], but the kangaroos went around it
[9] Example:

ngato pirna ngankana warai ja pirra ngakangu delkiji
I worked very hard, but the coolamon refused (to come good)
[10] Example:

naua morlalu marda ngumu, windri nauja ngakangu delkiji
it is certainly a fine stone, only it is awkward to carry
[11] Example:

nania widla madlentji pirna, ngangau nania delkiji
she is a bad woman, for she has absconded

Spelling: daltyirdaltyi-rna

Context: when the sound is frequently emitted. mina deltjideltjina warai karari? what made that frequent or repeated rattling sound just now?

Spelling: daltyirdaltyi-inga-rna

[1] Example:

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
Context: which dislodged the above stone.
[2]
[3] kirra boomerang
[4] Example:

manatandra ngakani deltjideltjingai kilpali
my teeth are chattering from the cold
[5] Example:

ngato karari warukati ngarai tidna deltjideltjinganani
can hear emus [nearby] by the trampling of their feet
[6] Example:

ngura karari deltjingai
softly fades the night and dawning day draws near

Spelling: daltyirdaltyi-inga-iyirpa-rna

Mythology: 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.

[1] Example:

minandru nulia kirra deltjideltjingiribai?
why does he rattle his boomerangs (weapons) to call for a fight?
[2] Example:

wata nunkangu kirra deltjideltjingiribau, nauja kana malti!
do not rattle your boomerangs (weapons) in his direction, he is a peace-loving man

Context: i.e. don't challenge him to a fight.
[3] Example:

pitali nulia ngana mangatandra deltjideltjingiribai
he makes my head ring with his constant rattling of spears (wood)

Context: . (A sick man's complaint.

Spelling: daltyi-rna

mina deltjina warai karari?
what gave that single ring just now?

Spelling: tharripa-rna

Comparative: Diari to scatter Wkng to scatter Kuj to scatter Ngam to scatter Tir Jaur to scatter Jandr to scatter

[1] turupuda deribana to pitch out ashes

turupuda deribau pungandru
throw the ashes out of the hut
[2] ngurdi deribana to clear away chaff

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

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

kana kulno deribanau, nauja tanangu dalpadakananto nurujeli wokarala
send a man thither to inform them to come quickly
[5] watarali punga deribana for wind to devastate a house
[6] katu deribana to tear away a windbreak
[7a] mara deribana to take the hand away; to rap someone on the fingers
Context: when he wants to take something along without permission.
[7b] mara deribana to improve, to make good what has been unsatisfactory
[8] poto maradunka deribana to distribute an inheritance
Ethnography: so that one is thereby no longer reminded of the deceased.
[9] jaua deribana to clean 'jaua' onions
Ethnography: this small type of onion is roasted in the ashes and then rubbed, so that the peel loosens and falls through the fingers, the wind blowing it away.
[10] milkimilki deribana to send out spies
[11] tiriputu deribana to waste down[-feathers]
Context: by using too many of them during a [ceremonial] makeup.
[12] mandra deribana to send out a messenger
Context: [to invite to a ceremony].
[13] maraljera deribana to send out a novice
Context: who shall invite [others] to his [own] circumcision.
[14] kupa deribana to send women away somewhere
Ethnography: 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.
[15] ngaru ngandri deribana to send out a large tuft of emu feathers
Ethnography: This is done in order to authenticate (ensure) Reuther: "zur Versicherung". the invitation to a vendetta.
[16] watarali ngapa deribana for wind to stir up water
Context: making it turbid or murky.
[17] kanja deribana to spread out roasted meat
Context: in order to dry it out or cool it off.
[18] kirra deribana to throw away a boomerang
Context: in a fit of anger.
[19] watarali kapi deribana for wind to smash eggs
Context: by shaking them out of a nest.
[20] kanta deribana to uncover grass
Context: from on top of a wurley, in order to erect it on some other site.
[21] kabuluru deribana to rip off a feathered cap
Ethnography: 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.

Spelling: tharripa-rna-yitya

Mythology: 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.

Spelling: diya

Ethnography: 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-onion [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.

Spelling: diyardiya-lka-rna

[1] kupa diadialkana to shake a child

ngato kupa diadialkana warai ngapa tintanandru
I reproached the children (today), because they were spilling [or wasting] water

Context: but only figuratively, in words.
[2] noa diadialkana to reproach one's spouse
Context: Here only the wife is meant.
[3] ngatata diadialkana to quarrel with a younger brother
Ethnography: 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.
[4] muntja diadialkana to torture a sick man

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

jura ninaia waltowalto wata diadialkananto, nauja diltja walto
when you lead a feeble man around, you should not hurry him along, [for] his legs are weak
Context: Said of a pinaru old man, widlapirna old woman, or butju blind person.
[6] kana diadialkana to compel a person

tanalia teri diadialkanau warukati diala
compel the young man to go out and hunt emus

Context: to force someone, when he/she does not want to go here or there.
[7] wodla diadialkana to dash, fling a millstone to the ground
Context: so that it breaks in pieces.
[8] Example:

kintalali warukati diadialkai
a dog tugs at or tears an emu to pieces
Context: when he has caught it and is intent on killing it.

Spelling: diyardiya-lka-rna-yitya

Mythology: muramura unknown.

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

Spelling: dia-kantyi

Ethnography: 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 persons were called diakantji, because they had overstepped the dia.

Mythology: 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].

Spelling: None

Etymology: This word is composed of dia end and turu sharp, literally, therefore: 'sharp end'.

Ethnography: 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 utilized 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.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Context: means 'sharp prickles'.

Spelling: diya-mali-rna

minandru jura dijamalina warai?
why did you hit one another?

Spelling: diya-rna

[1] nganti dijana to aim at an animal, to aim to kill

ngato wata nganti marapu dijana warai
I didn't kill much game
[2] kana dijana to aim at people
Context: with spears or boomerangs.
[3] paja dijana to aim at birds
[4] pita dijana to aim at a bush
[5] tjikatjika dijana to miss one's aim
Context: not to hit a target.
[6] mita dijana to strike the ground
[7] talara dijana to check rain, to stop rain

Daranali talara dijana wonti wimali nunkanali
by means of his songs of invocation Darana checked the rain
[8] mandikilla dijana to check waves, to stop waves

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

Ethnography: This is done by invocation and by hurling a kirra in amongst the waves.
[9] watara dijana to restrain wind, to stop wind
Context: as in [7] and [8].
[10] paru dijana to aim to kill fish
Context: when they come up out of the water.
[11] talara kidnieli patara dijana for lightning to strike a tree

talara kidnieli patara dijana warai ngakangu karakara
lightning struck a tree alongside of me
[12] muluru dijana to kill grubs
Ethnography: 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.
[13] dapa dijana to kill a wound
Idiom: 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
[14] tjutju dijana to kill a snake
[15] tjurunani dijana to check diarrhoea

mura wimali ngaiani tjuruna jinkani dijala nganai, wolja jidni tepirila nganai
we shall check [or stop] your diarrhoea with a 'mura' song, so that you should [soon] recover

Ethnography: 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.
[16] nganpa dijana to twine thread, to twist yarn for a pubic covering

ngato jinka dijai nganpaia
I am twisting yarn for a pubic covering
[17] kalku dijana to plait reeds
Ethnography: after they have at first been fleshed or scraped hollow.
[18] milki dijana to knock out a person's eye; to strike a person blind
Context: [by throwing some missile, possibly a boomerang].
[19] dirtjieli dijana for coarse sand to blow or drift in one's direction

dirtjieli ngaianina dijai, ngaiani ngandandariji wapala
the wind is hurling coarse sand into our eyes; we cannot go any further
[20] watarali dijana for the wind to be contrary

watarali ngaianina dijana warai, ngaiani walto pirna
the wind was blowing (striking) against us; we are completely exhausted
[21] ngapa dijana to suck up (strike) water
Ethnography: 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.
[22] pita dijana to cut down a (hollow) tree

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

mardaburujeli ngana paltuni pirna nandrana warai
hail struck me]
[24a] pilpali dijana for one's eyelids to fall shut

pilpali ngana dijai, ngani mukaturarananto
sleep has overtaken me; I should love to have a sleep

Ethnography: This also indicates that a friend will be calling in on the following day.
[24b] pilpa dijana to press someone's eyes shut
Idiom: 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.
[25] 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

Ethnography: 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.
[26] kararali dijana for hot wind to scorch, burn, parch

karari ditjini kararali kanta dijana warai
today the hot wind scorched the grass
[27] 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
[28] jinkali dijana to fell with string, to slay with a piece of string
Ethnography: 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.
[29] karku dijana to destroy red ochre
Ethnography: 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.
[30] ngapatjili dijana to spoil (strike) a soakage
Ethnography: 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].
[31] winkara dijana to pull up 'winkara' an edible root

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

Context: In other instances dukarana is used for to pull up
[32] tinkali dijana to strike with blindness
Idiom: literally, 'with night'.

Ethnography: 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.
[33] tinka dijana to beguile away the night, to dispel the night
Ethnography: 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)
[33A] kalka dijana to dispel rosy twilight of evening's red glow
Context: 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".
[34] Kalawulana dijana to strike the two stars Kalawulana
Ethnography: 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).
[35] marda tula dijana to break off a stone knife from a larger stone
Ethnography: Fragments are split from a larger, hard stone. These are then utilized as stone knives.
[36] marda ngurdu dijana to chip and prepare a millstone
[37] palku dijana to cut up a carcase

ninaia palku dijau! kana pilkipilkieli palpa maninanto
him body (of the animal) cut up, [i.e. cut up the carcase], so that various people may each take a piece
[38] punku dijana to treadle flax, to trample down a flax-bush
Ethnography: 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]
[39] punga dijana to close down camp
Idiom: 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]
[40] 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
[41] warukati dijana to kill emus
Ethnography: 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.

Spelling: diya-rna-yitya

Context: i.e. a hunter.

Mythology: 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.

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

Spelling: diya-tharri-rna

Grammar: derived from dijana.

[1] ngama dijaterina for one's chest to itch
[2] Example:

ngani ngama dijateriji, ngatani ngakani karari tikala nganai
my chest is itching; my child will be returning today

Spelling: dika-mali-rna

Context: or, like No. 166, to have designs on each other.

Spelling: dika-rna

Context: e.g. people, water.

Ethnography: The expression is mura dikana (and not muramura dikana), because the mura is respected on account of or through the muramura.

[1] mita dikana to state the name of a place
[2] jaura dikana to say words
[3] wondiri dikana to specify tribal or local boundaries
[4] ngaperi dikana to tell one's father's name
[5] tidna nguja dikana to recognize a man by his footprints
[6] pirrapinta dikana to proclaim [Aboriginal] laws

nauja pinaru pirrapinta dikai karari
the old man (a title of distinction) is today proclaiming the rules (or regulations)
[7] mura dikana to teach or relate the stories [tales or legends] of the 'muramura'
[8] 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
[9] nari dikana to pronounce sentence of death over someone

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

Context: to determine that he shall be killed
[10] paruparu dikana to recall freshly to mind

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

Ethnography: 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.

Spelling: dika-rna-yitya

Context: one who cannot keep a secret.

Mythology: 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.

wata nunkangu jatamai, nauja dikanietja
he will not keep it to himself

Spelling: dika-tharri-rna

Spelling: dikirdikipa-rna

Context: 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

[1] 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
[2] to curse
Context: 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
[3] 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)
[4] to name a place

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

Context: where people may rendezvous.
[5] to challenge someone

nulia jidna dikidikibana warai tirieli
he issued a challenge to you
[6] 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

Spelling: dikirdikipa-rna-yitya

Mythology: 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.

[1] mita dikidikibana to curse the earth
[2] Example:

jidni mita madlentji nganai, jundru marapu julkana warai
thou, earth, art wicked: thou hast swallowed the blood of many people

Ethnography: An inconsolable longing on the part of the pagan world is clearly expressed in these words.

Spelling: dikirdikipa-tharri-rna

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

Spelling: dikirdiki-iyirpa-mali-rna

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

Spelling: dikadika-iyirpa-rna

mai, tanali ngaperi jinkani dikidikijiribai
listen, they have in mind to kill your father

Spelling: dika-iyirpa-rna

[1] Example:

jaurali jinkanali jundru ngana dikijiribana warai ngakani wilpanto
by your remarks you have recalled to memory my faults
Context: reminded me of them.
[2] Example:

dikijiribamai nulia dikananto
remind him to mention its name

Spelling: dikirri

Grammar: feminine gender.

Semclass: Plants

Etymology: means 'high'. So named because this grass grows almost as high as a man.

Addition: 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'.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from dilda fruit and mpura sharp, pointed, indicates that the fruit is point-shaped.

Spelling: dilka

Context: Thorns [grow] on the following bushes: dieltjiri, malto, dildampura, wonkumana, kalarawajini, and bujuru.[Used] figuratively in the following examples.

[1] ngara kilka thorn in the conscience

ngara kilka nunkani ninaia jupai
the thorn in his heart (conscience) tortures him
[2] palku-dilka thorn in the body; nakedness

palku-dilkandru nauja japali nganai wokarala
he is afraid to come here because of his nakedness
[3] mita-dilkadilka rubblestones; stony pebbles

ninkida tidna tapa manila nganai mita-dilkadilkandru
here the feet get sore because of the stony pebbles
[4] mudla-dilkadilka sour face

minandru nulia mudla-dilkadilka wondrateriji?
why does he present such a sour face?

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from dilka prickle and kanta grass, plant, means prickly plant.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: means 'bare, barren; level on top'. The top of the bush is just as though it has been shorn, and looks like a baldhead.

Spelling: None

Context: 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

:

[1] muka dilpana to rouse [from] sleep

minandru jundru ngana muka dilpana warai
why did you awaken me from my sleep?
[2] 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
[3] 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
[4] 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
Context: [with our boomerangs]
[5] Example:

ngandriai tanali ngana milingeru dilpai
0h mother, they are all the time teasing or annoying me
[6] Example:

ngato warukati ngandri dilpana warai kapi manila
I chased the mother emu away (from the next), in order to collect her eggs
[7] jaura dilpana to arouse words, to conjure up lots of words

minandru nulia jaura ngakani dilpal
why does he make such a fuss about what I said?

Context: on any pretext whatsoever.
[8] kinka dilpana to induce to laugh

nulia pirkinali ngaianina kinka dilpana warai
by committing tomfoolery he induced us to laugh
[9] tiri dilpana to incite to anger

nulia ngaianina tirieli dilpana warai
he incited us to anger
[10] 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
[11] nuru dilpana to test one's strength

jundru nuru ngakani dilpana warai ngirkibani-jaurali
you wanted to test my strength with your mockery
[12] tjutju dilpana to provoke a snake

minandru jundru tjutju dilpala wiri, jeruja nulia ngana matala wiri
why did you provoke the snake yesterday, so that it has [now] bitten me?
[13] pita dilpana to torture a tree

mananda jura wata dilpananto, nauja dalpa ngumu ngamalkai
you are not to aim at the mananda tree, for it has lovely leaves

Context: to aim at a tree's branches.
[14] ngapa dilpana to insult water

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
Context: the fish that are in it.

Idiom: not to take any fish out of forbidden waters.
[15] 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

Spelling: None

Mythology: 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.

:

Spelling: thiltyathiltya

Context: mere skin and bones. naupini kana diltjadiltja this man is mere skin and bones, (all sinews)

Grammar: 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

Ethnography: 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.

Spelling: thiltya ngandri

Etymology: 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.

Idiom: Figuratively, the word diltja is used for the biggest of its kind. kajari diltja main creek

Spelling: dinga-mali-rna

Context: in each other's hair, they chafe, gall, provoke one another.

ngura mandru milingeru tiri dingamiliji
those two camps are always at cross-purposes

Spelling: dinga-rna

[1] kalara dingana to sharpen a stone-axe
Ethnography: 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
[2] turu dingana to make fire
Ethnography: with two rubbing-sticks. nurujeli turu dingamai karari, dankubana pita tjanka pantjiati kindle (rub) a fire today; tomorrow the wood may be damp
[3] kirra dingana to rub a boomerang smooth
Context: 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.
[4] marda dingana to flatten [the surface of] a millstone

ngopera ngato marda ngakani dingala nganai, ngadani ngato paua dakala nganai
first I will flatten the mill stone, (to give it a smooth surface) then I will grind some seed
[5] tiripoto dingana to mix down-feathers with pipe-clay
Ethnography: 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?
[6] paua dingana to rub seed
Context: 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
[7] marda dingana to rub a hill
Idiom: 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
[8] dako dingana to skirt a sandhill
Idiom: as in [7].
[9] panto dingana to skirt the [edge of a] lake
[10] pita dingana to skirt a tree
Context: also the edge of a scrub.
[11] palto dingana to go along a track
[12] kajiri dingana to walk along the edge of a creek
[13] paratara dingana to skirt a claypan
Context: a hard flat.
[14] ngura dingana to bypass a camp closely
[15] 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)
[16] mita dingana to rub the ground
Idiom: 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?
[17] tjilpi dingana for limbs to rub against each other
Idiom: to animate, excite, or stir up all the more.
[17a] Example:

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
[17b] Example:

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]
[18] 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

Spelling: dinga-rna-yitya

Mythology: 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).

Comparative: Diari to rub Kuj to rub Ngam to rub Tir to rub Jaur to rub Jandr to rub

nunkangundru ngaiani wata pirna ngundrai, nauja dinganietja
we do not think much (greatly) of him; he is an instigator of strife

Spelling: dinga-tharri-rna

Spelling: None

Mythology: 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.

[1] Example:

marda pirna jerra dirimalkanau!
roll the big stone over thither
[2] Example:

billi ngakani jera dirimalkanau!
bring my net-bag here
[3] Example:

nari dirimalkanau palaraia
carry the dead man outside

Context: Used similarly in the carrying of water and firewood, etc.

Context: e.g. from a distance.

[1] Example:

mardawonpa milingeru diriji
the mountain is all the time receding

Context: despite the belief that one was getting closer to it.
[2] Example:

ngaiani karari dirila wapaia
right now we are moving off
[3] Example:

ngarimata milingeru morla diriji
the flood [waters] are all the time extending further and further
[4]
Context: e.g. when a sandhill extends itself as the result of wind and drifting sands. daku morla dirina warai the sandhill is extended
[5]
Context: 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
[6] Example:

wonku milingeru morla diriji, ngani nunkangu karakara ngananani
the 'wonku' (an edible snake) retreats further and further (into its hole), as I come closer
[7] Example:

Spelling: None

Grammar: vtr and vi.

[1] Example:

jerra diringau, ninkida dilka
walk around nearby; there are thorns in this [place]
[2] to disperse or scatter from one heap

ngunkundru paia diringai
birds in a heap scatter

Context: after first assembling in one massive flock.
[3] to roll down from a height

pita wondra mardani diringana warai
a large piece of timber rolled down from there
[4] to move closer towards

tana kana tula milingeru morla diringai karakara
strangers are continually moving closer in our direction
[5] to draw nearer

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

talarapalku pirna milingeru morla diringai
big rainclouds are coming closer all the time
[7] to roll away

ngato ninaia marda wolja diringala nganai
I shall soon roll the big stone away
[8] to transfer

nulia punga nunkani diringai kilpandru
he is shifting his wurley on account of the cold
[9] 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

Spelling: dirkala

Mythology: 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.

Comparative: Diari edge Wkng edge Kuj edge Ngam edge Tir edge Wkb edge Jaur edge Jandr edge

[1] panto dirkala edge of a lake
[2] punga dirkala outer side of a wurley
[3] dako dirkala end of a sandhill (at or in a creek)
[4] kajiri dirkala bank of a creek
[5] marda dirkala limit of stones
[6] patara dirkala end of hard ground
Context: where trees or sand begins.
[7] wirka dirkala edge of [sun-]cracked earth
[8] patara dirkala edge of a box tree
[9] pariwilpa dirkala horizon
[10] milki dirkala edge of an eye
[11] pirra dirkala edge of a wooden bowl or dish [coolamon]
[12] kutu dirkala edge of a hole
[13] Katitanta dirkala shore of Lake Eyre

Spelling: dirtyi

Context: 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.

Mythology: 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 peoples' eyes, but also [whipped up and] hurled coarse grains of sand (dirtji) at them.

[1] dirtji wonpa small elevation covered with coarse sand
[2] dirtji palipali gradually sloping side of a hill
[3] Diritjia-kuma place-name
Context: coarse sandhill resembling a tied-up bundle.
[4] dirtji maru extensive coarse sandy flat
[5] diritjia kalikali steep slope of a coarse sandy hill
[6] diritjia kajiri creek in which coarse sand is to be found
[7] ngapa dirtji rough sandstones [lying] under water
[8] mana dirtji bread baked in the ashes to which coarse granules of sand adhere which find their way between one's teeth

Spelling: dityi

[1] ditji mara rays of the sun
[2] ditji bilpa beams of light before the sun becomes visible
[3] ditji kumari the sun when it rises blood-red in summer
[4] ditji putuputuru when it looks dusty at sunrise
Context: a hazy atmosphere at sunrise.
[5] ditji ngandara when it is cool in summer, cool summer's day
[6] ditji kuparu winter sun
[7] ditji tidna turu summer sun
Context: when at its furthest point south.
[8] ditji woldrajelbi autumnal equinox
Context: halfway between summer and winter.
[9] ditji ngalpuru eclipse of the sun
Ethnography: 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 on to firm ground, for the sandhills will burst into flame.
[10] ditji diltjadiltja hot summer day
Idiom: [day] that gets so hot in summer, that the muscles hurt when a person walks barefoot.
[11] ditji munaltja humid, sultry day
[12] ditji milamila sad day; day of mourning
[13] ditji ngumu happy day; day of rejoicing
[14] ditji wakiri very long day
[15] ditji wirdi period during which the sun is visible
[16] ditji taramana to postpone [the time] from one day to another
[17] ditji wirrana number of days (or suns) in a row
[18] ditji dokuterkana sun after it has set
[19] ditji ngamana ngarina setting sun
[20] ditji mitamita sun inside the earth,
Ethnography: 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.

Addition: This hole is called dityi mingka 'sun hole'.

Spelling: dityi

Grammar: feminine gender.

Context: 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.

[1] Example:

karari ditji mintjiai
the sun is now shining
Context: hence it is daytime.
[2] Example:

karari ngaiani ditjini ngamai
we are now sitting in the sun
Context: it is daytime.
[3] ditji kulno one sun, one day
[4] ditjini kulnuni in one sun, following day
[5] ditjini mandruni in or after two suns, after two days
[6] ditjini parkulani after three (times) suns
Context: 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.
[7] Example:

pirra parkulani ngarimata kantji wokarala nganai
after three months (thrice new-moon) there will certainly be a flood
[8] ditji buru without sun[light]

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

Context: due to hunger or thirst, i.e. he could no longer see the sun, for things had gone black in front of his eyes.

Ethnography: [The time of] the day is also divided up according to the sun, as in the following paragraphs.
[9] ditji dunka the sun's exit, sunrise

karari ditji dunkai
the sun is rising
[10] ditji kuparu young or little sun
Ethnography: meaning the hour when the sun is already a little way up. (kuparu also denotes the young offspring of animals).
[11] ditji miri high sun
Ethnography: nine o'clock in the morning. karari ditjimiri it is nine o'clock
[12] ditji toda stationary sun
Ethnography: i.e. 12 o'clock midday.Cf. toda.
[13] ditji kunarku sun at the zenith
Ethnography: more correctly, the sun in transit, i.e. round about three o'clock in the afternoon.
[14] ditji ngaltingalti cool, moderating sun
Ethnography: i.e. about six o'clock in the evening.
[15] ditji wiri ingoing sun
Ethnography: i.e. sunset.

Spelling: dityi daka-rna

ninaia ditji dakana warai, nauja palila nganal
he has been sunstruck; he will die

Context: 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.

Spelling: dityi wakawaka

Ethnography: 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].

[1] Ngamaturukuru name of constellation, the evening star
[2] Kulukupana name of constellation
Context: literally, 'children who foul the water'.
[3] Kulukupani-mili name of constellation
Context: literally, 'servants of Kulukupana'.
[4] Kalawulu name of constellation
Context: literally, 'those who carry a net-bag made of reeds'.

Context: also Kalku mandru
[5] Mankara wora name of constellation, Pleiades, the Seven Sisters
Context: literally, 'the girls'.

Addition: this name is mankarra-waRa 'girl-plural'. Many Australian Aboriginal groups name this constellation 'girls'.
[6] pajatidna name of constellation, Southern Cross
Context: literally, 'bird's foot'.
[7] Malkali-tjirini name of constellation
Context: literally, 'with colourful markings'.
[8] Dindridindipunga name of constellation
Context: literally, 'waterbird's nest'.
[9] Ngapa-pirra name of constellation
Context: literally, 'water-carrying vessel'.
[10] Nganti-balu name of constellation
Context: literally, 'naked animal'.
[11] Kadni-kanja name of constellation
Context: literally, '[campfire for] cooking goannas'.
[12] Milkiwari name of constellation
Context: literally, '[type of] bird'.
[13] Pitjiringatjinietja name of constellation
Context: literally, 'scrounger after chewing-tobacco'.
[14] Palparawulu name of constellation
Context: literally, 'two palpara birds'.
[15] Kudnamatuwulu name of constellation
Context: literally, 'two kudnamatu birds'.
[16] Wonatinti name of constellation
Context: literally, 'poorly-made weapon'.
[17] Wonakiri name of constellation
Context: literally, 'fine weapon'.
[18] Ngapajunga name of constellation
Context: literally, 'waterbag; water-skin'.
[19] Kurukuku name of constellation
Context: literally, 'type of bird', of the dove or pigeon species.
[20] Kutjakutja name of constellation
Context: literally, 'bundle of bird feathers'.
[21] Turumanja name of constellation
Context: literally, 'firestick'.
[22] Warukati wora name of constellation
Context: literally, 'flock of emus', i.e. several emus.
[23] Kankukanku name of constellation
Context: literally, 'boy'.
[24] Karawora name of constellation
Context: literally, 'eagle'.
[25] Nganti-tidna name of constellation
Context: literally, 'animal's foot'.
[26] Pulinga wulu name of constellation
Context: literally, 'two pulinga birds'.
[27] Juri-wulu name of constellation
Context: literally, 'two juri snakes'.
[28] Marikilla name of constellation
Context: literally, 'marikilla snake'.

Xref: No. 1389.
[29] Wiparu name of constellation
Context: literally, 'wiparu snake'.

Xref: No. 3765
[30] Danpadanpara name of constellation
Context: literally, 'scattered ones'.
[31] Dalpura wokaribani name of constellation
Context: literally, 'broken ball'.
[32] Maringopa name of constellation
Context: literally, 'one who bathes at night'.
[33] Ngopanapari name of constellation
Context: literally rosy dawn; morning's rosy hue.

Context: also Kalkamaranani.
[34] Ngudanapari name of constellation
Context: literally, 'one who stretches out in death'.
[35] Kadri name of constellation, Milky Way
Context: also Kajaripariwilpa.
[36] Kadridanparla name of constellation
Context: literally, 'watercourse or riverbed (with myriads of stars)'.
[37] Kadrimitjirlbarla name of constellation
Context: literally, 'semi-bright riverbed'. This name should probably read: Kadrimintjirlbarla.
[38] Mintjimintjirlbarla name of constellation
Context: literally, 'emu grass'.
[39] Dritjipudapudarlbarla name of constellation
Context: literally, 'dusty one'. The first part of this name should probably read: Dirtji.. or Diritji.. Cf. No. 186.
[40] Makapumpa name of constellation
Context: literally, 'one who goes out for firewood'.
[41] Tjaralipudaparapara name of constellation
Context: literally, 'one who walks around with a weapon'.
[42] Talpamundu name of constellation
Context: literally, 'short ear-lobe'. Also Talpawordu.
[43] Danuputja name of constellation
Context: literally, 'one who makes a fire in the centre'.
[44] Katipirra name of constellation
Context: literally, 'coccyx, terminal bone of the vertebral column'.

Context: also Ngantipirra.
[45] Katijidi name of constellation
Context: literally, 'emu feathers'.

Context: also Ngantingaru
[46] Kadrimitji name of constellation
Context: literally, 'eyes of the riverbed'.

Addition: this appears to be a Yawarrawarka or Yandruwandha name.
[47] Kadriwodrawodra name of constellation
Context: literally, 'illuminated riverbed'.

Addition: this appears to be a Yawarrawarka or Yandruwandha name.
[48] Kadringura name of constellation
Context: literally, 'house of the riverbed'.

Addition: this appears to be a Yawarrawarka or Yandruwandha name.
[49] Ngapamara name of constellation
Context: literally, 'fresh rainwater'.

Spelling: dityirdityi-ri-rna

Spelling: dityi-yali manka-rna

[1] ditji babaru type of tree
Grammar: n.
[2] ditji minka the sun's hole
Grammar: n.

Ethnography: 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.

Spelling: dityi-lha

Context: [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

Spelling: dityi-ri-rna

Context: 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

Spelling: thuka-mali-rna

Grammar: reciprocal.

Context: i.e. to follow one another around.

Spelling: thuka-rna

Grammar: vtr and vi.

[1] kupa dukana to carry a child on one's back

materali kupa dukai
the [young] man is carrying the child on his back
[2] to follow someone (along the track)

ngato kamaneli ngakani dukai
[my friend] is following me
[3] ngatata dukana to carry one's younger brothers on one's back

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

Context: [the younger brothers] follow their elder brother (neji)

Ethnography: 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.
[4] to protect

ngapili kupa nunkani dukai
father protects his child
[5] to magnify [oneself]; to brag, to boast

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

kindala nura dukai
a dog holds his tail erect
[7] mara dukana to cross hands behind one's back
[8] mandikilla dukana for waves to rear up, mount higher
[9] ngaru dukana to have a bunch of emu feathers stuck in the back of one's [hair] belt
[10] milki dukana to direct one's attention at someone
[11] billi dukana to carry a net-bag on one's back
[12] nari dukana to die one after another
Context: e.g. when, during an epidemic, many people follow on after the death of the first [victim].

Spelling: thuka-rna-yitya

Mythology: 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].

Spelling: dukaRa-rna

[1] Example:

nauja karari punga dukarai pilki wotila
he is pulling up (the posts of) his hut, in order to erect it elsewhere
[2] Example:

jinka dukarau!
unravel the string
Context: which was tied firmly around the waist like a belt.
[3] Example:

pitjiri dukarau billindru!
take the chewing-tobacco out of the net-bag
[4] Example:

nganti dukarau turundru!
take the meat off the fire
[5] Example:

ngato jama ngakani dukarai ngapandru
I am pulling my net up out of the water
[6] Example:

nunkani marda ngaiani dukarai mitandru
we are digging up his millstone out of the ground

Spelling: dukaRa-rna thaRa-rna

Grammar: dukarana being used as a participial adverb.

Mythology: 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.

Comparative: 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

nauja kutundru dunkana tarana warai
he got up out of the hole and climbed higher

Spelling: dukaRa-tharri-rna

nauja dukaraterina warai minkandru
he dug himself out of the hole

Spelling: thuka-tharri-rna

[1] to ride

nejini ngani dukaterina warai
I had a ride on my elder brother
Context: on his shoulder.
[2] pitani dukaterina to ride astride a piece of wood
[3] dukaterina ngamana to sit astride (behind) another man's back, to ride pickaback
[4] paltuni dukaterina to follow another [person] along the same track
[5] maru kulnuni dukatarina for all to make for one destination
Context: in order to gather food.
[6] potuni dukaterina for one thing to lie on top of another
[7] dukaterina punkana (for a small shoot) to grow out of an old tree-trunk
[8] tidnani dukaterina to tread in another's footsteps
[9] jaurani dukaterina to ride on the back of somebody's words
Idiom: for a second [speaker to relate the same as the first.

:

[1] Example:

wadlanguru ja kanangara ngaiani duldruwai tjanka dakala
we mix 'wadlanguru' and 'kanangara' (seed) together to make it easier to grind

Context: 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.
[2] jaura duldruwana to confuse a conversation

wata jaura duldruwanau pirna pantjiati, windri kulno jatananto
don't all talk together at once, otherwise you simply make matters worse; let only one person speak
[3] tjikatjika duldruwana to accuse someone of numerous misdemeanours

wata tjikatjika duldruwanau, nauia tiri pantjiati
don't reproach him with numerous misdemeanours all at the same time, otherwise he will get furious

Context: instead of [only] one), all at the same time.
[4] kana mudla duldruwana to confuse people's faces
Context: e.g. to see people of various tribes together.

Ethnography: 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
[5] paua duldruwana to mix [various types of] seed together
Ethnography: 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
[6] 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)
[7] tiri duldruwana to call attention to two evils simultaneously

minandru jidni kurieli nanina ja jedi duldruwai?
why do you combine stealing and lying?
[8] mirtja duldruwana to confuse shouts and cries

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]

Context: to call to and fro in mixed confusion, so that one can no longer understand what is the point at issue.
[9] junka duldruwana to mix dissatisfaction, to be mutually discontented
Context: 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
[10] 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
[11] tali duldruwana for dialects to assimilate ("merge")

tanani ja ngaianini tali duldruwana wonti
their and our dialects have merged
[12] paru duldruwana to get fish mixed up

paru nguja pilkipilki duldruwana warai jamani
different kinds of fish have got mixed up together in the net

Context: to catch various kinds.
[13] 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]
[14] nari duldruwana many die simultaneously

nari duldruwana marapuni
death has taken a heavy toll]

:

[1] Example:

ngaiani wimani pota marapu tali duldruwijiribamalina ngamai
at a sacred ceremony (song) we often join each other from the various dialect [groups]
Context: Actually, they come here and we go there.
[2] 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
[3] duldruwijiribamalina terkana [though] linked together from here and there, to stand together in solid array, e.g. during a fight
[4] duldruwijiribamalina ngamana firmly linked together from here and there, to sit down together
[5] duldruwijiribamalina ngura manina to transmigrate
Context: after gathering from here and there, to settle down together.

Spelling: None

Mythology: 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].

Spelling: dulyardulya

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

[1] mudla duljadulja dirty face

ngani mudla duljadulja, ngani ngapa pani kulirkala
my face is dirty; I have no water to wash it
[2] mara duljadulja unwashed hand, disorderly hand
Idiom: 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
[3] ngapa duljadulja stirred up water, dirty water

nauja ngapa duljadulja, ngato wata ngantjai ninaia tapala
the water is dirty; I do not care to drink it
[4] milki duljadulja dull eye
Context: 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?
[5] tidna duljadulja confused footprints

ninkida tidna duljadulja, woderi nau wapana warai?
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?)

Spelling: dulyardulya

nunkani tidna ngaiani tidna duljaduljani worarana warai
we lost trace of him in a confusion of foot-prints

Spelling: dulyadulyama-rna

[1] poto duljaduljamana to waste things

minandru jundru poto ngakani duljaduljamana warai ja tananaia wata talku najinajibana warai pungani jinkanani?
why did you waste (dole out) my goods and not look after them properly at home (in the camp)?
[2] mankara duljaduljamana to divide up girls
Ethnography: 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?]
[3] poto kapara duljaduljamana for the trading boss to fail to distribute goods to the right person
[4] poto mudlatiri duljaduljamana to fail to divide up a deceased person's inheritance
Context: among those who are entitled to it.
[5] jaura duljaduljamana to twist one's words
Idiom: 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
[6] kawolkali poto duljaduljamana for the crows to scatter things about

kana panini kawolkali ngurani poto duljaduljamana warai
while there was nobody about, the crows scattered everything in the camp, searched through them, and dragged them around

Context: 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.
[7] watarali duljaduljamana ngankana for the wind to blow everything away
Context: [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 recognize whose house this or that one has been
[8] ngura duljaduljamana to leave a camp in disorder
Context: 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.
[9] para duljaduljamana tangled or unkempt hair
Context: Combs are non-existent. [Implied,] therefore, is "hair that has not been greased with fat".

Spelling: dulyardulyama-rna

nulia nunkani poto duljaduljamai, tananaia nulia kulkananto
He is dividing up his goods, which he ought really to save up and look after

Spelling: dulyardulya-ma-rna-yitya

Mythology: This word is derived from the legend of Jelkabalubaluna. Everywhere that he rested in the course of his wanderings, his things lay scattered about.

Spelling: dulyardulyana-rna-yitya

Mythology: 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.

Spelling: dulya-ri-rna

Grammar: 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.

Spelling: dulyi-ipa-rna

[1] Example:

ngaiani pita duljibana warai kalara maraia
we bent together a rod for a stoneaxe-handle
[2] Example:

ngato paia duljibana warai
I tired the bird out
Context: i.e. by making it fly.

Spelling: dulyi-rna

Grammar: 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').

pinaru paltuni duljina warai
the old man grew weak or tired on the way

[2] to move

pita duljina warai
the tree is moving
[3] to die

pinaru ngoperaetja matja duljina warai
the doyen among the old men has died (out of frailty)
[4] 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

Spelling: dulji-rna

Mythology: 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).

Comparative: Diari dislocate Wkng dislocate Kuj dislocate Ngam dislocate Jaur dislocate Jandr dislocate

[1] tidna duljina to sprain one's foot

ngani tidna duljina warai mardali
I have sprained my foot on a stone, (on which I trod)
[2] pantja duljina to dislocate one's knee
[3] tindipiti duljina to dislocate one's elbow
[4] woltja duljina to dislocate one's thigh
[5] diltja duljina to overstrain [one's muscles]
Context: in running.
[6] wokara duljina to dislocate one's neck
[7] manu duljina to change one's mind
Context: or one's thoughts or intentions. ngani manu duljina warai wapala I mind changed to go I have changed my intentions [of going]
[8] worita duljina removed to a far place
Context: 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
[9] ngurani duljila tikana to return to camp [feeling] out of sorts
Context: 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
[10] pita duljina dislodge a displaced tree
Context: 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.
[11] tidnapiri duljina deformed (overgrown) toes
[12] marapiri duljina deformed fingernails
Context: crookedly-grown fingernails.
[13] marapalka duljina dislocated wrist
[14] milki duljina refracted eye
Context: 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

Spelling: dulyi-rna wirri-rna

Grammar: The element duljina is an adverb and wirina is a verb.

Context: 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.

Etymology: This word is composed of dulku and marra, with the addition of the verbal ending -na. Dulku signifies fat stomach and marra means new.

Ethnography: 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

Mythology: 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.

Comparative: Diari to belch Wkng to belch Ngam to belch Tir to belch Wkb to belch Jaur to belch Jandr to belch

Spelling: durlkurru

Mythology: 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.

[1] ngapa dulkuru deep water

kupa najinajibanau! ninkida ngapa dulkuru
keep the children under close watch! the water here is deep
[2] kutu dulkuru deep hole

warle ninkida kutu dulkuru bakuna warai?
who dug a deep hole here?
[3] ngura dulkuru deep camping-spot
Context: 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
[4] panto dulkuru deep lake

dirkalani nauja panto dulkuru
the lake is deep near the bank (at the edge)
[5] mita dulkuru lower-lying land

mita dulkurani wapau kanali jidna najiati
go down into the depression, lest the people see you
[6] kajiri dulkuru deep creek-bed

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

pirra ngakani morla dulkuru
my wooden bowl is deeper
[8] ngapatjili dulkuru deep soakage

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

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

nauja mandra dulkuru, nauja mauarli
he has a shrunken stomach; he is hungry
[11] mana dulkuru shrunken mouth
Context: A man with a loud voice is so called. nauja mana dulkuru ninaia ngaiani ngarai he has a loud voice; him we can hear
[12] mudla dulkuru cancerous face
Context: 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
[13] pita dulkuru curved piece of timber
Context: 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
[14] wipa dulkuru deep valley

naka mita tulani dulkuru marapu parai
in that strange land there are numerous deep valleys
[15] dulkuru

worderu ngaiani dulkuru pirnani wapala nganai?
how will we bridge this enormous distance?

Spelling: dumpardumpa-rna-yitya

Spelling: None

Comparative: Diari tired Wkng tired Ngam tired Tir tired Wkb tired Jaur tired Jandr tired

Mythology: 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.

[1] kupa dundunu weak child

kupa waka dundunu worita wapala
the child is still unfit (untrained) to walk
[2] 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
[3] kilpali dundunu stiff from the cold

ngani kilpali dundunu nganana warai
I was stiff from the cold
[4] mara dundunu frozen hand (or finger)

ngani mara dundunu talarali
my hand is frozen by the rain
[5] diltja dundunu tired muscles

ngani diltja dundunu, ngaiani ditji palpa ngara ngamananto
my muscles are tired; we ought to rest for several days
[6] ngaurongaurojeli dundunu weak from sorrow or sadness
[7] talarali dundunu icy cold from the rain
[8] ngapala dundunu chilled from going into water
Context: in order to fetch fish out of a net.
[9] burka dundunu sad disposition

ngani burka dundunu, ngangau noa ngakani palina warai
I am broken-hearted (lit: I spirit am broken), because my wife/husband died today
[10] kuparu dundunu feeble birds

kuparu dundunu
as yet they cannot fly
[11] kati womala dundunu musty old clothing

kati womala ngakani dundunu, nauja purateriji
my old clothing is musty, mouldy; it is tearing
[12] wilapi dundunu the 'wilapi'edible 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)
[13] kanta dundunu thin (dry) grass

kanta dundunu maniau turu miribala
fetch [some] dry, thin grass to make a fire
[14] 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
[15] 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
[16] 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
[17] kupali dundunu ngankana for children to pretend to be (make themselves) weak

kupali wata dundunu ngankau, tana jindraiati
don't offer to carry the children, otherwise they will cry and always want to be carried
[18] milki dundunu weak, feeble eyes

ngani milki dundunu, ngani tinkani wata wirarinanto
I have feeble eyesight, [therefore] I shouldn't travel by night
[19] tali dundunu soft voice

ngani tali dundunu, minandru ngani wonkananto?
my voice (tongue, speech) is soft; why should I sing?

Context: to speak softly.
[20] kintala dundunu exhausted dog

nauja kintala dundunu kilpali
(he) the dog is shivering from the cold

Context: one that is shivering from the cold.
[21] nguna dundunu tired arm

ngani nguna dundunu paja dianandru
my arm is tired from hunting birds

Spelling: thungka

[1] Example:

nganti karari dunka
the meat is now putrid

Context: used of meat.
[2] buka dunka mouldy bread

minandru jura ninaia buka dunka ngamalkai?
why do you keep mouldy bread?
[3] tapa dunka malodorous or stinking sore

nunkani tapa dunka panimai
his wound smells bad
[4] pita dunka rotten tree

ninaia pita dunka wokaribamai!
chop the rotten tree down
[5] jaura dunka bad words

nulia jaura dunka ngamalkai
he uses bad language
[6] 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]
[7] poto dunka old things

nulia windri poto dunka jinkiji
he gives only old things away
[8] 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
[9] tara dunka tired legs

ngani ngandandariai worita wapana, tara ngakani dunka
I cannot go far: my legs are tired
[10] mita dunka bad ground
Context: where a person has to die.
[11] milki dunka bad eyes

nauja milki dunka wapana warai
to the place where he got killed
[12] milki dunka bad eyes

ngaiani pratjaterina milki dunka ngamai
we all are mortal beings

Idiom: mortal beings.
[13] milki dunka bad eyes

nauja kana milki dunka
this man is a drowsy fellow

Idiom: drowsy person.
[14] poto maradunka inheritance; estate

nulia poto maradunka manina warai
he inherited a lot of things
[15] jaura dunka words or teachings from time immemorial

tanalia pirrapintamara jaura dunka ngamalkai
the instructors in tribal lore have had these teachings [handed down] from olden times
[16] ngapakudna dunka ancient soakage

ngaiani ngapakudna dunkani ngamai
we are camping at a soakage that was dug by the people of long ago

Context: soakage which the old people dug, or which [has existed] from time immemorial.

Spelling: thungka

naka dunka pirna milingeru
there is always a terrible stench there

Spelling: thungka-yitya

Context: something that is tainted or smells bad.

Spelling: durnka-lka-rna

Context: The combination dunkana taralkana) is also used, as in: ninaia ngaiani dunkana taralkana warai we have brought him out

Spelling: durnka-lka-rna-yitya

Spelling: durnka-rna

Context: 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

Context: 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 rainclouds, 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].

Spelling: thungka-ri-rna

Grammar: The verb is derived from the adjective.

Mythology: 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.

Spelling: durnka-inga-lka-rna

Context: For example: minandru jundru ninaia dunkalkingana warai? why did you help him [get] through?

Spelling: durnka-inga-rna

Context: 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

Spelling: duntyi

Grammar: feminine gender.

Semclass: Plants

Etymology: 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.

Spelling: duntyi-ri-rna

Ethnography: 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.

Comparative: Diari to sneeze Wkng to sneeze Ngam to sneeze Tir to sneeze Wkb to sneeze Jaur to sneeze Jandr to sneeze

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from dupa white and ra root, means 'white roots'. This plant has an edible white root; from this it has derived its name.

Spelling: dupurdupu

Context: 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.

[1] Example:

nauja kana dupudupu
he is a man infected with gout
[2] Example:

nauja kana dupudupu, nauja wata wirariji
he is paralyzed and cannot get about
[3] mara dupudupu wilted hand
[4] punga dupudupu small wurley
[5] poto dupudupu (bundle of) tied up articles

Spelling: dupurdupu nganka-rna

Context: 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

Spelling: dupurdupu-ri-rna

Mythology: 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.

[1] Example:

kilpandru ja talarandru ngaiani dupudupuriai
we are crouching down together because of the cold and the rain
[2] Example:

ngapa dupudupurina dikana warai
has receded from the shore
[3] Example:

nulia para dupudupu ngamalkai
he has curly hair
[4] Example:

kilpani tjutju pratjana dupudupu ngamai minkani
in winter all snakes lie curled up in [their] holes

Context: In general, dupuru is understood to mean everything that exists alone or by itself.

Mythology: 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.

[1]
[2]
[3] manu dupuru only good-natured, kindly-disposed one
[4] tjuru dupuru only one still with ideas
Context: when others know of no other expedient.
[5] noa dupuru only marriage partner
[6] neji dupuru only elder brother
[7] dako dupuru only sandhill
[8] nganti dupuru only animal
[9] Example:

dupuru ngani wapana wonti
I went along as the only one
[10] Example:

dupuru ngani wokarai
I am coming alone

Context: or as the only one.
[11] ngura dupuru only camp, main camp, place of residence
[12] ditji dupuru only day
Context: that distinguishes itself from others.
[13] tali dupuru ngura kulnuni only speaker in the whole camp
Idiom: i.e. articulate tongue, the only person who can speak well.
[14] malka dupuru only sign
Context: that warned me.
[15] turarana dupuru to sleep alone
[16] maru dupuru only valley or plain

Spelling: thuRintyi

Context: of human and animal bones.

Ethnography: 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.

Mythology: 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.

Spelling: durru

Grammar: masculine gender.

[1] dako duru depression in a sandhill
[2] marda duru saddle over a range
[3] duru pirna steep saddle
[4] pirra duru back of a coolamon
[5] mudla duru arch of the nose
[6] kana duru person's back
[7] mana duru cerebral arch
Context: i.e. the [hollow] space between nose and mouth.
[8] mara duru back of the hand
[9] tidna duru instep
[10] pilbiri duru elevation of the shoulder
[11] nguna duru curvature of the thick part of the arm
[12] woltja duru curvature of the thigh
[13] milki duru arch above the eyes
[14] punga duru arched [roof] of a wurley
[15] katu duru curvature of a windbreak
[16] duru terkana to stand in a stooped attitude
Grammar: adverb use.

Addition: South Australian Museum handwritten vocabulary notes item 1365 "'duru'terkana to stand stooping, in a stooping position"
[17] kurikirra duru terkana to stand stooped like [the arch of] a rainbow
[18] pita duru terkana for a tree to stand crooked
[19] manu duru terkana for one's nature to stand crooked
Idiom: not to yield on a clear issue.
[20] pantja duru terkana for one's legs to stand crooked
[21] kajiri duru karitjina for a creek to take a sinuous bend

Spelling: durru-yitya

Spelling: durru-lha-rlu

Spelling: durru-Ri-rna

Spelling: durru-Ri-rna tharri-rna

Spelling: durru tharka-ipa-rna

daka n. hard earth; lump, clump, clod of earth

dakadaka adj. spotted; mottled; striped; variegated; scarred

dakadakana v. to pass by at a [good] pace

dakadakaraterina vi. to feel very poor

dakadakarina v. to be spotted, to cause to become spotted

dakala . hard ground dweller

dakamalina vrecip. to throw something at one another

dakana vtr. to spear; to pierce

dakangandrana vtr. [to fling on to the hard ground

dakangandraterina vi. to knock against or bump into (something); to fall; to fall down; to suffer physical injury; to fling oneself grief-stricken to the ground

Dakarini n. name of dog of muramura

dakaterina vi. to trip or stumble

dakibana vtr. to [manufacture something] for someone else

dako n. sandhill

dakula n. sandhill-dweller; inhabitant of the sandhills

dalpa n. ear-lobe; mesh[-holes] (in a net), leaves (on shrubs or trees)

dalpadakana vtr. to assure; to promise; to invite; to raise hopes; to affirm

dalpakaldru adj. obedient; effortless

dalpakaldrurina v. to become obedient, tractable

dalpatandra n. type of plant

dalpawonkana v. to whisper into someone's ear; to ear-bash

dalpawonkanietja n. ear-basher

dalpawonki jiribana vrecip. to whisper into each other's ear; to disturb each other; to hard-press each other, etc

dalpura n. stillness; silence; peace; quietness

damana vtr. to cut

damanietja n. cut-throat; [knife-flashing] ruffian

damaterina vi. to cut oneself

dampu n. type of plant

dampudampura adj. round

dangana vtr. to frighten, to chase away

danina vi. to take leave

dankakaldri n. type of plant

dankamalina vrecip. to meet one another, to come together, to pair, to mate, to copulate (of snakes), to stumble against; to hit upon something

dankamalina vrecip. to meet one another

dankana vtr. to meet up with; to chance upon; to seek out; to find; to run into (something), to come across (a thing or a person)

dankana vtr. to give birth to; to find; to run into, to encounter, to meet

dankarana vi. to transgress, to step over, to arrive at (some place)

dankaterina vrefl. to meet up with someone or something; to bump into each other

danki n. branch

dankubana adv. in the morning

dankubana adv. tomorrow

dankubana kulnundru n. third day

dankubana kulnundru ditji kulnuni . fourth day

dankubana nguru n. day after tomorrow

dankudankubanarina v. to dawn; to become day

dankudankubanietja n. early bird; early riser

dantjamana v. to bind, to seal, to fasten, to confirm

dantjamana v. to ransom; to redeem; to release; to act as guarantor; to go surety; to make oneself responsible for

dantjamana kurana v. to fix, establish, determine, define (a boundary), divide (property)

dantjamana nandrana v. to drive or hammer in firmly

dantjamana terkibana v. to ram in tightly

dantjamanietja n. one who promises

dantjamaterina vi. to guarantee for oneself; to decide for oneself

dantjudantjumalkijiribamalina vrecip. to do carefully to one another

dantjudantjumana . to do carefully

dantjumana v. carefully to carry, [to lift, to lead, to care for]

dantjumanietja n. one who acts carefully

danto adj. soft; moist; newly-baked (of bread); flexible; pliable (of roots, twigs, etc.); ductile; submissive; docile (of people, who obey without objection); tender-hearted; generous

dantodanto . very soft

dantoetja n. one who is willing

dapa n. wound, sore, ulcer; [scar], scab; mange, impetigo; [syphilis]

dapaetja n. one who has continual sores or ulcers

dapana vtr. to drink; to suck, to suck up; to kiss; to chew; to eat (of grounded seed); to belch or burp; to wet or moisten; to pour, to swallow

dapanietja n. drinker

dapaterina vi. to lick oneself; to wet oneself, to moisten oneself

dapingana v. to drink while going along

daraparkilja n. type of plant

darpana vtr. to clean; to brush; to sweep

darpina vi. to turn back

darralkana vtr. to cause to lift up; to induce to rise

darrana vi. to disappear suddenly; to slip away; to escape; to leave in secret; to run away quickly; to arise, to come forth

darribana vtr. 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)

darringana v. to pass by quickly; to pass away suddenly

datini n. step, terrace; notch, nick, groove

datjana v. 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

datjanietja n. discoverer, searcher; tracker

daturu adj. firm, immovable, sedentary, settled in one spot

daturuetja n. impassive person, inflexible person

dauadauana v. to ward off; to forbid, prohibit; to prevent, hinder; to hold back; to change a person's opinion; to order to be silent

dauadauana v. to advise caution and discretion; to admonish to be careful