Reuther Dictionary

Spelling: None

Grammar: feminine gender.

Etymology: This word, composed of kabu net and luru bird-down, denotes a net made of bird-down. Reuther: "im boesen Sinn".

Ethnography: This head-covering is worn when a man is involved in arguments and fighting. If the net [or cap] is woven into a peaked [shape], so that it hangs down over the head with a tassel at the end, it is called [a kalbuluru].

Spelling: karta

Grammar: masculine gender.

[1] pita kada tree sound
Context: ring [of an axe] when chopping down a tree.

Addition: see also sub-entry [12] below.
[2] marda kada clatter of stones
Context: when they come into contact with each other.
[3] punga kada rain sound
Context: when rain trickles on the roof [of a wurley].
[4] diltja kada creaking of bones
[5] wima kada ceremonial sound
Context: beating of time with two boomerangs [during ceremonial singing].
[6] mana kada chattering of teeth
[7] tidna kada sound of footsteps
[8] mara kada clapping of hands
[9] mandikilla kada washing of waves
[10] talpa kada ringing or humming in the ears
[11] turu kada crackling of fire
[12] pita kada wood sound
Context: loud report or cracking sound when wood is snapped off.

Addition: see also sub-entry [1] above.
[13] ngapa milla kada murmuring of water

Spelling: karta-nga-rna

Grammar: vtr and vi.

[1] kumari kadangana for blood to sound
Idiom: to have a haemorrhage.
[2] kana kadangana to hear the clash of weapons

kana kulno matja kadangai
[one] man already hears the clash of weapons
Context: how they fall about his head. This is commonly said of a man who has been struck down: he has heard the clash of weapons.

Spelling: karta-nga-iyirpa-rna

Mythology: This word bears reference to the muramura Mandramankana, who was once struck dead. However, in his grave he heard the pecking (kadangana) of crows, and so woke up again.

nulia turu kadangijiribanali mitani worana warai
he slung the firewood from his head onto the ground, so that it made a crashing sound

Spelling: kardi

Grammar: masculine gender.

Ethnography: ego's wife's brother or ego's sister's husband.

Spelling: karti

Mythology: This word is taken from the legend of Kirrapajirka, the muramura, who ate raw (kadi) the fish he had caught in his net.

[1] nganti kadi raw meat

nganti kadi ngani tikana warai, turu ngato bulu dakana warai
I returned with uncooked meat, since I could not kindle a fire ([on which] to cook some)
[2] mita kadi uninhabited country

ngaiana wapananto mita kadini ngura ngankala, ninkida buka pani
we want to withdraw to a piece of uninhabited country, in order to make our camp where there is food in the neighbourhood, for here no man can make a living
[3] ngapa kadi cool water

ngapa kadia jerra wapau maltirila
go to that cool water over there [if you want] to refresh yourself

Ethnography: During the summer drinking-waterholes are covered up, so that the water remains cool; in winter, however, when the water is drawn, glowing coals are thrown into it, so that it is not too cold to drink.
[4] watara kadi cool wind

watara kadini wapau kamaneli jinkani najila, woldra wokaraiati
go now, during the cool breeze, to visit your friends, lest the hot weather returns and you cannot go
[5] buka kadi half-baked bread

minandru jundru buka kadi wajina warai, nauja wata pandra
why did you not bake the bread properly, for it is not baked right through?
[6] kumari kadi fresh or healthy blood

jura kumari kadi ngopera wapananto ngapa manila, ngaiani wariwariati
you young bloods (young men) ought to go ahead to fetch water, we (old people) cannot hold out [under the strain]
[7] ngara kadi cool heart
Idiom: cool head, [indicating] person who is not quickly roused to anger.
[8] buka ngara kadi doughy bread [on the] inside

buka ngara kadi jura ninaia dukarana warai
you took out the bread whilst it was still doughy on the inside (lit: in the heart)
[9] diltja kadi sound muscles

ngaiana diltja kadi wapai, jura waltowalto ngamananto
we healthy young men [will] go; you weaker ones are to stay here

Spelling: kardi-maRa

Grammar: masculine gender.

Context: one of whom has given the other his sister as a wife.

Mythology: The muramura Malkakalijantapirina and another muramura exchanged their respective sisters for a wife, and then called each other kadi.

Spelling: kartiwirri-ipa-rna

[1] Example:

ngilbieli paru kadiwiribana warai wimali
an opposing sorcerer has scared the fish away with his totemic song
[2] Example:

dakokojeli woma kadiwiribai
a stranger to the sandhills is scaring the snakes away

Ethnography: When hunting for snakes, nobody will take along a person who is not familiar with [or at home in] the local sandhills, for it is believed that no snakes will be caught [if he does], for the reason that snakes creep into their holes at [the sound of] a stranger. wata kana ko wiralkamai dakuni, nau woma kadiwiribaiati not person ignorant lead about on sandhills, he snakes otherwise scares away do not lead a person around [with you] who is not at home in your sandhills, otherwise he will [only] scare the snakes away
[3] watarali kadiwiribana for the wind to chase away

talara nanaua nandruja watarali jerra kadiwiribana warai, ngaianangu wata talara wokarananto
the wind chased away the rain in that direction, so that no rain should come our way

Spelling: kartiwirri-ipa-rna=yitya

Grammar: masculine gender.

Ethnography: one who causes something to disappear, Reuther: "Verschwindenmacher". so that, for example, no rain comes up, or no fish are caught.

Mythology: This word comes from the legend of Darana, whose followers were once scared off (kadiwiribana) by other muramura. They crept into (kadiwirina) holes, but since these holes were not deep enough, they could hide only their heads. [As a result] their feet were chopped off.

Spelling: kartiwirri-rna

Etymology: Composed of kadi raw, uncooked) and wirina to go in), the word [literally] means 'to go in raw'.

Context: it really signifies to go right inside (not merely half-way), and to disappear, e.g. to crawl inside the ground as do goannas (kapiri), snakes, insects, frogs, and the like.

Context: When the lakes become salty, the fish die. During an interview in April 1966 with the late Rev. W. Riedel, who spent 6 1/2 years among the Diaris at Killalpaninna from 1908-1914, he described how putrid these dead fish smelt during a north wind, so much so that Europeans doused their clothes with eucalyptus oil to make breathing less odious.

[1] mitani kadiwirina to slip into the ground
Context: to disappear from the face of the earth. warula ngaiani mirka jeribaka ngamana wonti, karari marapu matja mitani kadiwirina warai, nejijeli, kakajeli, ngapili, ngandrali long ago we ants like sat, today many already into the earth have disappeared, brothers, sisters, fathers, mothers once upon a time we were as numerous as the ants; but today many have disappeared from the face of the earth: brothers and sisters, fathers and mothers
[2] mita kadiwirina for the ground to collapse
Ethnography: When thunder rolls in the distance, this is believed to be the rumbling of the earth as it tumbles into the abyss. At that very moment a landslide is [said to be] taking place at the far end of the earth. [It is thought] that even where caves and gorges are to be found, such collapses of earth took place in days of yore. The shaking of the ground during thunder is [regarded as] proof of this. mita nauwa kadiwiriji. ngaiana ngaiala ngarai earth he there slips off, we voice are hearing yonder in the distance a landslide is taking place, for we [can] hear its rumbling
[3] mita-tali kadiwirina for a landslide to disappear [over the edge into the abyss]
Idiom: for the soul of a person struck by a thunderclap to slide into the ground. 'Landslide' is [merely] a roundabout way of speaking, because for a person to have been struck dead is never mentioned. [By way of this periphrase] it is intended to express the thought that a person has disappeared from the face of the earth. mita-tali kulno kadiwirina warai landslide one has slid down a hole a man has disappeared from the face of the earth
[4] mita-tali kadiwirina for a landslide to speak, for the earth to utter [a sound]
Ethnography: It is assumed that the soul of a person who has been struck dead [by a thunderclap], in contrast to the soul of a person who has died, wanders about inside the earth towards the south, and emerges there. If, soon after a murder has been committed, it thunders in the distance, this is [regarded as] a sign that the soul of the murder-victim is now coming up out of the ground. nauka mita-tali kadiwiriji nari kulnuni, nina pingali matja nandrana [warai or paraia he landslide is speaking (rumbling) dead man because of one, him blood-avenging troupe already has killed the earth is rumbling because of a dead man, whom a troupe of blood-avengers has killed
[5] mita-tali jeri kadiwirina to roll like a landslide
Context: to give off a dull roar just like the earth, as when the rain makes a rustling sound near-by. talara naka ngaranau mita-tali jeri kadiwirila wapaia rain yonder hear landslide [like] is making a noise listen to the rain yonder, how the earth is booming, that is to say, how the rain is splashing on the ground
[6] ngapa kadiwirina for water to recede, to drain into the ground, to soak into the ground

ngapa pratjana matja kadiwirina [warai], karari ngapa pani
all the water has soaked into the ground, so that there is none lying about
[7] japali kadiwirina to crawl or hide away in fear

japali ngaiana kadiwirina parana pungani, wolja nauja pildripildri ninkidala terkaiati ja ngaianina nandraiati
for fear we crept into the wurley, for we were afraid the thunderstorm would soon be over-head and might strike us
[8] paja kadiwirina for birds to dive under water
Context: i.e., waterbirds [in their attempt to escape] from birds of prey. paja nauja matja kadiwiriji tiritirini japa bird he already is diving because of the hawk a [water] bird just dived under [to elude] the hawk
[9] ngura worla kadiwirina for camp-wurleys to disintegrate and disappear

ngura-worla matja kadiwirina [warai], karari mita pilkila
the camp-wurleys have already fallen into [complete] ruin, and the country is now looking quite different
[10] ngapa-kudna kadiwirina for a waterhole to disappear
Context: for water to have dried out.
[11] paru kadiwirina for fish to disappear and die

paruta matja kadiwiriji, wata paru kulno morla ngamai
the fish are already dead; there is not one that is still alive

Spelling: kadni

Alternative: kani

Ethnography: This is a species of lizard that the Aborigines eat with [great] favour. It is covered with spines, and, in contrast to the kapiri which has a more even-coloured skin, looks very shabby. Both species eat grass and insects.

Addition: This is the lizard known variously as 'stumpy-tail lizard', 'bluetongue lizard', 'shingleback lizard'. Its scientific name is Tiliqua rugosa.

[1] kadni-kapi lizard eggs
Context: The female lays ten to twenty eggs, which it covers with earth and leaves for the sun to hatch.
[2] kadni pudla young lizards
[3] kadni tidna lizard track
Ethnography: The track of this particular lizard is recognizable from the fact that it has smaller toes than the kapiri goanna.
[4] kadni mardu 'kadni' totem
Ethnography: The kadni totem belongs to the Kararu moiety. Reuther: "Klasse" The Tirari people also venerate a kadni muramura.

Spelling: None

Grammar: masculine gender.

Ethnography: name given to the place where the kadni mate.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: derived from kadni type of lizard; and liriliri reddish. The plant has a reddish flower like the eyes of the kadni lizard.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Context: from kadni lizard and muru dirty suggests a dirty appearance like that of a lizard.

Spelling: None

Grammar: feminine gender.

Context: These [creatures] bury themselves two to three feet into the ground, each one separately, and come out by night. They are poisonous and are greatly feared by the 'natives'.

Spelling: kadni tharka-ni

Mythology: At Kaparamara there are two sandhills in existence which bear that name, for it was here that the kadni muramura, Miriwinina by name, looked around [him] to see in which direction he should strike out on his wanderings.

:

Spelling: kadni wipa

Grammar: masculine gender.

Context: under which the kadni holds its winter sleep [i.e. hibernates].

Spelling: None

Grammar: masculine gender.

Spelling: kaRirri

Grammar: masculine gender.

[1] ngapa kajari bed of a creek or river

ngapa wapai kajariwirdi ja pantuni kajari mudai
the water runs along the creek-bed and empties into (ends in) the lake
[2] kajari wirdi long creek or river-bed
[3] kajari wordu short creek or river-bed
[4] kajari pariwilpa Milky Way
Idiom: literally, 'the riverbed in the sky'. The latter is described as the representation of a riverbed.

Spelling: None

Etymology: composed of kaji mark, symbol and wora side, signifies 'one that has markings or that is spotted on the sides'.

Spelling: None

Grammar: feminine gender.

Etymology: derived from kaka uncle and billi net, [and literally] means: 'a net for uncle'. In Bavaria one would say: 'uncle's peaked nightcap. The old Bavarian fathers in the country were fond of wearing them.

Ethnography: The kakabilli is a hair-net made of an indigenous flax. It was worn for two reasons: (1) Since a man was keen to let his hair grow long, so as to be able to twist it into string later on, he stuffed it into this bag, so that it should not fall down over his face; (2) When 'uncle' had no more hair, an occasion that often gave rise to harmless jokes, he wore a hairnet stuffed with maltara short emu feathers, in order to cover his bald pate. One did not dare to ridicule a bald-head in an unkindly way, for this, as an act of contempt for the aged, was punished by death. When this net is stuffed with bird-down and short emu feathers, it is called a kapuluru [sic].

:

[1] kakara dijana actually or positively to strike the target

kakara ngato paja kulno dijana warai
I positively hit one of the birds (in flight)
[2] Example:

kakara ngadalali kantjilu nina paja dijana warai
of course the rearguard in the hunt actually killed the bird
Context: the emu which we had been chasing for a considerable while.
[3] kakara nandrana positively to kill

kakara ninaka mitaia tanali nina nandrana warai
they certainly struck him here to the ground
[4] kakara palkana definitely to go

kakara judla ngopera palkalumai, ngaiani ngadani palkantinanto dankubana
you two definitely leave today; we will follow you up tomorrow
[5] kakara dikana definitely to turn back
[6] kakara jinpana positively to send

kakara jaura jinpana, ja ngadani kana wapala nganai
we will definitely send notice first and then come
[7] Example:

kakara ngaiana ngura kurala palkai, ja jura ngadani wapala nganai
certainly we are going on ahead to set up camp, you can (will) then follow after

Spelling: None

Etymology: derived from kakarla entrails, bowels and tajiri twisted, means 'one that has twisted bowels'.

Spelling: kakatyi

Grammar: feminine gender.

Semclass: Insects

Ethnography: This insect creature probably belongs to the ant family, for, like the ant, it builds for itself a small earth-mound, in whose cone it heaps up [small bits of] straw (chaff) These [little] creatures live in large colonies. When the kakatji are very busy at work, the 'natives' regard this as a sign that it will soon rain. The eggs are eaten [as a delicacy].

Addition: under No. 2664-20 Reuther lists this as a 'type of edible caterpillar, type of edible grub'. This may be a reference to a species of termite.

Spelling: None

Grammar: feminine gender.

Mythology: Its [associated] muramura was Watapajiri.

Spelling: kaku

Grammar: feminine gender.

Ethnography: brother speaking.

Addition: The gloss should be 'older sister' (in contrast to ngathata 'younger sister'. It is used by bother brothers and sisters.

Spelling: None

Grammar: masculine gender.

Etymology: derived from kakuru type of bush, also called wirra, ala black, wulu both and -na he, signifies 'dog that has the colour of a wirra bush mixed with black, i.e. the ashen-gray one'.

Spelling: kalapa-rna

[1] Example:

minandru jundru ngana wata kalabai?
why don't you answer me?
[2] kalabani jaura responding information

wapau ja najiau kana tula kara tanangu wokarana warai ja nurujeli kalabani jaura tikalkau!
go and see whether strange people haven't come to visit them, and quickly bring back word
[3] turu malkali kalabana to answer with a fire [signal]

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

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

ngaiani tinkani ngapa terti palkanani, ngaiani tanana karkana warai turujeli, ja tanali ngaianina kau kalabana warai
when we travelled at night and were thirsty, we lit a fire to signal that they should bring us water; they likewise answered with fire: yes, we have seen your fire and are coming

Ethnography: The point here in question concerns a waterless stretch of country, which [had] to be traversed by night because of the cooler conditions [then prevailing]. Since campsites are usually located on the top of sand[hills] and offer a commanding view for keeping close watch, fires are visible from these elevations up to long distances away. Furthermore, since one can pretty well anticipate when visitors may be coming in the near future and from which direction they will arrive, and, what is more, since any local waterless stretches are well known, a [distress] fire signal is only too readily understood. A responding fire conveys the reply: 'yes, water will be on the way soon'.
[6] kirrali kalabana to reply with a boomerang
Ethnography: If one man aims in this direction, the other aims in that. nulia ngana kirrali nurujieli kalabana warai, ja jeruia ngali wonina warai tirimalila he me (acc.) with a boomerang quickly answered and so we both began to fight I threw a boomerang in his direction, and he responded by throwing [one] at me; in this way we started a fight
[7] narieli kalabana for death to give an answer

nauja milingeru muntja parana warai ja karari narieli ngaianina kalabana warai
he was always laid up sick, so that we asked ourselves: when will he die? But now death has given the answer, for he passed away today
[8] kunjakunja nandrana narieli kalabana for a dead man to answer at the banging of two small sticks

ngaiani koni kunjakunja nandranali ja kalkana wonti ja narieli kalabana wonti purinali
in pre-contact times we used to enquire of the dead by banging two small sticks together, and the dead answered when these fell down

Ethnography: This is a kind of enquiry Reuther: "Totenfrage". into the death.
[9] parieli kalabana for fish to respond

ngaiani jama worana [warai] ja ngadani matja tikana tarana ja jama najina tikana ja parujeli kalabai
we cast the net and afterwards returned to the bank (climbed up the bank), looking back at the net (watching it); [then] the fish replied

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

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

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

barujieli jendakarandru kalabai tiriwa, wolja talara godala nganai
the lightning-flashes on the eastern horizon give answer to those in the west

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

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

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

kintala wolka jindrai ja ngandrieli kalabai
[when] the young pups howl, the mother-dog (in the distance) lets them know where she is
[15] pajali kalabana for a bird to answer

paja ngaperali karkai ja ngandrieli kalabai
the male bird calls and the female bird answers
Context: for instance, when they are unable to see each other.
[16] watarali kalabana for the wind to respond

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

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

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

Context: implying that it has already begun to smoke. Question: the rubbing. Answer: the burning.
[18] pitali kalabana for a tree to respond
Context: e.g. when a tree falls, it responds to the work of chopping with a stone-axe. ngato karari ditji wirdi kalarali nandrana warai pita kulnuni, winta nulia ngana kalabala nganai? ngato ngundrai ditji kulnuni, jeruja ngato wolja pirra dakala nganai I today sun long with a stone-axe chopped tree at one, when he me answer will? I think day (sun) in one, so I soon coolamon make will I have been chopping around on one tree all day long with a stone-axe. When will it fall over? Tomorrow (next day), I think. Then I will make a wooden dish out of it for myself Often the natives had to chop on the one tree for two or three days before it fell.
[19] jinkimalila kalabana to give a positive reply during bartering [of goods]

wata nulia ngana jinkimalila kalabana warai, nulia milingeru morla poto marapu ngundrai
he gives no agreeable [or satisfactory] answer during an exchange of goods and weapons; he always wants more for his goods than they are worth
[20] talara Murali kalabana for the totemic rain-ancestor to answer
Ethnography: Subordinate totemic rain-ancestors Reuther: "Regenuntergoetter". Some of these names are listed among the muramura, under No. 1522 in the Dictionary. are: Godagodana, Muntjuruwani, Muludrani, Manini, Wonamarani, Kikiljana, Karingarlana, Mankarapajina, Pampuwulana, Kiljalpani, Kaldrimitjini, Mandraparkulunu, Kudnawakuna. Both Pampuwulana and Godagodana are held in [somewhat] higher regard by the local 'natives'. Each one of the above has been symbolised in stone. When anyone desires to petition for rain, the stone is rubbed with fat to the accompaniment of singing. If, now, a thunderstorm or rain-clouds come up as the result, then the Mura has responded (kalabana), as he did to the muramura in days of yore. It must be noted here that the [great] rain-ancestor has assigned to each subordinate totemic ancestor his [respective] place in the heavens, where he will answer him. Should it [therefore] thunder directly in the east, then the subordinate ancestor Kudnawakuna has been heard [and had his request granted]; if in the south-west, then Muludrunu; if in the south-east, Mandraparkulunu; if in the south, Maniwalkuni; in the south-west Turupiwulu; in the south-south-west Kikiljana, and Mankarapajina next to him; in the west Karingarla; in the north-west Tipangapana and Godagodana alongside of him; in the north Pudlaparanina; in the north-east Munjuruwani; then Killalpani, then Pampuwulana, then Bukani, and [finally] Kaldrimitjini.

Spelling: kalapa-rna-yitya

Grammar: masculine gender.

Comparative: Diari to answer Wkng to answer Kuj to answer Ngam to answer Jaur to answer Jand to answer

Spelling: kalapa-tharri-rna

[1] to answer for oneself; to vindicate or defend oneself

ngani wata kupa nganai jundru ngana nankananto, ngani bakana kalabaterinanto jinkangu
I am not a child, as though you had the right to pressure me (verbally); I can also defend myself against you
[2] to let oneself be heard; to answer

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

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

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

Context: The same [sort of] thing applies to emus, etc.
[6] mukala kalabaterina for a sleeper to answer

ngani nunkangu nunkani tinkani wokarana warai nina jiritjibala ja nauia nurujeli ngaruparana kalabaterina warai
when I came to him last night to wake him up, he was surprised and responded quickly
[7] nari kalabaterina for a dead man to answer

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

kunkieli kaukaubai, mungara nauja ngakangu wondraterina warai ja kalabateriji, ngani pitaia nganana warai
the Aboriginal doctor relates that the soul of the speared man appeared to him and informed him that he was in the direction of the spears
Context: i.e., the spears were directed towards him, and that is why he was speared

Ethnography: The witchdoctors see the blood then also, and the wounds of the soul. This is a sign that the soul demands vengeance for the killing of its body.
[9] kirrali kalabaterina to respond with a boomerang
Context: i.e. to retaliate. tanali ngaianina dijana warai, ngaiani tanangu kalabaterila nganai kirrali they us speared, we them answer will with boomerangs they speared several of our people; we shall pay them back with a boomerang

Spelling: kalapa-iyirpa-mali-rna

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Wonkanguru word, comprised of kala shoot (that sprouts from the bulb) and jita flower. The flower [of this plant] is like a lily.

Spelling: kalakala-rna-yitya

Ethnography: The word kalakalarina is associated with the heart: ngarali kalakalarina to hate with the heart etc.

Mythology: The word is also tied up with Ngattanimarumaru, the muramura. Cf. the legend. This woman hated her female partner, because she abducted her daughters.

Comparative: Diari to become annoyed Wkng to become annoyed Jaur to become annoyed Jandr to become annoyed

Spelling: kalakala-ri-ipa-rna

minandru jundru ngana kalakalaribai?
why do you hate me?

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

minandru jura kalakalarilkijiribamaliji tirimalini pantjiati
why do you [pl.] hate one another? it is certain to cause strife

Spelling: kalkal-ri-rna

Grammar: plus the dative.

[1] kamanelini kalakalarina to hate one's friend

ngani nunkangu kalakalariji, wata ngato ninaia ngantjai
I hate and do not love him
[2] noani kalakalarina to hate one's husband/wife
Context: not able to put up with one's spouse. nauja noani kalakalarina warai, nanaia nulia wata ngantjai he towards wife (dat.) hated, her he not loves he has left his wife, because he doesn't love her
[3] potuni kalakalarina not to accept gifts (things)

minandru jura wata ngopera poto padakana warai, karari ngani kalakalariai tanangupara
why did you not bring these things to me at first? I will no longer accept them now
[4] terini kalakalarina not to tolerate young men

pinaru terini kalakalarina wonti mankarandru
the elders were angry with the young men because of [their overtures to] the girls
[5] mitani kalakalarina to dislike a country, to leave a country [or district]

nunkangupini mitani ngani kalakalariai, ngani morla ngumu wapananto mita ngumuni ngamala
I dislike this country (am tired of staying here any longer); therefore I want to go to a better country to live
[6] muntjani kalakalarina to be bored (or fed up) with sickness

ngakani muntjani ngani kalakalariai, ngani milkiriji wirarila
I am tired and weary of my sickness; I am longing to go walkabout
[7] mangawaruni kalakalarina to feel unfavourably disposed towards a widow, to feel disinclined towards a widow

ngaiani nankangu mangawaruni kalakalariai, nani ngurali wirariji
we do not feel favourably disposed towards this widow, for she is ever-lastingly running about from one place to another

Ethnography: This is not regarded favourably, as far as widows are concerned. They are expected to attach themselves to a sister or some other relative, and not go from one camp to another. [Only] in very rare instances does a widow make herself culpable in this respect.
[8] ditji turuni kalakalarina to loathe the sun's fire
Context: its fiery heat. ditji-turuni kalakalarinani, ngaiani ngantjai wapala Reuther mistakenly wrote "wapana". the sun's fire when loathing, we want to travel we loathe the fiery heat of the sun, (for) we are desirous to go walkabout This sentence is difficult to translate. What it means to say is: at the moment it is a bit difficult for us; we wish the heat would abate, as we want to go from place to place, but the hot sand prevents us (on account of our bare feet).
[9] talarani kalakalarina to dislike rain, to be sick of rain

talarani ngani kalakalariai, nania ngura godaniwai, ngani manani bakanata
I am sick and tired of the constant rain; I must also fend for the stomach (mouth)

Context: I am bored with this constant rainy weather, for all the while I have to sit there in [my] wurley; in the meantime I am also getting hungry.
[10] tinkani kalakalarina to grow weary of the night

tinkani ngani kalakalariai, nauja wata nurujeli kutinganani
I grow weary of the night, if it does not pass or vanish quickly
[11] tidnani kalakalarina to detest [someone's] footprints

tidnani nunkanani ngani kalakalariai, minandru nauja kunarku ngakangu wapana warai ngakani pirini?
I detest his footprints (i.e. him), because he went hunting across my area i.e. over the boundary
[12] watarani kalakalarina to be annoyed at the wind

watarani ngani kalakalariai, katu ngato milingeru karitjilkai
I am annoyed at the wind I- it is constantly turning), for I am always having to change the position of my windbreak
[13] muntjuni kalakalarina to be vexed at the flies

muntju wapalajerra ngani kalakalarinani
if only the flies would disappear! one can readily get annoyed at them (when they become so troublesome)
[14] kuntini kalakalarina to be annoyed at the mosquitoes
[15] mardani kalakalarina to be annoyed at the stones

mardani ngani kalakalariji, pota mandru ngani tidna dakaterina warai
I am annoyed because of the stones; twice have I stubbed my foot
[16] dilkani kalakalarina to be annoyed at the prickles
[17] tertieli kalakalarina to be tormented by thirst
[18] pitjirani kalakalarina to be annoyed over tobacco
Context: because the supply is exhausted.
[19] billini kalakalarina to be annoyed over a string-bag
Context: because it is so heavy.
[20] jamani kalakalarina to be annoyed over a fishing net
Context: because no fish are being caught.
[21] jatanani kalakalarina to be annoyed over gossip (rumours)
[22] mana kaldrini kalakalarina to be angry with scandalmongers
[23] bulu ngatjinani kalakalarina to feel vexed over one's useless begging
Context: because one was not given anything.
[24] kalakalarina ngamana to sit and fret

nauja kalakalarina ngamai, nauja wata ngantjai wapala
he sits and frets (in his wurley) and doesn't want to go
[25] kalakalarina kurana to get an idea into one's angry head

matja nauja kalakalarina wapana kurana warai
he has got the idea in his angry head to go away
[26] kalakalarina tikana to come back in a temper

nauja kalakalarina tikana warai karari
he came back today in a temper
[27] kalakalarina najina to look annoyed, to look away in anger

minandru jidni kalakalarina naji?
why don't you look at me? what objection do you have against me, that you don't look at me?
[28] kalakalarina worana in annoyance to leave (someone) sitting
Context: to walk away in annoyance and take no further part in anything.

Spelling: karlarla

Grammar: masculine gender.

Comparative: Diari exchange Wkng exchange Kuj exchange Ngam exchange Wkb exchange Jaur exchange Jandr exchange

Mythology: This word bears reference to the muramura Mandramankana, who was once put to death; but when he woke up [again] he beat his killers to death in retaliation (kalala).

[1] kalala jinkina to give in exchange

ngato jinkangu pirra jinkina warai, ja jundru ngakangu wata kalala jinkina warai
I gave you a wooden dish, but you have given me nothing in exchange
[2] kalala nandrana to strike back in retaliation
[3] kalala damana to cut with a stone knife in revenge
[4] kalala milkina not to come back again out of revenge
[5] kalala dikidikibana to vow vengeance

ngato nina kalala dikidikibai nunkanani buruni: nulu ngaperi ngakani nandrana wonti
I promise him revenge for his guilty deed (committed against me), [for] he killed my father
[6] kalala winpaterina to demand a gift in exchange

jakajai! jidni ngakangu nurujeli buruni winpateriji, minandru jidni wata pirra palpa kalkateriji?
good heavens, you are demanding an exchange gift from me very quickly. Why don't you wait for a few months?
[7a] kalala mindrintina to carry on continuous revenge
Context: for revenge to follow on someone's heels. ngaiani karari tanangu kalala mindrintila nganai, matja ngaiani kana marapu we now to them revenge continuously carry on will, already we people many now we wIll pursue them with relentless revenge, for we are now many in number, that is to say, we will go after them and take revenge on them for what they have done to us, for with our vast numbers we can now defeat them
[7b] kalala nunkangu mindrintina warai revenge pursued him relentlessly
[8] kalala karkaterina wapana to go oneself and demand an exchange gift

ngani wapai kalala karkaterila, tana wata jinkiati
1 will go and myself demand the exchange-gift, otherwise they will not give it to me
[9] kalala duljaduljamana to scatter out of revenge
Context: as you treat me, so I shall treat you, measure for measure. jundru ngopera poto ngakani duljaduljamana wonti, ja ngato karari kalala poto jinkani duljaduljamala nganai you first things my scattered (during my absence not attention to them gave), yes, I now out of revenge things your scatter [will] (not to them attention give) you were the first not to pay any attention [or respect] to my things; now 1 am not doing it (paying any attention) to yours either
[10] kalala tajina to eat or chew some substitute

jura pitjiri matja tajina warai, karari ngaiani kalala tajilapa
you first chewed [all] the tobacco and gave us none; now we are chewing a substitute and are going to give you none
[11] kalala padakijiribana to take along for mutual exchange

jura ngaianingu paru jinkina paraia ja ngaiani kalala warukati karari padakijiribai
you have given us fish, so today we are bringing you emu-meat in exchange
[12] kalala pirkina to take turns at dancing
Context: during a ceremonial performance. ngaiani matja mudana warai wima, karari jura kalala pirkianau! we already have ceased "song", now you in turn perform we have concluded our [ceremonial] song; now put on your act by way of a change
[13] kalala karina dikana to come and go in turn, to bring back

jura kalkani marukutu manina dikana warai, karari ngaiani karina dikala nganai
recently you went to fetch ochre; today we now will go to fetch it
[14] kalala kupa manina to take girls in marriage by way of exchange

tanali ninkida kupa ngaianani manina paraia; mina jura ngundrai? ngaiani bakana tanangundru kalala kupa maninanto
what do you think? they have married some of our girls; so let us take some of theirs in exchange
[15] kalala noa patana to take for a wife in exchange

mai pinarujai! ngato ngundrai kalala noa manila, nuluwa ngopera wonina warai noa patala
now, old man, I am thinking of taking his sister for a wife by way of exchange, for he first took my sister to be his wife
[16] kalala kurini terkana to steal in retaliation

nulia ngopera ngakani poto kurieli manina warai, ngani karari kalala potuni nunkanani kuri terkala ngamai
he first [came and] stole my things, now I will pay him back and take some of his.
[17] kalala pinta tjautjau ngankana to upset an agreement out of revenge
Context: to give a girl in marriage to another man than the one to whom she had been promised. tanali pinta ngakani tjautjau ngankana warai, ngato kalala pinta nunkani tjautjau ngankala nganai they agreement mine wrong made, I out of revenge agreement his wrong make will they prevented me from getting the girl promised to me; now [in turn] 1 will prevent him from getting his [girl]
[18] kalala ngapu dikana to return silently in retaliation

nauja ngaianangu ngapu dikana warai, karari ngaiani tanangu wapala nganai kalala ngapu dikala
he returned to his own country without saying a word [of farewell]; today we will go to them, and, in retaliation, leave them also without saying a word

Ethnography: This [line of conduct] was not appreciated, because one did not know whether the other had left in [a spirit of] anger or not.
[19] kalala patana not to let go out of retaliation
Context: because they would not let me go.
[20] kalala manina to receive payment

nulia karari kalala manina warai nunkani tjikatjikandru
today he received the [just] reward for his wickedness
[21] kalala jatana to speak in return, to contradict, to answer back

ngato windri kalala jatana warai jaura madlentji
I merely answered [him] back with vile language, (because he had said such vile things to me)
[22] kalala mukaturarana to take turns in sleeping

ngato muntja najinajibana warai tinka kulnuni, karari ngani kalala turarala nganai
I looked after the patient last night; today I will take my turn to sleep, while you watch [him]
[23] kalala ngapa tapana to take turns in drinking water
[24] kalala ngopera jiritjina to take turns in getting up first
[25] kalala bukani wirarina to take turns in searching for food
[26] kalala junkarina to take turns in getting angry
Context: e.g. he today, she tomorrow.
[27] kalala toda ngamana to take it in turns for the midday siesta
[28] kalala karkarkaramalina to seduce each other in turn
[29] kalala godana karitjina to close in from all sides and take retaliatory action
Context: against a man for what he has done, to encircle him, so that he cannot get out or run away.
[30] kalala terkana to take the place of

woldrawirdi kilpa nganana warai, karari woldra kalala terkai
yesterday it was cold; today hot weather has taken its place
[31] kalala jurakokaterina for one to boast in the presence of another

pudla kalala jurakokateriji nurujieli wapanandru
each boasts against the other as to who can run the faster. (Both want to be the better runner)
[32] kalala nari nandrana to kill in revenge

ngaiani karari nina kalala nandrala nganai, nari kalala terkalkala
we will now kill him out of revenge, because he killed N.N., and [thus we will again] raise up the murdered victim, that is to say, we will rectify (balance up) the injustice perpetrated against the murdered man
[33] Example:

kalala wolja nania kilpa ngakai, kalala naniwa ngakai kalinguru
by way of variation the wind at first blows cold,then it blows hot, or: once it is cold, then it is hot
[34] kalala ngilpi ngantjana as an opponent to act in retaliation

nulia noa ngakani piranguru ngantjana wonti, karari ngato noa nunkani piranguru ngantjala nganai, ja materi ngilpi patala nganai kalala
he first took my wife as his concubine, which I did not like); now in reprisal I will take his wife to be my concubine, so that 1 will have him as my opponent
[35] kalala wiringana to bypass in retaliation
Context: to bypass a camp without calling in on [its inhabitants], just as the others have done.
[36] kalala jutju jinpana to send a deputation to convey condolences
Ethnography: If, for example, a man has died in some distant camp, a [messenger] is sent with a string jutju Spelt "yootchoo" by Gason, and described by him as "a string put round the neck of a person leaving to barter with neighbouring tribes". tied around his neck as an indication that the man's demise is a matter of intimate concern. At the same time the attempt is made thereby to clear oneself of any suspicion that the death of the deceased may have been caused by someone at this end.
[37] kalala wondiri ngankana to close a boundary in retaliation

tanali ngaianangu ninkida wondiri ngankana warai pitjirali, ja ngaiani karari kalala wondiri ngankala nganai marukotujeli
they have blocked the boundary and not allowed any chewing-tobacco to come across, so we are blocking the boundary in retaliation and not letting any ochre [pass over] that way
[38] kalala ngatjiterina to demand a barter-trade debt

jura Diari kupa Kunarani manina wonti, ngaiani karari poto kalala ngatjiteriji, ngaiani manakatakatangai
you Diari men have taken our daughters from the Cooper to be your wives; now we are demanding goods in exchange, and are coveting these with earnest desire
[39] kalala najina dikana to take turns in looking after

kalkani ngani wapana warai ninaia muntja naka najila, karari jidni kalala wapala wapaia najina dikana
recently I visited the patient there, today by way of a change you are going to see him, and are coming back (so that we may know how things are with him)
[40] kalala buruburulkana to follow secretly out of revenge

nulu ninkida madlentji ngankana warai, ngaiani nina pitalu pitalu buruburulkala nganai, nina nandrala
he committed evil things here, therefore we will follow him by leaping from tree to tree, in order to kill him
[41] kalala ngungawakana to hesitate in handing over gifts of exchange

minandru tanali ngaianana milingeru ngujawakai kalala jinkila?
why do they always hesitate to pay us the exchange gifts they owe?

Spelling: None

Grammar: This [word] also serves as a conjunction.

Mythology: This word originated with the legend of Ngattanimarumaru, the muramura. At the same time that (kalalu whilst) her daughters were going away, she left her camp, too.

Comparative: Wkng while Ngam while Wkb while Jaur while Jandr while

[1] Example:

ngato jinkangu pitjiri kalalu jinkina warai, ja jundru ngakangu wata kalalu poto jinkina warai
whilst I gave you chewing-tobacco, you (at the same time) gave me nothing in exchange
[2] Example:

jundru kalalu ngatata ngamalkai ja ngato ngatata pani
whilst you have younger brothers, I have none [at all]
[3] Example:

jidni muka kalalu parana warai tinkani, ngani kalalu woldrani muka parala nganai
whilst you slept by night, I for my part will sleep by day.
[4] Example:

jidni kalalu tepi, ja ngaiani muntja
whilst you are in good health, we are sick.
[5] Example:

kalalu jidni jerto, ngani maua
whilst you are satisfied, I am hungry
[6] Example:

jidni kalalu wirarina warai, ngani toda ngamana warai
whilst you rushed around, I had a midday siesta
[7] Example:

kalalu jundru punga wotina warai, ngani punga pani
whilst you built yourself a wurley, I have none
[8] Example:

kalalu jidni milkila ja ngani ko
whilst you know, I am ignorant [of the matter]
[9] Example:

jundru kalalu tapana warai, nganita tertielu
during the time that you were drinking, (or) until you had drunk, I was thirsty
[10] Example:

jidni kalalu jaura mara ja ngaiani jaura nani
whilst you received news, we were without any
[11] Example:

jidni ngapajunga kalalu ngamalkai, ngani ngapajunga pani
whilst you have a waterbag, I am without one
[12] Example:

kaku jidni kalalu ngamalkai, ngani kaku pani
whilst you have a sister, I have none
[13] Example:

kalalu jidni milki mara, ngani butju
whilst you can see, I am blind
[14] Example:

kalalu jura kanta ngamalkai, ngaiani kanta pani
whilst you have "grass" (an edible variety, after rain) we are without any
[15] Example:

jura kalalu mara ngamalkai, ngaiani mara muntja
whilst you have normal (healthy) hands, our hands are in poor health
Context: The meaning is:...whilst you are able to work, we are not.
[16] Example:

kalalu jura talaranto, ja ngaiani talara pani
whilst you had rain, we had none
[17] Example:

kalalu jidnita ngara nguru, ngani ngara jindrai
whilst you have a hard heart, my heart weeps
Context: Thus I have a soft one.
[18] Example:

kalalu [jura] jerra wolja wapai, ngana muntjali patai
whilst you will soon be going thither (which I regret, since I am unable to go), I am in the firm grip of sickness
Context: consequently I cannot go with you.

:

[1] jaurali kalalu ngankana to cry down with words
Context: i.e. to beat by skilful rhetoric. nulia ngana kalalu ngankana warai jaura ngurungurujeli he me cried down (beat) words with strong by his stronger arguments he rendered me speechless so that I had to keep silent.
[2] tirieli kalalu ngankana to surpass in bad temper
[3] pitali kalalu ngankana to subdue by means of the spear
[4] talarali kalalu ngankana for rain to fall here

talarali ngaianani mita kalalu ngankana warai
the rain has just fallen on our territory, whilst roundabout it did not rain [at all]
[5] Example:

kana wolarali kalalu ngankana warai ngaianina poto jinkinani
that tribe surpassed us in that they offered more goods in exchange than we did
[6] Example:

jundru ngana kalalu ngankana warai paua kampanani
you surpassed me in the gathering of seed [for food]
[7] palkujeli kalalu ngankana to surpass physically
Context: i.e. to have a greater corporeal girth. jundru ngaianina palkujeli kalalu ngankana warai mandra pirnali you us with body surpassed corporation with big you have surpassed us with your fat corporation, that is to say, you are fatter than we
[8] Example:

woldrali ngaianina kalalu ngankana warai, ngaiani wirarinani
the hot weather knocked us up as we travelled about
[9] bakalali kalalu ngankana for cold weather to prevail

bakalali ngaianina kalalu ngankai, ngaiani turu pirna maninanto tarala
the cold weather has got the better of us; we must fetch a lot of firewood hither to burn
[10] Example:

tjuru ngumujeli kalalu ngankai patipati
a clever mind outsmarts a dull one
[11] Example:

tali ngumujeli ngato ninaia kalalu ngankana warai
with (my) clever tongue I was more than a match for him
[12] Example:

milkimalinali nulia kalalu ngankai
in the race he was the winner
[13] Example:

nulia ngaianina kalalu ngankai muntapirnali
he outdid us in that he gave a more liberal handout
[14] Example:

jama wutjujeli nulia ngana kalalu ngankana warai
he wove a longer net than I
[15] Example:

marabakapirnali tanali ngaianina kalalu ngankai
they are more industrious than we
[16] manabakapirnali kalalu ngankana to be able to speak better
Context: [to be more frank and candid].

Spelling: None

Mythology: This word bears reference to the muramura Waruliwarilana. This woman had more children than all others, therefore she kalalu ngankana surpassed them.

Comparative: Diari to surpass Wkng to surpass Ngam to surpass Wkb to surpass Jaur to surpass

:

Spelling: None

Grammar: feminine gender.

Etymology: [This word, comprised of] kala shoot that enamates from the onion-like bulb and ka flower, indicating that the shoot which sprouts from the onion bulb produces the flower.

Spelling: None

Grammar: feminine gender.

Ethnography: These [weapons] were traded by Aborigines down the Diamantina River (Creek), in exchange for red ochre, etc. They were used to manufacture boomerangs and wooden articles in general.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from kalara stone axe and wajini to cook, means 'to cook a stone axe'. The reason for this name is obscure.

Spelling: None

Ethnography: mother speaking. When the father is speaking, the word is taru.

Grammar: feminine gender.

Mythology: Paldriniwulu [a female muramura] gave to her son a wife and called her kalari.

Spelling: None

Grammar: feminine gender.

Ethnography: It signifies as much as [something that] hangs down. This type [of cap] is worn by the men as a decoration. The women also wear similar ones and call them wanubilli. See billi No. 18.

Spelling: kaldra

Grammar: masculine gender.

Context: either to draw attention to oneself, or to call others together by making some noise.

Mythology: This word is taken from the legend of the female muramura Padakarini. When her son returned home and was not far away any more, he kaldra ngankana [wonti], i.e. made his nearby presence noticeable by means of [various] sounds.

[1] kaldra pantjina to give off sounds
Idiom: literally, 'to become vocal'. kana nauwa kaldra pantjiji, minani kara? man he (at some distance) vocal becomes, what for Reuther translates minani literally and directly from the native idiom (viz. "was zu?" which sounds strange to the German ear). It should read wozu 'what for? to what purpose?'. Cf. No. 242-15, No. 1409. perhaps? he is making sounds; what for, I wonder? Does he wish to call the people together?.
[2] kaldra ngankana to make a noise, to make oneself heard
Context: to announce one's presence by means of inarticulate sounds.

Ethnography: When young folk of the male sex want to come into camp at night, they are obliged [while still] some distance away to kaldra ngankana, [i.e. to make some inarticulate sound, in order to attract the attention of the elders].
[3] Example:

pajali kaldra ngankai
for birds to screech

Context: to give off [discordant] sounds.
[4] Example:

kindalali kaldra ngankai
the dogs are setting up a howl

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from kaldra to rustle and tiwitiwi blossom, fruit.

Context: This grass grows like straw, so that when it has dried and the wind blows, one hears its rustling sound. Cf. a wheatfield.

Spelling: kaldrathi

Context: neck ornament.

Grammar: feminine gender.

Xref: No. 26, No. 395

Ethnography: This necklet is made of a species of grass (karingala). In Volume IX, No. 282 Reuther describes the karingarla as a herb with a pleasant aroma, which was used as a medicine for the sick and tied around the head or neck, according to where the pain was located. The blade of this grass, similar to a cornstalk, is cut up into pieces one-half to one inch in length. The individual pieces are [then] curled snakewise and threaded into a string. Ten to twenty of these strands together form a decoration, which is [greatly] admired and is draped around the neck in a double chain. Frequently the kaldrati is made use of as a mark of guarantee or as a token of assurance. For example, when a large number of people are gathered for a particular purpose, or are called together to do a certain thing, a kaldrati is sent along as a certifying mark of the occasion. It is displayed, merely to provide the onlooker with [a sense of] certainty. For example, a man may have reason, upon the death of his father, to suspect this or that person as having been the murderer, more accurately, the sorcerer. He now wants to kill him. As a token of assurance to his accomplices [in the act], he sends out his kaldrati as a sign to confirm [his intention]. This kaldrati, as an instrument of murder, is then placed in the grave upon the body of the victim. For a half-grown youth the kaldrati, when hung around his neck, is a sign that, as a kantala novice, he must withdraw [from the camp] on moral grounds.

Mythology: The kaldrati owes its origin to the muramura Watampani, who sent out kaldrati this way and that, in order to summon the members of all tribes together.

Spelling: kaldri

[1] ngapa kaldri brackish water
[2] kana kaldri bitter bad-tempered person
[3] miminkila kaldri bitter 'miminkila' fruit
[4] mardu kaldri bitter taste
[5] kindala kaldri vicious dog
[6] panto kaldri salt lake
[7] mita kaldri salt country
[8] kudna kaldri foul, malodorous faeces
[9] kipara kaldri dark-coloured urine
[10] kanta kaldri bitter grass
[11] tandra kaldri unripe fruit
[12] pida kaldri breastbone, sternum
[13] mana kaldri bad language
[14] palku kaldri wicked body
Idiom: wicked man.
[15] widla kaldri bad woman
[16] dankakaldri edible [type of] fruit
[17] ngapa jukari kaldri salt spring
[18] mudla kaldri ugly, furious face
[19] kana kaldrikaldri person who walks stooped
[20] kirra kaldri warped boomerang
[21] para njurdu kaldri curly hair
[22] nganka kaldri scrubby, shaggy beard
[23] pilpa kaldri high forehead
Context: with deep-set eyes.
[24] tidna kaldri crooked legs
[25] nguna kaldri crooked arm
[26] wokara kaldri crooked neck
[27] marda kaldri uneven millstone
[28] pita kaldri crooked, leaning tree
[29] dako kaldri crooked-running sandhill

Spelling: kaldri-yitya

Mythology: This word originates with the story of Mandramankana. As he petitioned his "god superior" Reuther: "Obergott". to let fruit-bearing bushes grow, he also asked for such as would bear bitter (kaldri) fruit.

Spelling: None

Mythology: This word has its origin in the legend of the muramura Kapiri who was once upset (kaldrintjarina) over his two sons, because they had killed a large goanna. He therefore drove them from his presence.

:

[1] Example:

minandru jura ngana wata karkana warai N.H. muntja paranani jelali nina najila[?]
why did you not call me when N.H. was laid up sick, so that we could have visited him together?
[2] mauarli kaldrintjarina to be irritable on account of being hungry

nauja kaldrintjariji mauarli, ngaiani ninaia wata jerto ngankana warai
he is irritable because he is hungry, and we have given him nothing to eat
[3] mukala kaldrintjarina for a sleeper to be annoyed

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

watara mudamudana ngakamai, kanata jundru wonki ngankai
cease, O wind, you force us continuously to sit down
Context: you blow away the tracks of animals, so that we can't go hunting nor gathering seed.
[5] talarani kaldrintjarina to be annoyed at the rain

mudamudana talara godamai! kanala jundru danu ngankai
cease falling, O rain! you keep the people constantly huddled together
Context: so that they cannot go out in search of food. A shivering cold is here implied, which confines folks to their wurleys).
[6] kupani kaldrintjarina to be vexed at children

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

jura ngakani potuni wata mara wirpina wonti? mina kaparani jura ngakani poto teribana wonti?
you have not kept your hands off my things; why have you scattered them about?
Context: Did I do that to you?.
[8] muntja kaldrintjarina for a sick man to be upset

muntja kaldrintjariai bukaia kara, ngapaia kara, kanali ninaia milingeru bulu ngarai
the sick man is upset over food and water, because people won't listen when he requests one or the other
[9] mitani kaldrintjarina to feel upset within a [certain] locality

kupa ngato ninkida milingeru tintai nunkanguja mitani, wata ngani morla ninkida tikala nganai
a child of mine always dies at this place ([lit:] on thie piece of land); I shall never come back here again
[10] kaldrintjarina wapana to leave in an angry mood

ngani mita kamanelini kaldrintjarina kurana warai, ja kanani bakana, tanali kupa ngakani wata najinajijiribana wonti
I have left my friends and fellow-countrymen, annoyed that they did not keep an eye on my child

Grammar: adverb use.
[11] kintala kaldrintjarina for a dog to be ferocious

nauja kintala kaldrintjariai tirieli, nunkangundru ngaiani japali nganai nunkangu
the dog is inclined to bite, therefore we are scared of him

Spelling: kaldri-Ri-rna

Context: to grow crooked of plants and trees.

Grammar: derived from kaldri

Spelling: kaldru

[1] kana kaldru vigorous man

kana kaldru naujata, wata ngaiani ninaia jupananto
he is a forceful man; we must not pressurise [or annoy] him too much
Context: else he will carry out [his threat].
[2] jaura kaldru forceful words

nulia jaura kaldru ngamalkai, wata nulia pirkiji
his words are forceful; he doesn't hesitate for long
[3] tirini kaldru resolute, durable in a fight; steadfast, courageous
Context: not cowardly.
[4] dalpa kaldru open-eared
Idiom: tractable, obedient
[5] nuru kaldru persevering strength
Context: e.g. by showing endurance in running, by not tiring, by not giving in.
[6] kirra kaldru extraordinary boomerang
Context: a boomerang that doesn't break on impact. that falls [neatly] into the hand, and that flies well over a long distance.
[7] kata kaldru powerful echo
Context: e.g. during a thunderstorm. kata kaldru naua terkana ngariji echo very strong he to stand comes down it was a very loud thunder-clap.
[8] teri kaldru fine young man, strong young man, healthy young man
[9] mirtja kaldru clearly audible shout
Context: voice [even] from a considerable distance away.
[10] wima-kata kaldru voice that cannot tire

nauja wima-kata kaldru, wata nauja tinkani walturiji
he has an indestructible voice, that lasts all through the night
[11] kana kaldru skilled man; expert

kana kaldrujeli ninaia billi dakana warai
an expert has woven this shoulder-bag

Xref: No. 541-1
[12] kindala kaldru very vicious dog
[13] tjutju kaldru vicious snake
[14] murani kaldru well versed in ceremonial affairs

nauja muraia kaldru, nulia ngumu pintakai
he has an accurate knowledge of the sacred legends and [can] relate [or recite] them admirably

Context: having an accurate knowledge of the legends
[15] nguna kaldru strong arm

nauja nguna kaldru paua dakala
he has a strong arm, for he exerts pressure when grinding seed. This can be understood to mean: a) he gets things done; b) he does not easily tire
[16] Example:

nauja kana kaldru, nulia pitjiri ngaianangu marani kaldrujeli dukarai
he is a plucky man; [quite] cooly he snatches the chewing-tobacco out of our hands
[17] kaldru wokarana to arrive undaunted
Grammar: adverb use.

Spelling: kaldru-yitya

Mythology: This word has its origin in the legend of Pirnawarankana, who sang the bukatu-wima song of the ochre collectors exceedingly well kaldru.

Spelling: karlipilhipilhi

Grammar: feminine gender.

Mythology: The muramura Pintanganina coined this name. Once when he came to Lake Hope and found a certain bulrush growing there, he simultaneously discovered a butterfly which he called a kalibilibili.

[1] kalibilibili barubaru yellow butterfly
[2] kalibilibili kanta kudla green butterfly
[3] kalibilibili dakadaka gay-coloured butterfly
[4] kalibilibili maralje red butterfly
[5] kalibilibili waruwaru white butterfly
[6] kalibilibili waka small butterfly
Ethnography: When butterflies approach the fire at night, singeing their wings and falling [into the flames], this is an indication that it will be windy next day.

Spelling: karlikarli

Grammar: masculine gender.

[1] dako kalikali side of a sandhill
Xref: No. 184 dako kalikali eastern side of a sandhill, No. 186-5 for dirtji kalikali steep slope of a course sandy hill.
[2] marda kalikali mountain slope
Xref: No. 1088 written mardakalikali.
[3] kajiri kalikali bank of a creek
[4] kalikalini tikana ngarina to return and come down from a high ridge [or plateau]

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

Context: meaning (figuratively) to return from the highest point of one's objective.
[5] kalikalini tarana to climb a high ridge
Idiom: figuratively, to approach a goal.
[6] kalikali palkana to walk along the ridge
Context: [of sand dunes or the sand plateau]. Reuther: "Hoehenzug" ngaiani kalikalini palkai woma wontila we are going along the [sand] dunes to look for [carpet] snakes It is possible, when looking uphill, to detect the holes of the snakes, because their entrance slopes [or points] downhill.
[7] kalikalini turarana to sleep at [the foot of] a ridge

ngaiana kalikalini turarananto watara pirnani
we want to sleep at the foot of the ridge so as to have protection from the wind
[8] kalikalini kutingana to disappear at the side of a hill, to run away
[9] turu kalikali edge of a fire; fireside
[10] doku kalikali back of a ridge
Context: other side of a hill.

Addition: Compare sub-entry [1] with gloss 'side of a sandhill'.
[11] panto kalikali shore of a lake
Context: (or) slope leading down to a lake.
[12] kalikalini ngamana to sit down on a slope
Context: to have one's camp (wurley) at the foot of a [sand] ridge.

Mythology: This word is taken from the legend of the muramura Mandramankana.

Comparative: Wkng
kaltikalti
slope Kuj
kadlikadli
slope Ngam
kaldrikaldri
slope Tir
kaltikalti
slope Jaur
karlikarli
slope Jandr
jerangaru
slope Pill
katikatitja
slope Karangura
kalikalitja
slope

Spelling: None

Ethnography: It is customary for a widow to evidence her gratitude from time to time to those men who have buried her husband, by giving them something to eat.

[1] poto kalikalibana to refuse a gift

ngato poto jinkani kalikalibai, ngato poto pirna ngamalkai
I shall not accept [any of] your gifts ("things"); I have plenty of things of my own

Context: This is said [merely] in friendship; for if a man did not accept gifts that were offered to him it was looked upon as [an expression of] disdain or contempt. It must not be overlooked that, in the case of freely volunteered gifts, there was often a hidden motive. It usually implied kalala repayment, fair exchange.
[2] widla kalikalibana to reject women
Context: as messengers. tanali ngaianini widla kalikalibana warai, tanali wata ngaianini jaura ngantjai ngarala they our wives turned back, they not our words like to hear they sent our womenfolk back, for they do not want to accept our [peace] offer If men of one tribe were conscious of their powerlessness over another tribe, that is to say, if the other tribe was too strong for them and they themselves did not dare to bring overtures of peace, they would send their womenfolk to communicate their offer. In one way, this was a tremendous humiliation, for thereby a suspicious and jealour husband abandoned the honour of his wife, in respect of which he would execute murder and killing at other times. [Considered] from another angle, this also betrayed his cowardice. No woman was allowed to be ill-treated with the fist (except by her husband). Nor am I aware that a woman was ever abused on the part of other tribes, except on the grounds of adultery.) If the women messengers were accepted, then acts of immorality were performed on them in a disgraceful manner. If the latter did not take place, then this was an indication that peace was not acceptable. According to the above sentence, however, the latter is the case and this was the signal that a war of invasion would follow. Other tribes were then called in for support [against the aggressor], but at the risk of one's own independence.
[3] jaura kalikalibana to reject somebody's words

ngato jinkani jaura kalikalibai, jundru jaura madlentji marapu ngakangu jatana warai
I no longer believe your words, for you have said so many unpleasant things to me
[4] punga kalikalibana to regard [a wurley] as not good and beautiful

nulia ngana punga kalikalibana warai, windri nau wata milkila punga wotila
he considers my wurley not well built, simply because he does not understand how to build one himself
[5] mita kalikalibana to hold a country in poor estimation
Context: because it has few lakes, few creeks or not much game. minandru jura mita muja ngamalkai, ngaianini mita kanta mara why you country arid have, our country grasses with why then do you have such an arid stretch of country? our country always has edible plans ("grass") [A certain measure of] contempt is implied: 'your country does not bear much; we always have plant food'.
[6] buka kalikalibana to despise bread

jinkinau buka juranina nunkangu nulia buka ngakani kalikalibai
give him your food, mine is not good enough for him
[7] nganti kalikalibana not to appreciate meat
[8] kupani kalikalibana to find children not nice

kupa jinkani nulia kalikalibana warai, mina kana nauja?
he found your children unpleasant; what sort of fellow is he?
Context: or who does he pretend to be?

Ethnography: It is a grave insult to express the view that other people's children are not nice. It is usual to flatter parents for having lovely children.
[9] kirra kalikalibana to have a poor opinion of a boomerang

minandru jundru ngana kirra kalikalibai?
why do you think my boomerang is no good?
[10] tiri kalikalibana to hold in disrespect or contempt; to have a bad opinion of

nulia neji jinkani tiri kalikalibai, nulia wata kana kulno nandrana warai
he has a poor opinion of your elder brother, because to date he has not killed a [single] man
[11] mangawaru kalikalibana to despise a widow

mangawaru nania madlentji, wata nandruja buka jinkiji
this widow is not much good, for she hands out nothing to eat
[12] mankara kalikalibana to reject a young maiden
Context: not to accept her for a wife. kaku jinkani ngamalkamai, ngato nanaia wata ngantjai sister yours keep, I her not like (speaking to her brother): keep your sister, I don't want her for a wife

Ethnography: This is a big insult and disgrace to her elder brother.
[13] nari kalikalibana to show no respect for the dead

nari jinkani wata ngundramai! karari nauja moku
don't continually think about your deceased one; he is now in a state of decay

Context: Answer: minandru jundru nari ngakani kalikalibai? why you deceased mine poorly regard? why do you show no respect for my deceased [relative]?
[14] jama kalikalibana to despise a fishing-net

jama jinkani madlentji, nulia wata paru marapu patai
your fishing-net is worthless, for few fish get caught in it
[15] ngapa kalikalibana to dislike water
Context: because it is a little brackish. nania ngapa jurani kaldri, ngani tikai ngapa ngumuia she water yours brackish, I am returning water for good this water of yours is brackish; I am going back for fresh water
[16] palto kalikalibana to dislike or disapprove of a (crooked) track

nauja palto jurani kundikundi, ngani tikai talku
your footpath is crooked; I am going back in a bee-line

Context: that is to say, I shall not be going via your winding track.
[17] marda kalikalibana to regard a millstone as no good

nauja marda jinkani madlentji, nulia wata paua marapu dakai
your millstone is no good (it is worthless); one cannot accomplish much with it
Context: it is too smooth.

Spelling: None

Mythology: This word is taken from the legend of Pirnaworankana, who once, while he was on a quest with his people for grey paint, ran a splinter into his foot. He now wanted to send his people on ahead on their own; however, they did not want to leave him, but stayed by (kalikalina) his side.

[1] wolkareli kalikalina lovingly [and longingly] to cling to

minandru jura ngakangu milingeru kalikaliai?
why do you always stick by me?

Context: Answer: ngaiani wolkareli jinkangu kalikaliji we out of love to you hang on to we stick by you out of love for you
[2] nejini kalikalina to be devoted to an elder brother
Ethnography: Since an elder brother exercises legal guardianship over all his brothers and sisters, it stands to reason that they all do as he wishes, and thus show their devotion to him.
[3] kapakaparani kalikalina to stick to the headman

ngaiani kapakaparani kalikalila wapaia pitjirani wapanani
when it's a matter of going for chewing-tobacco, we stick to the headman
[4] madlentjani kalikalina to adhere to evil
[5] ngandrini kalikalina to be attached to one's mother

kupa milingeru ngandrini kalikaliji
a child is always attached to its mother
[6] Example:

nauja talara-palku karari kana palkuni kalikaliji, ngaiani ninaia worita najina warai
the raincloud,which we have seen rising (above the distant horizon), is coming nearer and nearer

Spelling: None

Grammar: or kalingana.

[1] malka kalina to rub out marks

pudlana malka kaliamai, pudla wata noa mara ngamananto
rub out both their marks for they may not be [lawfully] married
[2] tidna kalina to wipe out footprints

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

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

Ethnography: As often as a new song is introduced, a symbol is erased until the itikaru [is reached]; the song is then ended. cf. Volume X, pp.114-128, describing the itikaru and the mindiri wima. itikaru matja mudana warai tankubana, malka matja kalina itikaru-song already finished towards morning, symbols already extinguished when the itikaru song is ended by morning, all symbols [pertaining thereto] are erased
[6] mara kalina to empty a hand
Idiom: accept a gift. poto maniamai mara nunkani kalinanto, wata nulia poto bakujeli wondrakananto things take hand his should (or may) empty, not he things for nothing should offer take the things, so that his hand is emptied and he has not offered them to you in vain or: accept the gift of his hand, so that he shall not have offered it to you in vain.
[7] tjutju mara kalina to obliterate (blow away) a snake-track

watarali tjutju mara kalina warai, woderi nau wirina warai
the wind has obliterated the snake-track at the spot where it crawled inside
Context: hence we cannot trace it any further
[8] ngapali kalina for water to obliterate

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

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

ngaiani maua parana warai; watarali nganti minka pratjana kalina warai
we were very hungry, for we could not catch any game, the wind having drifted all the holes shut
[10] kumari kalina to wash away blood

tapandru naula kumari pirna, ngato ninaia kumari kalinanto
he is bespattered with blood from the wound; I should like to wash it off
[11] milkigildi kalina to dry away tears

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

mudla-malka nunkani kaliau, wata ngato ngantjai ninaia najila
wash away the marks on his face; I don't like to see him like that

Spelling: None

Context: in contrast to a liar.

Mythology: This word bears reference to the muramura Darana, who once painted himself with decorative [markings]. However, when he beheld himself [reflected] in the water, the painting did not appeal to him, so he rubbed (kalina) or washed it off and painted other designs.

Comparative: Wkng to extinguish Kuj to extinguish Ngam to extinguish Wkb to extinguish Jaur to extinguish Jandr to extinguish

Spelling: None

Grammar: preposition and conjunction.

Mythology: This word originated with the legend of the muramura Mandramankana. He was once killed by his own people and covered over [with earth]; but the crows woke him up. As he stood up, he noticed that his people had gone. Observing in which direction the footprints went, he said: "Notwithstanding the fact (kalitakali) that they killed me, I will follow them up".

Comparative: Wkng regardless Kuj regardless Ngam regardless Wkb regardless Jaur regardless Jandr regardless

[1] Example:

ngaiani pitjiraia wapananto ja ngaiani kanani parala nganai, tanali ngaianina buka jinkila nganal, kalitakali tana kuterina
we must go in search of chewing-tobacco and camp at night with people along the way; they will give us food, unless they get angry with us
[2] Example:

pinaru wulu wokaralapa kalitakali widlakupata
two old men came along, without their wives and children accompanying them
[3] Example:

kana nauja wapai kalitakali potuta
the man is walking [off] without taking any of his possessions along with him
[4] Example:

ngaiani pratjana wapala nganai, kalitakali palpa ngamananto
we will all go; only some shall have to remain behind
[5] kalitakali darpina to be of no use turning back

ngaiani morlalu mardani wokarala nganai, kalitakali darpijildra
we shall certainly go to the hills, and it will not matter much (we shan't be deterred), even if some should turn back
[6] kalitakali ngamananto to have to remain behind

ngaiani pratjaterina wapala nganai, kalitakali pinaru ngamananto
we will all go, even I will go along; only the old people shall stay here
[7] Example:

ngaiani turu worani wirarila nganai, kalitakali jura jama dakananto tidna turuni
we shall travel in spite of the heat, but you shall stay here by the fire (heat) to weave nets
[8] Example:

poto pudlanaia ngaiani karari burananto, kalitakali kana worani ngamana karitjinanto
we now want to share the two things, and it does not matter to us, regardless of the gossip of the people who live around us, whether they turn in our direction or away from us
[9] Example:

Darana jatana wonti: ngani wapai jutjunto pinaru ngurungu, kalitakali dupudunu ngamananto; dupudupu jatana wonti: kalitakali tidnanto wapana, ngaiani bakana wapala nganai
Darana said: "I am obliged (as a friend) to go to the old man (to pay him a visit), only the lame (who were his underlings) are to remain here". The lame replied: "Regardless of having to go without feet, we too are going to go along"
Context: to follow our master
[10] Example:

kalitakali pitaru, paru matja parai ngapani
regardless of the drought, (even though we have neither seed nor vegetables), there are fish in the water
Context: so that we [still] have some food
[11] Example:

kalitakali ngapa worita, ngani wapala nganai tinkani ja ditjini, ngani ngapaia nganala nganai
in spite of the water being far away, I shall travel by day and by night until I reach its
[12] Example:

kalitakali mita tula, ngani ngamala nganai talara godanantulu
notwithstanding that I am in a strange land, I shall stay until it rains
[13] Example:

ninkida ngaiani ngura ngankai, kalitakali jura teri mindrinani kindalanto ngapaia warukati nandrala
we here are building the wurleys, but you young men hurry (run) to the water with the dogs to kill emus

Ethnography: Emus, of course, are waylaid and killed at waterholes.
[14] Example:

ngaiani tirimalila nganai karari, kalitakali kirra kaluana pararana
although our boomerangs lie buried in our wurleys, we are not afraid to start an argument
[15] Example:

ngani nunkangu pitjiri jinpala nganai, kalitakali ngani ngundrai
I will send him some chewing-tobacco, unless I happen to overlook it
[16] Example:

ngani tarakana pararala nganai, kalitakali mandikilata
I will swim and reach the opposite bank, regardless of the waves
[17] Example:

ngaiani wapala nganai kanunka dijala, kalitakali woma bakana manina palkanaterina
we will go to hunt 'kanunka'; should (except that) 'woma' cross our path, we will take them along too

:

karari ngaiana tiriputu kaliterinanto, wima matja mudai
we must now remove the decorations, for the ceremony has ended

Spelling: None

Etymology: vicious dog.

Spelling: kalyu

Grammar: feminine gender.

Mythology: kalju is one of the mardu class and traces its origin to Mandramankana, who once found all tress and grasses as being of one species, so he 'sang' [or enchanted] them; whereupon they changed into various species.

Comparative: Wkng type of bush Ngam type of bush Jaur type of bush Jandr type of bush

[1] kalju kapara root of the 'kalju' bush
[2] kalju nindri 'kalju' shoot
[3] kalju woda stem of the 'kalju' bush
[4] kalju tiwi blossum of the 'kalju' bush
[5] kalju pumpu 'kalju' bud
[6] kalju paperi pod of the 'kalju' bush
[7] kalju tandra fruit of the 'kalju' bush
[8] kalju ngulji resin from the 'kalju' bush
[9] kalju padi 'kalju' grub or caterpillar
[10] kalju nguna twig or branch of the 'kalju' bush

Spelling: None

Grammar: feminine gender.

Etymology: kalju is a species of tree, while maru means broad also thick scrub. kaljumaru therefore means 'country in which dense kalju scrub grows. Because of this tree, the wind coming from the [same] direction is named likewise.

Spelling: None

Mythology: This word is drawn from [the legend of] Nurawordubununa, the muramura. He had a great many water-bags along with him; consequently he was always kaljura.

[1] Example:

ngani kaljura, windri ngato buka ngantjai
I have quenched my thirst; now I would like something to eat
[2] kaljura ngankana to make satisfied; to satisfy; to offer someone a drink

tanali ngana kaljura ngankana warai
they have given me enough water to drink

Grammar: adverb use.
[3] markarla kaljura ngankana to give water to [travellers] who are on a dry walkabout

kana markarlata wariwariji, tanangu ngapa wapalkau kaljura ngankala
the men who are out there without water are exhausted; take them [some] water to quench their thirst

Spelling: None

Context: i.e. to have had enough to drink.

[1] Example:

ngani karari kaljura ngapali, terti pirna ngani tikana warai
I came back very thirsty, but now I have drunk my fill
[2] kaljura ngankana to satisfy with a drink

tanali ngana kaljura ngankana warai, ngani karari murlali
they have satisfied me; I am now quite content

Grammar: adverb use.
[3] markarla kaljura ngankana to satisfy the hunters (who are out bush)

kana markarlata wariwariji, ngapa wapalkau, tanana kaljura ngankala
the men who are [out] hunting are languishing with thirst; take water out to them to satisfy [their needs]
[4] kaljura ngamana not to be thirsty

ngaianita kaljura ngamai ngapani
we are not thirsty, [for we] are camped alongside of water
[5] kaljura wapana to travel with a constant supply of water

ngapalu ngapalu ngaiana wapai kaljura
from one stage to another we constantly have water, so that we don't have to go thirsty
[6] kaljura tikana to come back satisfied

ngaiana kaljura nganana warai naka ngamanani ja karari terti
when we were there with them we had enough water to drink, but now that we are here we (have to) suffer thirst

Spelling: kalka

Grammar: masculine gender.

Context: also kalkaura.

Etymology: kalka signifies evening in general, i.e. when one is absent from camp. kalkaura is a compound of kalka and ura, and means: 'at evening, in camp'. Therefore, when a man is at home in camp during the evening, the word kalkaura is used.

:

[1] poto kalkalkana to make a selection of things

ngato poto ngumu kalkalkala nganai nunkani marapundru
1 will select [some] good articles for myself from many of his things
[2] kana kalkalkana to choose people

ngaiani kana nurumara kalkalkala nganai, tanaia jinpala warukatia
we will choose strong men (with strength) to send them out after emus
[3] mita kalkalkana to select [a piece of] country

mita ngumu jerra kalkalkau ngaldra punga wotila
select a good spot of country for both of us, devoid of bushes and with a clear view, where we [can] set up our wurleys
[4] mauarli kalkalkana hungrily to choose

ngaianinguta mita bukanto mauarli kalkalkanau jerto ngamala
because of our poor diet (hunger) choose for us [a piece of] country, where we can satisfy ourselves

Context: [implying] here we have to starve, since there is nothing more to eat, therefore go and look around for better country for all of us, where rain has fallen and where we can eat to our heart's content.
[5] ngapa kalkalkana to look for water

kalkalkanau, ninkida ngapa mudai
look for water (country where there are waterholes); here it is all gone
[6] mita kalkalkana to choose a spot

mita jerra kalkalkanau, muntja matja palina warai
choose a spot there (for a grave); the sick man has almost breathed his last

Ethnography: As soon as a man has died, preparations for the burial are taken in hand.
[7] pita kalkalkana to select a tree

ninaia pita buda ngato kalkalkana warai mapaterila
I chose this densely-foliaged tree for us to gather in its shade
[8] pita kalkalkana to select a tree

pinta ngumu ngaiani kalkalkananto ngampura dakala
we ought to select a hollow, branchless tree from which to fashion a [large] coolamon
[9] kana mudla kalkalkana to pick out a person's face
Context: to choose a friend or to go only in the company of fellow-tribesmen. jirijiribani jaura jatai: wata jidni mudla tulani karipaterinanto command-word says: not you face (symbol) strange shall follow the law says: you shall not walk with a stranger The word 'follow' has its origin in the fact that in the course of their wanderings the Aborigines walk in Indian file, one behind the other.
[10] palto kalkalkana to choose a way

palto kalkalkanau ngapa-tida karakara
choose the shortest route from one waterhole to another
[11] muraia mitaia kalkalkana to choose the country of one's god superior
Context: to select a site for an important ceremony. muraia mitaia kalkalkanau, woderi ngaiana jurborinanto ninaia wonkala god superior's country (place) pick out, where we should come together to him to sing (pray) choose the spot where we are to come together to pray to him, i.e. where the ceremony is to be performed This is the task of the kana kapara elders or superiors, literally 'the root people'.
[12] noa kalkalkana to choose a spouse
[13] paru kalkalkana to sort out fish
Context: e.g. the small from the big ones, and the bad from the good ones.

Spelling: None

Mythology: The origin of this word is attributed to Dimpiwalakana, who was without shape at first, but then determined for himself (kalkalkaterina) what shape his body should have, forming all his own limbs and members.

wata kalkalkamai, bakujeli mamamai paru, jidni kalkalkanietja
take for yourself any fish [at all], don't begin to choose, [for] you are a fussy (selective) person

:

ngaianilu kalkalkaramalila nganai wapala, worani kana
we alone determine amongst ourselves who is to go, regardless of what other people do

Spelling: None

Context: to go, etc.

Spelling: karlka-mali-rna

ngaiani kalkamalila nganai tanaia tirimalinani
we shall wait for oen another until they start fighting

Spelling: kalkamarra

Grammar: feminine gender.

Etymology: This word is a contraction of kalka evening and maralje red, signifying 'evening red'.

Context: It is also the word used for the rosy-fingered dawn; the red [flush of] dawn. When one looks to the east at evening, the dividing-line between day and night extends as far as the eye can see. Thus, when looking at a small hill, daylight obviously still enfolds it; but the hill that lies behind the sightseer [or onlooker], thus hidden from view, is enveloped in shadow (night). There is a saying: "Night covers up the day": tinkali kariji paraitji, ja wolja nina walpai darkness (night) chases the light and will soon cover it up Similarly, as in the morning one looks to the west, the boundary-line [can] be gauged between night and day.

Ethnography: According to legend, twilight and morning red are the outstretched hands of mother sun, as, with hands raised above her head, she withdraws to a hole in the ground, wanders through the earth [during the night], and re-appears next morning, hands first. If the glowing twilight casts its rays still higher heavenwards, it is common to say: billi diltja marrai kana kurarala the net-bag is being distended to put people in it Dead people are wrapped up in a special type of net-bag for burial. See elsewhere in this Dictionary That is, there is going to be an epidemic, [causing] lots of people to die.

Mythology: See the legend concerning the muramura Ditji the sun.

Comparative: Diari sunset glow Wkng sunset glow Kuj sunset glow Ngam sunset glow Wkb sunset glow Jaur sunset glow

Spelling: None

Grammar: masculine gender.

Etymology: 'evening new'.

Mythology: The son of Wadlangurunu set out at daybreak, as the rosy morning was dawning, to follow his mother.

[1] Example:

kalka nauka marrana ngariji
the luminous red after-glow [of the setting sun] is fading [or vanishing]
[2] Example:

kalkamarra nauwajerra marrarila wapaia, jiritjianau ngaiana maltini ngara wapala
the rosy morning is dawning; get up and let us go while it is [still] cool
[3] kalkani jurborina in the evening to come in, to come home in the evening
[4] kalkani kudina to run away at dusk
Context: i.e. under cover of darkness.

Spelling: karlka-rna

[1] kana kalkana to wait for people

kana ngaiani kalkai, ngadani wapanani
we are still wating for [some] people, so that we can go
Addition: they structure of this example does not match the translation. We would have expected the implicated-same subject verb form wapala rather than the imperfective-different buject form given by Reuther.
[2] ngapa kalkana to wait for rain

wolja ngaiana ngamana ngapa kalkana
we are staying here yet and waiting for rain
[3] manjura kalkana to wait for 'manjura'

wolja ngaiana kalkai manjura kalkana
we are not going yet, but waiting for 'manjura'
[4] paru kalkana to wait for fish

wolja ngamana paru kalkana, jamani wirinani
we will sit down yet for a while and wait until the fish are in the net
[5] watara kalkana to wait for wind

ngaiani wolja kalkai watara mudananto
we are waiting yet for a while in the hope that the wind may die down
[6] kilpa kalkana to wait for cool weather

ngaiani kilpa kalkananto, kilpani wapala
we want to wait for cool weather, so that we can travel under cool [and comfortable] conditions
[7] mauarli kalkana to wait in hunger
Context: i.e. hungrily to eait for.
[8] paja-kapi kalkana to wait for bird's eggs
[9] turu kalkana to wait for firewood
[10] nganti kalkana to wait for meat
Context: or native game.
[11] widla kalkana
[12] ditji kalkana to wait for the sun>
[13] kalkana kurana to remain sitting
Grammar: use as an adverb.

Context: not to leave for the time being. jura jerra wapanau, ngali kana kalkan kuranani you (plural) that way go, we two for people while [lying down] to wait you go over there for the present; we two will stay here yet and wait for the people
[14] kalkantina to stay back and wait for

Spelling: None

Context: i.e. anything from four to six days ago to several months. For a period of fewer days, the past is accurately defined by using [the auxiliary verb] warai or wiri; and reference to the past months, as describing time that is long since gone, by [using] wonti. With regard to the reckoning of time, kalkani (meaning recently) is indicated by [the auxiliary] paraia. When kalkani appears as an adverb, which, in fact, according to its ending, it is, it cannot but make use of paraia as the [auxiliary] verbal "ending", as we shall see from the following examples.

Mythology: The two sons of Palungupina, Reuther's predominant spelling of this name is Palungopina . the muramura, were once put to death. After they had risen again from the dead, they noticed by the footprints [that were about] that people had recently (kalkani) been there.

Comparative: Wkng recently Kuj recently Jaur recently Jelu recently

[1] kalkani wapana to have recently gone

kalkani nau wapana paraia kupa manila
he went away recently to get his child

Etymology: It should not be overlooked that kalkani is derived from kalka evening remotely distant and -ni (which can mean in, one after, or towards. The meaning is therefore: towards evening, which indicates as much as towards the evening of days or in the last [or in recent] days.
[2] kalkina danina recently to have parted company

kalkani nau danina paraia ngakangu
he left me just a few days ago
[3] kalkani tikana to have recently returned

kalkani ngani tikana paraia wirarinala
I recently returned from my wanderings
[4] kalkani poto jinkimalina recently things back and forth to have given
Context: to have exchanged goods recently
[5] kalkani godana recently to have rained

kalkani talara pirna godana paraia, ngaiani wapai ngapa marrani ngamala
heavy rain fell recently, [so] we are going to camp where there is fresh (rain) water
[6] kalkani terkinkana recently to have by passed

kalkani ngali terkinkana paraia Kaparamarani pantuja wapala
both of us recently passed by them [on our way] to the lake at Kaparamara
[7] kalkani darpina recently to have turned back

kalkani tana darpina parai ngapa panini, ja bakana jura wata wiringala nganai
recently they were forced to turn back because they found no water; so neither will you get through
[8] kalkani nandrana recently to have killed

ngantita ngaiani nandrana paraia kalkani, mani tanaia parai
we were recently hunting game, and found that the animals (out bush) were very fat
[9] Example:

kalkani ngaiani dijamalina warai
we recently had a fight (with each other)
[10] Example:

kalkani ngaiani mura mudana paraia, minandru jura wata nurujeli jurborina paraia muraia
we recently concluded the sacred ceremony; why did you not bother to attend it?
[11] Example:

kalkani ngaiani nari nampana paraia
we recently buried the dead man
[12] Example:

ngaiani ngura manina paraia kalkani
we recently changed our camp site
[13] kalkani dankana recently to have met

kalkani ngaiani nina dankana paraia nau tintaterina paraia dakuni, nau matja nari
we recently found the missing man; he had lost his way in the sandhills, and was already dead

Context: to have bumped into, or to have found [someone].
[14] Example:

kalkani ngaiani jinpana paraia kana manina tikananto wimaia
we recently sent out [invitations] for people to come in for a corroboree
[15] Example:

kalkani pirra parana paraia, karari nauia pirnala
recently it was new moon; tonight it is full moon
[16] Example:

kalkani ngato pita kuriteribana paraia jurani ngurani
I recently forgot that my spear (was) in your camp
[17] Example:

kalkani billi dakana paraia
I recently wove a string-bag
[18] kalkani ngaiani paru jukana paraia recently we went fishing
[19] Example:

kalkani ngato mukala worarana paraia nurujeli maltini jurangu wokarala
I recently left while they were still sleeping, to pay you a quick visit while it was cool
[20] Example:

kalkani ngaiani ngurawikana paraia kupani
we recently celebrated a festive meal in the child's honour
[21] Example:

kalkani pitaru pirna, kana palpa palina paraia mauarli
we recently experienced a very severe drought, so that a number of people starved to death
[22] Example:

kalkani kupa dankana paraia
a child was recently born

Spelling: karlka-rna-yitya

Mythology: This word is taken from the legend of Darana, who, after the requested rain had fallen, waited for the grass to grow.

Comparative: Wkng to wait Kuj to wait Wkb to wait Ngam to wait Jaur to wait Jandr to wait

kalkanietja jura nganai, minandru jura wata nurujeli wapantiji?
you are dawdlers; why dont you follow us straightaway?

Spelling: karlka-tharri-rna

ngaiani wolja kalkaterinanto, kana wokarananto jauranto
we shall wait yet for a while until the people arrive with news

Spelling: kalkawarra

Grammar: masculine gender.

Etymology: This word is a contraction of kalka evening and ngura place; camp, signifying 'in the camp at evening'.

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

Mythology: This word appears for the first time in the song of the muramura Pitjiriwomaworatjini.

Comparative: Diari evening Wkng evening Kuj evening Ngam evening Tir evening Wkb evening Jaur evening Jandr evening Pill evening Karangura evening

[1] kalkaura ngamana to sit together during the evening

kalkaura ngaiani jela ngamana warai pirkila
we sat together during the evening and played
[2] kalkaura tikana to return [home] at evening
[3] kalkaura wirarina to walk around during the evening, (because [the ground] was too hot during the daytime for the feet to endure)

ngani kalkaura wirarina warai, ditjini tidna ngani jerkiati
I ran around during the evening, for the ground is so hot during the daytime that a person scorches (burns) his feet
[4] kalkaura turarana to sleep at night
Context: This also means the evening or night before. woderi jidni kalkaura turarana warai? where did you sleep last night, or on the previous night?
[5] kalkaura jurborina to come [into camp] at night
Context: from some other direction. When a person leaves in the morning from the same spot [to which he returns], then the expression used is kalkaura tikana.
[6] Example:

kalkaura ditji wiriji
the sun sets (i.e. goes inside) at evening
[7] Example:

kalkaura mangawaru kantjiriji
a widow returns to the camp at night

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

karuwali kalkaura kantjiriji
the uncircumcised [youths] put in an appearance at night

Ethnography: As semi-adult youths, they walk about on their own (kantala), and, like the widow, come back at night, only to leave again in the morning [and go bush].
[9] kalkaura palkana kurana to commence a journey at night
[10] kalkaura jua jatana to hold a meeting (assembly) at night

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Context: this is a Diari [word], an abbreviation of kalkingana, meaning in passing by, to wait for. [The word implies] to go out in search of seed, but to find that it has not yet ripened, hence to pass that way and wait until it has ripened.

Mythology: The particular muramura concerned, after requesting this seed together with the plant, went out too soon to gather the ripened grain. On finding it immature, he passed on by and waited until it should ripen. (This seed ripens only in late summer).

Spelling: kalku

Context: it is flexible.

Grammar: feminine gender.

Spelling: karlku

Grammar: feminine gender.

Ethnography: This [reed] grows around the lakes. The longest of these are plucked up and twice drawn across a shell in the hand, at which they become very pliable, being able to be twisted like string. This [in fact] is performed on the upper part of the thigh. String-bags and nets are then plaited from this [thread]. In order to give the string-bags a better appearance by way of gaily-coloured stripes, the twisted threads are rubbed with red, yellow, or brown ochre which has been mixed with fat.

[1] kalku wikana to scrape reeds

kalku jerra wikanimai jamaia
scrape the reeds [over there] for the weaving of a fish-net
[2] kalku durpana to twist or twirl reeds

kalku jerra durpanau billi dakala
twist the reeds in order to weave a string-bag
[3] kalku dakana to plait [with] reeds

kalku jerra dakanau billi-jurkujurkuja
plait the (twisted) reeds to make a [shoulder] string-bag
[4] kalku kuma karana to tie up a bundle of reeds

kalku jerra kulau kuma karana ja ngaianangu padakana
pluck [some] reeds, tie them together into a bundle, and bring them to us
[5] kalku wokaribana to break off reeds

ngato kalku wokaribai wikala
I am plucking (tearing out) reeds for myself to scrape [them]
[6] kalku buda scraped and dried reeds, also: sun-tanned reeds

kalku buda jera padakau ngato ninkida durpananto
bring the dried and scraped reeds here to me, I would like to twist them [into string]
[7] kalku tjilpi ngundrana to knot reeds together

kalku tjilpi ngundranimai, nania wokarina warai
knot the reeds together, [for] they are torn

Context: here kalku tjilpi means the two ends that protrude beyond the knot.
[8] kalku mudla bottom end of a reed
Context: where it has been torn from the stalk.
[9] kalku woda stalk or stump of a reed
[10] kalku wunpuru upper end or point of a reed
[11] kalku durintji pith of a reed
[12] kalku dupu bud or seed-pod at the top of a reed
[13] kalku dala peel of a reed [stem]
[14] kalku kapara root of a reed
[15] kalkujieli billi jurkujurku dakana to plait a [shoulder] string-bag out of reeds
[16] Example:

kalku nganai milkipotuni dukarala kana jerto ngankala
reeds are there for the purpose of lifting out the fish that lurk in muddy water and of satisfying the people

Ethnography: That is also the reason for the saying: kalku kana jerto ngankai Reuther wrote "nganai", but obviously it should read ngankai reeds satisfy the people, because folks manufacture nets out of these and catch fish with them Anybody, man or woman, whose muramura acknowledges the value of the reed, stands in a pintara relationship, that is as much as to say, in a blood relationship, to the reed. He [or she] says: kalku pintara ngakani the reed stands in a most cordial and intimate relationship to me These people are then called kalkumarduka reed-worshippers Reuther: "Binsenverehrer". or, more literally: 'reed totemists'. Reuther: "Binsenaeschlechter". They are those people who belong to the markara type of fish mardu totem Reuther: "das Geschlecht" ngandrieli kalku pintara ngantjanani, ngattanajeli ngandri marduka ngantjananto mother reed-friendship when loving, children mother reed totem should love if the mother belongs to the reed totem (the markara), then the children also receive (inherit) this totem Whilst, of course, children inherit their mura Reuther: "die Goetter". from their fathers, they inherit their mardu Reuther: "das Geschlecht". from their mothers. Because of this, reeds are under the special protection of these kalkupintaramarduka relatives of the reed totem. Such a native will never use dry reeds to make a fire. Should the water turn brackish, so that the fish die, these people will walk around the lake (water) to bury dead fish. They cannot bear to look upon them lying around unburied.

Mythology: It was the muramura Pintanganina who first discovered the value of reeds on his journey to Lake Hope, and thus also immediately nominated them to be his pintara. The two muramura Kalkuwulana 'two reeds', together with their father, Kalukupana, are listed as a constellation. These three once caught [some] fish with a dundru. Compare dundru and the story of Kalukupana.

Spelling: karlku-yitya

Grammar: masculine gender.

Context: rather than flax.

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

Spelling: kalthi

Grammar: feminine gender.

Ethnography: Spears were traded in by the Ngamani tribe [and exchanged] with the Jelujanti people higher up on the Cooper. The Diari people mostly offered ochre and stone knives in exchange [for them].

Ethnography: Spearheads are also used for purposes of sorcery, in place of bones. The blood on a spear is washed off into a wooden bowl, and offered as a drink to young men who have not as yet speared another [man]. [Thereby] they are to become fearless. During a thunderstorm spears are buried in the ground, because they are smooth and are believed to attract lightning. If rain-clouds come up, the point of a spear may not face in their direction, because it is [also] believed they talara tapana, absorb rain, or prevent it from raining. On visiting a camp, a man lays down his spear in such a way that the point is turned away from the camp. This signifies that the man has no evil intentions. If he were to let a spear face the camp, it would be an indication that he was malevolent.

Mythology: The two muramura Pildrana and Jikaura, once had a fight and empierced each other with spears. This is the first time that the name 'spear' (kalti) crops up.

Comparative: Wkng spear Kuj spear Jaur spear

[1] malka kalti malka-wood spear
[2] pau kalti spear of wood
[3] kalti kurkalta spear that is somewhat flattened at the point
[4] kalti kukawordu type of short spear
[5] kalti pajiri long spear
[6] kalti tiri dangerous (evil) spear
Context: very sharp-pointed spear.
[7] kalti pita mundu first spear to gash
Context: [the victim] of a killing case, and which brings about the man's collapse at the same time.
[8] kaltieli dakana to penetrate, transfix with a spear

ngaperi ngakani tanali kaltieli dakana wonti
they ran a spear through my father
[9] kaltieli woribana to throw a spear, to hurl a spear
Ethnography: During a fight the spear is hurled with a kalti in such a way that it does not fatally wound, but merely disables [for further fighting]. The upper thigh is the prime target for this. The Aborigines are so adept at spear-throwing, that they do not strike the head or the chest (that is, the upper part of the body) but [only] the upper portion of the thigh. If an aim miscarries, so that a man falls dead to the ground, [the deed] must be avenged by a similar death. Of this a man was afraid. During a duel, if the opponent is struck in the upper part of the thigh, so that he falls to the ground, he is considered beaten. After the victorious party believes to have maintained his rights, he is now prepared, in the interests of goodwill, to accept a stab in the upper part: of the thigh from his vanquished partner. He says: kalala dakamai ngana, jidni ngadani ngundraiati in revenge stab me, you afterwards otherwise think of it as I stabbed you, so you stab me now in retaliation So that you don't need to try to do it again later on. In most instances the vanquished party complies. Then both are reconciled again.

Spelling: None

Grammar: masculine gender.

Etymology: From kaltjara fast, swift and -na he, meaning 'one that is a fast runner'.

Spelling: kalhu

Grammar: masculine gender.

Context: Used of both humans and animals.

Mythology: The origin of this word is attributed to the two sons of Darana. In bygone days, when their father died, they took out the liver from his body and carried it around with them, so that they should be continually reminded thereby of their father. The liver of Darana is represented by two stones at a place called Darani, in the vicinity of Lake Hope.

Ethnography: These stones still possess magical powers to this day. If one man is at enmity with another, he goes thither and secretly rubs these stones. Thereupon the [victimized] person never feels satisfied, he may eat as much as he likes. The person cast under such a spell even senses within himself that he has been bewitched. Out of a spirit of reverence the [above] stones are rubbed again and again with fat by those who venerate Darana.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: means 'liver'.This plant is so named because it feels compact like liver.

Spelling: kalhuka

Context: a woman who has outgrown her girlhood, but not exceeded her child-bearing years, although she has not yet had a child.

Spelling: karluka

Grammar: feminine gender.

Ethnography: a woman borders on the years of mature age. Just as [members of] the fair sex are judged and named from time to time by [the condition of] their breasts according to their age, so also the kaluka.

Etymology: This word is derived from kalu liver and means 'to cover the liver'. When a woman has advanced to the age of being a kaluka, the breasts begin to sag and thus cover up the liver, as it were.

Spelling: None

Grammar: feminine gender.

Etymology: This word is derived from kalu liver.

Ethnography: This net is woven in such a way that in appearance it resembles a liver hanging inside the stomach. It is placed in the small channels of an oncoming flood. When the water runs through it, the fish have to stay behind. Naturally, these [fish] are then eaten.

Spelling: kalhu marra-rna

Etymology: This word is compounded of kalu liver, mara hand, and -na (denoting the verbal ending). It [literally] means: 'for the liver always to have its hand open'.

Comparative: Wkb crave Kuj crave Ngam crave Jaur crave Jandr crave

[1] kana kalumarana for a person to be never satisfied

nauja kana kalumarai bukani
that man is insatiable
[2] kalumarana mamaterina to be always acquiring more and more, yet never satisfied

nauia kana ngampu ngaianani poto paratjana kalumarana mamateriji
that man, as one whom nothing can satisfy, acquires nearly all our belongings]

Grammar: adverb use.
[3] kalumarana mamamalina to take things away from one another and never to be satisfied
[4] noani kalumarana constantly to be on the lookout for women

nauja kana noani kalumarai ja wata mudai, nulia kulno ngamalkanani
this man continually wants more women, and is never satisfied [even] when he has one
[5] ngaperani kalumarana to long for one's father

nauja kupa ngurali jindrai, nauja ngaperani kalumarai
the child is constantly crying; it is longing for its father
[6] marukutuni kalumarana to crave for ochre

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

ngani milki butju ngani kalumarai billini, minandru jura ngana baku ngundrai?
I am blind and cannot make myself a net-bag, for I cannot see

Context: and yet I long to own one, so that I can put my things in it. Why do you regard me as a nobody, by not giving me a bag?.
[8] mitani kalumarana to long for a country
Context: either whilst out bush Reuther: "draussen". and desirous to be allowed to return to one's own native territory again, or whilst at home [and] wanting to see some strange country [far away].
[9] pitjirani kalumarana to have a ceaseless craving for chewing tobacco
[10] paruni kalumarana to have a hankering for some fish
[11] kupani kalumarana to yearn for a child
[12] kalumarana bakuna avidly to dig (after some animal in a hole)
[13] tidnani kalumarana eagerly to follow up foot-prints, (to find and apprehend someone)

Spelling: karlu-maRa

Grammar: masculine gender.

Etymology: [Derived from] kalu liver and marra together, as e.g. (1) noa marra both spouses together, (2) neji marra both brothers together, etc.

Ethnography: The kalu, as the seat of the emotions, has some application here insofar as such couples, born on the same day, usually establish a close friendship, and love, respect, and support each other.

Spelling: kalhu miltyamiltya-ri-rna

Mythology: This word originated from the legend of the muramura Kakalbuna. After he had been killed, his mother, out of sympathy (kalumiltjamiltjarina) for him, carried him back to his own country.

Comparative: Diari to be sorry Wkng to be sorry Kuj to be sorry Wkb to be sorry Jandr to be sorry

[1] wangiwangini kalumiltjamiltjarina to be compassionate towards the poor

kalumiltjamiltjarianau kana wangiwangini, tanangu buka jinkila
be compassionate towards the poor and give them something (food) to eat
[2] ngurua walpani kalumiltjamiltjarina to feel nostalgic about a deserted (empty) camp

nunkanguja ngura walpani ngani kalumiltjamiltjariai, kana wolara ninkida ngamana wonti, ja karari tana nari
over against this deserted camp I sense a spirit of nostalgia; once many people lived (sat down) here, but now they are all deceased
[3] potuni kalumiltjamiltjarina to take care of things, to take pity on things

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

Context: not to let them lie scattered about.
[4] kintalani kalumiltjamiltjarina to have pity on the dogs

kintalani ngaiana kalumiltjamiltjariai tanangu ngapa jinkila, tana paliati
we take pity on the dogs in that we give them water, lest they die
[5] kanani kalumiltjamiltjarina to be concerned about a person

nunkangupini kanani ngaiani kalumiltjamiltjariai nulu ngapatjili bakunani, kana marapuni mita tampurina warai
they have been buried alive
[6] turuni kalumiltjamiltjarina to be sorry about firewood

turuni ngaiana kalumiltjamiltjariai, ngapa pani naka
regarding the firewood in that area we are sorry we can't burn it, for there is no water in the neighbourhood to enable us to camp there
[7] kalumiltjamiltjarina tikana to return with wistful longing (for any reason whatever)

ngani kalumiltjamiltjarina tikananto mitaia ngakanaia, naka talara godana paraia
I am returning with wistful longing to my own country, for it rained there [recently]

Grammar: adverb use.
[8] kupani kalumiltjamiltjarina to feel sorry for a child

kupani ngakanani ngani kalumiltjamiltjariai nau kara paliati
I feel sorry for my child, for I am afraid it may die
[9] Example:

jaurani ngani kalumiltjamiltjariai ngani ngujamananto ngakani nejindru, nau mita tulani
I am longing for news about my elder brother, who is [sojourning] in a strange land
[10] murani kalumiltjamiltjarina to feel sorry about one's totemic song

wata wonkanau mura ngakani, ngani kalumiltjamiltjariai nunkangu
don't sing my totemic song now, I feel [too] sorry about it

Context: as there are only so few people assembled; thereby it would be regarded as of little importance. Wait until more people have gathered. The more people there are, the more respect will be given to it.
[11] narini kalumiltjamiltjarina to grieve over a dead person

ngani nunkangu narini kalumiltjamiltjariai, nau talku ngamana wonti
I am grieved over the deceased, for he was an upright man
[12] pirramarani kalumiltjamiltjarina to feel sorry about one's shield

ngakani pirramarani ngani kalumiltjamiltjariai, ngani nulia pota marapu tepi kulkaterina warai
I feel sorry about my (smashed) shield, for on many occasions it saved my life
[13] mardani kalumiltjamiltjarina to feel sorry about a (broken) millstone
[14] mauarli kalumiltjamiltjarina to pity oneself (for being hungry)
[15] jamani kalumiltjamiltjarina to have regrets over a net (that is torn)
[16] pitarani kalumiltjamiltjarina to feel regretful on account of the drought

pitarani ngaiani, kalumiltjamiltjariai, kanta ja nganti panini
we regret that a drought has set in, for we have neither edible seed nor game for food, (so we have to starve)
[17] pitjirani kalumiltjamiltjarina to feel concerned about chewing-tobacco

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

ngani kalumiltjamiltjarina palkana paraia ngakani kupandru
I was on the road (travelled) a few weeks ago out of anxiety for my child at home
[19] pajani kalumiltjamiltjarina to feel pity for the birds

pajani ngani kalumiltjamiltjarial, tana wata wondrateriji ngapani
I feel sorry that the birds have not shown up in the water, (for the sake of their eggs)
[20] tidnani kalumiltjamiltjarina to feel sad over [the discovery of] footprints
Context: because the person they belong to is deceased.

Ethnography: The meaning is to feel a sense of pity for a dead man, when one is reminded of him at the sight of his footprints. nunkangu tidnani ngani kalumiltjamiltjariai, nau karari nari ja tidna nunkani parai to him footprints I am grieved, he now dead and footprints his (still) lie there I feel sad about those footprints (still visible on the wet ground); he has died, but his prints are still there
[21] ngapajungani kalumiltjamiltjarina to feel sorry about a water-bag

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

nauja ngakangu kalumiltjamiltjarina warai, nulia ngana ngundrana warai buka jinkila
he was charitable towards me; he intended (thought of) giving me food

Spelling: None

Etymology: This word is a compound of kalu liver and ngarrana to shiver from the cold, or of fright. The [literal] meaning is: 'for the liver to quiver'.

[1] ngaiani kilpali kalungarrai we are shivering on account of the cold
[2] tirindru kalungarrana to tremble at the anger [of others]

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

naupini muntja narini kalungarrai, ngaiana mura nunkani wonkananto
this patient is trembling at [the thought of] death; let us sing his totemic song, to cheer him up
[4] dulkurani kalungarrana to grow dizzy at [looking into] the depths

dulkurani ngani pirna kalungarrai puriati
I get very dizzy when [looking into] tee depths; I get scared of falling down
[5] kalungarrana najina mirini to grow dizzy [looking up] at the heights
[6] kalungarrana tarakana to go [or swim] through the water, shivering
Grammar: adverb use.
[7] watara pirnani kalungarrana to tremble at (or be scared of) a heavy wind storm
[8] pildripildrini kalungarrana to shudder at lightning
[9] mandikillani kalungarrana to grow dizzy from waves
[10] tjutjuni kalungarrana to dread (be wary of) snakes
[11] turuni kalungarrana to be scared of fire
[12] kilpali kalungarrana to freeze; to be frozen; to be chilled [to the bone]

Spelling: None

Context: It is the opposite of kalumarana Cf. No. 250, and of mirantjati.

[1] Example:

kana nauja kalunguru, nulia windri buka ngalje tajiai
that man is temperate, for he eats only a little food
[2] noani kalunguru discreet towards one's wife

noani nauka kalunguru, nulia nana wata nandrai
he is discreet towards his wife; he never hits her
[3] ketjaketjanani kalunguru resigned (submissive) in suffering

nauja kalunguru parai ketjaketjanani, wata nauja maritjiji
he is resigned to suffering, and does not complain (whimper)
[4] kupani kalunguru unconcerned about one's children

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

mitani kalunguru nauja palkana kurai, mita kamaneli worarana
unconcerned about his homeland, he is resolved to travel and leave his [own] country
[6] kilpani kalunguru insensitive to cold

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

kana nauja potuni kalunguru
in the matter of possessions this man is unpretentious
[8] kalunguru tirimalina callously to argue

minandru judla nejimara kalunguru tirimaliji?
why are you two brothers arguing, indifferent as to your friendship, (or) regardless of your friendship?

Context: in the face of friendship.
[9] kalungurujeli nandrana to beat without sympathy

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

nauja woldrani tidnani kalunguru, nauja palkajila
he travels in the heat, regardless of his feet
[11] pungani kalunguru apathetic regarding a house

nauja pungani kalunguru, nulia wata punga mara wotiji
he is [quite] indifferent as to whether he lives in an old or a new wurley
[12] kalungurujeli najina tatana apathetically to look on

minandru jundru mangawaru jinkani kalungurujeli najina tatai, ja wata nana patai?
why do you look on apathetically when your widow friend goes away, and you don't bid her stay?
[13] talarani kalunguru immune to rain, hardened against rain

talarani kalunguru naupini kana ngamangamateriji
this man is immune to the rain, (he does not freeze, nor does he crawl into the hut)
[14] kintalani kalunguru unconcerned about the dog

kintalani kalunguru jidni ngamateriji, wata ninaia jundru wontiji?
are you [quite] unconcerned about your dog? aren't you going to look for it?
[15] kalunguru wapana to wander idly about

kana nauja kalunguru wapana warai ja wata nganti nandrana warai
that man has been idle and has not hunted down one animal

Grammar: adverb use.
[16] narini kalunguru apathetic towards a dead man

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

Ethnography: [Such an attitude] is regarded as a sign of disrespect.
[17] kalunguru wirarina to go alone

mili pani kalunguru nauja wirariji, mina kana nauja?
he goes out on his own, [i.e. without any followers]; what sort of a man is he?

Grammar: adverb use.

Spelling: None

Comparative: Diari discreet Wkng discreet Kuj discreet Ngam discreet Jela (Bloomfield) discreet

Mythology: This word is connected with the story of Kakalbuna. When he was being killed, he wanted to be buried on the selfsame spot which had been named Kakalbuna, after him. But his little mother took the dead body with her, in order to console herself (kalungururina) with it.

[1] narini kalungururina to restrain one's sorrow for the dead

nauja karari kalungururina warai narini, kamaneli marapu najinani
on seeing many friends, he restrained his sorrow for the deceased
Context: Their presence consoled him.
[2] turuni kalungururina to take heart at the [sight of a] fire

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

ngaiani japali pirna wariwarina warai, ja ngadani ngaiani ngapa matja mankamankana, ngaiani kalungururina warai
we [fretted and] felt downhearted, fearing that we might perish of thirst, but on finding water we plucked up fresh courage
[4] kupani kalungurrina to feel reassured about a child

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

nari tata ngato panimananto kalungururila
I should merely like to smell the flesh of my deceased friend, then I would feel consoled over his death

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

ngani mardali kalungururina warai, ninaia matja mankamankana, kupa ja widla ngakani mauarli ngamana warai tapala
I was pacified when I found the grinding-stone, for my wife and child were hungry and wanted to sip ground seed
Context: tapana is used of 'eating' seed.
[7] nejieli kalungururina to be easy in one's mind about one's elder brother
Context: (or) to feel pacified concerning one's elder brother. neji pani ngani ngaurongauro ngamana warai, nau mita tulani wirarinani, ja karari ngani kalungururina warai, ninaia kantji nakaldra najina elder brother without I sad sat, he country in strange when wandering, and today (now) I pacified am, him really again to see I was not pleased to be without my brother when he was away in a strange country, (I was concerned about him), but now that he is here again my mind is set at ease
[8] kalungururila tikana cheerfully or readily to return

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

kana kamaneli ngurani ngaiananani matja palina wonti, ngaiani bulu ngururina wonti, ngadani ngaiani wapana wonti jerra mardaia murani, naka kalungururila, naka ngaiani jindrana wonti ja njurdu pratjana japiterina wonti ja marukutujeli wirina wonti dingaterina
when a blood relative died in our camp, we could never really recover from our sorrow. We would [therefore] withdraw into the ranges to our churinga god, to regain our strength. There we wailed (cried), singed off all the hair from our bodies, and painted ourselves with red ochre, in order thereby to cast off [all] sorrow over the deceased

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

nari kana kulno wokara jupana wonti, ngaiani murali nunkanali ninaia ngurungutana wonti, ngadani nauja matja nari, ngaiani kamaneli nunkani pratjana murali kalungururina wonti
when a man was close to death's door, we would cheer him up (bless him) with his mura-song and when he had passed on we would comfort his relatives with it. (When a man was dying, his mura-song was sung to him)
[11] kalunguru ngankijiribamalina mutually to encourage one another

wata kulno wapau! ngaldra jela wapala nganai kalunguru ngankijiribamalina mita tulani
don't go alone! let us both travel together, so that we [can] encourage one another in a strange country

Spelling: kalhu paki-ipa-rna

Mythology: This word relates to the muramura Killawilina, who once discovered some young maidens in a cave. At this he [was thrilled] with delight (kalupakina). cf. the legend.

Context: The word kalupakina is to be clearly distinguished from the word bakina. Even if, in German, one and the same concept confronts us in each case, the 'native' man makes a distinction. Let me quote an example: tapa ngakani bakina warai my ulcer has burst compared to: tapa ngakani kalubakina warai my ulcer has burst In the case of bakina, the emphasis lies on the ulcer's having burst, while in the case of kalupakina it lies on the sensation one experiences at the bursting of the ulcer, namely, the intensification of pain until the ulcer has reached bursting-point.

Comparative: Diari to be emotional Wkng to be emotional Kuj to be emotional Ngam to be emotional Jaur to be emotional

[1] Example:

jundru ngana kalupakibana warai ngapu wokaranani
you gave me a fright, when you crept up on me so silently
[2] Example:

minandru jundru ngaianina kalupakibana warai jedinali?
why did you [sing.] surprise us with your lying?

Spelling: kalhu paki-rna

Idiom: to have a premonition, presentiment, or foreboding, i.e. to go through various emotional stages or processes ("to perform emotional activities").

Etymology: consists of kalu liver combined with pakina to expand; to burst.

Ethnography: Just as the heart (ngara) is regarded, grammatically, as the wellspring Reuther: "Brunnenstube" of the processes of the conscience, so the liver (kalu) is regarded as the wellspring of the emotional (manu) processes. Literally, therefore, it: means: 'for the liver to burst open', somewhat as in the case of a real ulcer.

Ethnography: strange to say, these premonitions often turned into reality.

[1] kalupakina to have a premonition

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

ngani kalupakiji, tanali ngana nandrala nganai
I have the strange feeling that they might kill me
[3] kapini kalupakina to have a premonition about eggs

ngani kalupakiji, ngaiani dankubana warukati kapini dankala nganai
I have a strange premonition that we will find emu eggs tomorrow
[4] potuni kalupakina to be delighted with things

ngani kalupakiji potuni tananguja kanali ngana jinkinani bakujeli
I am delighted with things that people give to me for nothing
[5] noani kalupakina to be delighted with one's wife

nauja karari kalupakiji, tanali nunkangu mankara jinkila nganai
he is delighted, because they are giving him a young maiden as a wife
[6] ngantini kalupakina to be excited over prospective game
Context: to be excited in having, as it were, already captured the animal one is chasing. najiau jerra, kalu ngakani pakina warai, ngato kintala najinani look there! liver mine is dilated, I dog when seeing look at that! I felt a strange sensation when I saw the dog lying there
[7] Example:

kalungani pakiji, kana palpa wapai ngaianina dijala
I have a hunch (suspect) that some people are plotting to kill us
[8] japali kalupakina to have fearful apprehensions

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

ngani kalupakiji kana kara wokarala nganai
I have the intuitive feeling that people may be coming
[10] pungandru kalupakina to be apprehensive, nervous about one's house

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

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

kana wolarandru ngaianini kalupakina warai kana kantjirinani
we felt certain that we would prevail, for we [now] numbered many
[13] kuljakuljandru kalupakina to feel a sense of rapture at the [sight of] green things

naka kuljakulja ngumu pirna, kalu ngaianini pakina warai
we felt a sense of rapture, when we saw the lovely green grass
[14] tjutjuni kalupakina to feel a sense of horror at a snake

jakajai! tjutjujieli ngana ngampu matana warai, kalu ngakani pakina warai
heavens alive, today a snake almost bit me; I was deeply horrified
[15] punga jerkinani kalupakina to experience a sense of shock, when a wurley catches alight
[16] narini kalupakina to be astonished at [so sudden] a death
[17] wiljaru patanani kalupakina for an uncircumcised youth] to feel deeply alarmed when sentenced to be punished for immoral conduct
[18] ngarimatani kalupakina to be (pleasantly) surprised at the approach of a flood
[19] talara kunditjini kalupakina to be surprised at sudden torrential rain
[20] pauani kalupakina to be surprised at a large amount of seed
[21] paru marapu patanani [kalupakina] to marvel at a [haul of so] many fish
[22] tapa pakina for a wound to break open
[23] kapi pakina for an egg to crack, for an egg to smash
[24] turu pakina for a fire to crackle

Spelling: None

Etymology: derived from kalu liver and wana to breathe deeply, that is, 'to breathe in and out', (for the liver to breathe in and out) e.g. like a pair of bellows. The meaning of the word derives from the fact that when an empty skin-waterbag is being filled, it gives a peculiar gurgling (or rumbling) sound when it is near to full.

Mythology: This word is derived from the legend of Nurawordupununa, who, when he was once confronted with a long journey, first poured water into his bags (water skins) and then set out on his trip.

[1] ngapa kaluwana to fill in water

kaluwau pirrani, ngato ngantjai dapala
pour [some] water into the bowl so that I can have a drink
[2] mita kaluwana to broadcast sand

mita kaluwau punga kokuni
spread out [some] sand inside the wurley
[3] paua kaluwana to pour out seed

jerra kaluwau billindru, ngato mauarli dapananto
pour out some seed over there, so that I can satisfy my hunger
[4] poto kaluwana to accumulate goods

minandru nulia poto kaluwai ngamalkala
why does he accumulate (so many) things for himself?
[5] pitjiri kaluwana to take chewing-tobacco out (of the net-bag)
[6] kirra kaluwana to gather up the boomerangs
[7] kanja kaluwana to scrape the coals together
[8] marukutu kaluwana to collect-red ochre
[9] kupa kaluwana to give birth to a child

mina kupa nandru dankana warai? kanku nandru nina kaluwana warai?
what sort of a child has she given birth to? Is it a boy child? (The meaning of this phrase is somewhat circumscribed, as it sounds offensive when translated into German)
[10] turu piriri kaluwana to push firewood together at a fireside
Context: when it is burnt out in the centre. cf. kaluwinkana.

Spelling: None

Mythology: This word originated from the legend of the muramura Nurawordupununa. Once while he was on walkabout, he went aside from the track to a waterhole, scooped his waterbag full of water, and continued on his journey. He did [what is called] kaluwinkana.

Comparative: Wkng to to fetch Kuj to fetch Ngam to fetch

Spelling: kalhu winka-rna

Context: out of loving [concern].

Etymology: This is a compound of kalu liver and winkana to fetch something from nearby.

Ethnography: The feelings, which we normally ascribe to the heart, are here traced back to the liver. Love, in this connection, implies the impelling duty to sustain and fortify somebody's life, and help him on the road [to recovery]. This is compassion of a pagan [sort], which becomes a duty, inasmuch as a man must save his neighbour from mortal danger, so that perhaps he [himself one day] may be saved in return. True compassion, in the Christian sense, is CHECK. A man loves, in order to be loved; he gives, in order to be able to receive ("take"); he is compassionate in order to experience the compassion of others.

[1] ngapa kaluwinkana to fetch water from within a short distance of a track

jundru ngapa kaluwinkau nankaniwa pitaia, ngaiani talku wapanani
you [go and] fetch water from somewhere alongside the track to this tree (where we, after wearying ourselves, will sit down in its shade), while the conditional form we walk
[2] paua kaluwinkana to fetch seed for bread-making from somewhere alongside tracks

jura terieli paua kaluwinkananto, ngaiani widlakupanto talku wapai ngapaia nakanika
you young people are to [go and] fetch some seed for food, whilst we with the women and children head straight for the water
Context: -ka indicating it is already visible
[3] paru kaluwinkana to fetch fish from somewhere alongside a track

paru kaluwinkanau kanani, ngaiana paltuni tajingala
fetch some fish for the people from somewhere off the track, so that we can eat as we go along
[4] pita kaluwinkana to fetch spears (weapons) from somewhere alongside a track

pita kaluwinkanau, ngaiani kanani najinajibaterila
you [go aside and] fetch some spears; meanwhile we will protect ourselves, so that they don't come near us
[5] buka kaluwinkana to fetch food from within a short distance of a track

wapanau jura teri ngurunguru buka kaluwinkala
you strong young men, go and fetch some food from somewhere off the track
[6] kana kaluwinkana to fetch people from a camp situated back from a track

jerra mindrianau kana kaluwinkala, windri ngaiana ngalje, ngaianana marapujeli kalalu ngankaiati
'run thither quickly to fetch some men, for we are only a handful; our numerous [opponents] will otherwise out-match us
[7] pitjiri kaluwinkana to fetch chewing-tobacco from somewhere off a track

pitjiri kaluwinkanau worku ngapaia, ngaiani widlakupanto
fetch some tobacco from somewhere off the track, but go right around, so that you come back to the water from the other side; we will remain sitting by the lakeside with mothers and children
[8] kaluwinkana karitjina to turn back, to go out bush

widlakupaia mindrialumai kaluwinkana karitjila nakanika
both of you, tell the women and children that they should not come in here, but turn back out bush and stay tMre

Grammar: adverb use.
[9] jama kaluwinkana to fetch a net from somewhere within a short distance of a track
[10] worduwordu kaluwinkana to pick up small articles from close alongside a track and bring them along
[11] paua kaluwinkana to fetch seed from somewhere off a track
[12] ngara kaluwinkana to fetch one's heart a short distance from a tracks

minandru tanali ngana ngara kaluwinkana warai; ngato pupanantulaka?
why did they provoke me some distance back from the track, as they were passing by? should I shout abuses after them?

Idiom: to provoke or incite (someone) some distance away from a track.

Context: Here pupana denotes bad people

:

[1] Example:

minandru judla milingeru kamamaliji, judla matja kamaneli nganai?
why do you two always hold things back from each other, seeing that you are friends?
[2] kindala kamamalina for dogs to keep things [such as food] from each other

:

ngaiani bakana jurana kamala nganai tula ja marukutu
and we will no longer barter [our] stone knives and ochre with you

[1] nganti kamana to consume all the meat(and not give any away)

ngato tajila nganai ninaia nganti jidna kamana, wata jidni ngakani milini wirarina warai
I shall eat all the meat [myself] just to put you at a disadvantage, for you did not accompany my followers (men) in the chase
[2] poto kamana to hold back gifts (things)

jura ngaianangu wata jinkina warai, jeruja ngaiani jurana poto kamala nganai
you to us nothing have given, so we you things withold will, i. L. since you have not given anything to us, we too shall not give any gifts to you
[3] mankara kamana to keep back young girls
Context: not to let young girls marry outside [one's own group]
[4] jinka kamana to withhold string
[5] paru kamana to hold back fish, not to distribute any fish

jundru wata jama dakana warai, jeruja ngaiani jinkangu paru kamai
you did not help weave the fishing-net, so we are not giving you any fish
[6] karuwali kamana to keep back young men who ought to be circumcised

minandru jura karuwali ngaianina kamana warai, wata jura ngaianina karkana warai jelali wonkala?
why did you keep back our [uninitiated] young men who ought to have been circumcised, by not inviting us to circumcise them together with yours?

Context: not to circumcise our youths with yours.
[7] nari kamana to withhold a condemned (dead) man [from others]

minandru jura nari kamana warai, jura wata ngaianina karkana warai jelali nandrala?
why have you withheld the condemned man from us, by not inviting us to join you in killing him?

Context: not to invite others to [eke out] blood revenge, but to kill the man oneself.
[8] ngapa kamana to drink water on one's own

judla ngana ngapa kamana warai, minandru judla ngana bakana wata ngundrana warai
why did both of you drink the water on your own? why did you both not think of me, too?
[9] pitjiri kamana not to part with any chewing-tobacco, but to chew it in secret

pitjirita worderu juralu tajina warai kamana, ngaianita bakulu ngamananto wata tajinalu?
up to now you have been chewing tobacco without having shared any with us; are we to sit here in vain, and not have anything to chew?
[10] pita kurpa kamana to withhold weapons

ngaiani jurangu pita kurpa kamala nganai jura marakarla ngamananto
we will not exchange weapons with you any more, so you will have to sit (stand) there empty-handed

Context: not to exchange any with other people
[11] paua kamana to hold back seed
Context: not to let them collect any more seed.
[12] ngarimata kamana to hold back the flood

minandru jura ngarimata kamana warai? ngaiani poto marapu jurangu matja jinpana [paraia]
why didn't you let the flood come down to us? we have been sending you lots of

Context: not to let it come down
[13] mura kamana to desist from sacred songs, to no longer to participate in ceremonies

minandru jura nurujeli mura ngankana warai, ngaianina kamana?
why did you conclude the sacred ceremony so soon, without our being with you? did you want to place us at a disadvantage?

Spelling: kamanali

Grammar: masculine gender.

Ethnography: [Originally, [this word] bore reference only to one's blood relationship and tribal territory, but in course of time it acquired an extension of meanings, especially in the Christian sense.].

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

Mythology: The muramura Ngattanimarumaru called his children 'friends' (kamaneli) or 'blood relatives'.

[1] mita kamaneli friendly country, fatherland, [traditional territory]
Ethnography: namely, that [piece of]country which one's tribal ancestors and progenitors already had in their possession. ngaiani mita kamanelini ngamai ja wata mita tulani we land in friendly sit and not land in strange we dwell in our native territory, and not in a country of strangers It is noteworthy that even the desert-dweller clings impulsively to the sod where he was born. Reuther: "Geburtsscholle". For example, the Kujani people to this very day bewail the dead whenever they attend to their burial, because they are compelled to rest in foreign soil. A long time ago, in the wake of a great drought, they withdrew to the ranges (Mt. Flinders). However, during that time their territory along the Cooper's Creek was [invaded and] occupied by the Diari people. Even the old folks [of today] feel impelled, every once in a while, to revisit their tribal country and their place of birth.
[2] panto kamaneli friendly lake

nania panto kamaneli ngakani, nankangu ngani kupa wirarina wonti
it is the lake of my traditional country, for as a child I ran about on its banks

Context: a lake within one's tribal country.
[3] kana kamaneli blood relative, fellow-tribesman, tribal relative

ngani kana kamanelini ngamai
I camp (sit) among my blood relatives, respectively, my fellow-tribespeople

Ethnography: A 'native' man loves his blood relatives and tribal fellows with rather tender sensitivity.
[4] poto kamaneli friendly possessions
Context: home-made goods, articles that have been manufactured in one's own tribal territory. ngaiani poto kamaneli ngamalkai, wata ngaiani kana nguruja poto ngamalkai In error Reuther wrote "ngamai", translating it with "sitzen" 'to sit'. However, he should have written ngamalkai and have translated it with besitzen 'to possess'. we things friendly possess, not we people of other things have we have our own self-manufactured goods; we do not have the bartered goods of other people When a tribe could make this claim of itself, it was regarded as occupying well-favoured territory. In most cases, however, it still depended [in some measure] on trade with neighbouring tribes.
[5] mura kamaneli one's own totemic ceremony
Ethnography: or, in a wider sense, one of those ceremonies performed by one's own tribal fellows. ngaiani windri mura kamaneli wonkai ja wata mura tula we only ceremonies friendly sing and not ceremonies strange we per- form only our own ceremonies and not those that are strange to us Reuther's sentence reads: "Wir nur Freundesgoetter sing en und nicht Goetter fremde, das heisst wir verehren blos unsere eigenen Goetter und nicht fremde".
[6] palto kamaneli friendly way, familiar track, main track

Ethnography: The same rule applied, conversely, to the women. This law was rigidly enforced.
[7] tepi kamaneli friendly life, one's own life

kapau! tepi kamaneli ngundrau, jidni paliati
look out (that no weapon strikes you); consider your own life, lest you die
[8] neji kamaneli friendly brother
Ethnography: one's own elder brother, [born] of the same father and mother.
[9] ngura kamaneli friendly camp-site
Ethnography: the camp where father and mother live and wherein I was born.
[10] billi kamaneli friendly string-bag
Context: shoulder bag that I myself wove, and which is my very own.
[11] marda kamaneli friendly millstone
Context: millstone that I fetched for myself, or that I inherited from my father.
[12] ngaperi ja ngandri kamaneli friendly father and mother
Context: one's actual father and mother.
[13] wondiri kamaneli friendly boundary
Context: one's own tribal boundary, wherein one's friends [and relatives] dwell.
[14] kajiri kamaneli friendly watercourse
Context: [particular] creek that runs inside my [own] tribal boundary.
[15] buka kamaneli friendly food
Context: any kind of seed or vegetable plant that grows within my own tribal territory.
[16] nganti kamaneli friendly animals
Context: animals that inhabit one's own tribal country.
[17] mankara kamaneli friendly girls
Context: girls who belong to one's own tribe.
[18] nari kamaneli friendly deceased man
Context: dead man from one's own relationship.
[19] widla kamaneli friendly wife
Context: one's own wife, in contrast to a pir[r]anguru mistress or concubine.
[20] jama kamaneli friendly net
Context: net that I myself have made and which is therefore my own.
[21] dako kamaneli friendly sandhill
Context: sandhill that lies within one's own tribal territory.
[22] kamaneli wora friends, blood relatives
Context: This [term] is applied also to one's fellow-tribesmen (tribal relatives).
[23] tali kamaneli one's own language, mother tongue
[24] kamanelildra-kamanelildra each one with his own family, each man and his family

Spelling: None

Mythology: There were once two muramura, who secretly shared everything with each other, but to a young man camping alongside of them they gave nothing (kamana). Later on when the young man caught an emu, he did not give any portion of it to them; he, too, [practised] kamana.

Spelling: kami

Grammar: feminine gender.

Spelling: kampa-kampara-rna

ngato poto kampakamparana warai talku kurala
I gathered my scattered articles together on one heap

Spelling: kampa-rna

[1] kana kampana to gather or call people together

kana kampanau paru tajila
call the people together for a meal of fish
[2] poto kampana to collect one's goods

poto ngakani piltjaru, ngato karari poto ngakani kampala nganai muntali ngamalkala
my goods and chattels are scattered about in many places; I will now gather them together to have them on hand
[3] paua kampana pitaraia to accumulate seed [for food] in the event of drought
[4] kapi kampana to collect eggs
[5] ngardu kampana to collect 'ngardu' seed
[6] pita kampana turuja to gather wood for a fire
[7] katu kampana to gather up the windbreak
Context: which the wind has uprooted and scattered about.
[8] jauraia kampana to gather [the people] together for some news
Context: to go oneself to summon the people together, for example, in order to tell them some news that has come to hand. If someone else is sent [to do this], the word used is karkana.
[9] jama kampana to take out a net

jamaia mindrina ngariau kampala, watarata naniwa wilpariji
quickly run down to the net and take it out, lest the wind tear it apart
[10] kupa kampana to gather the children together

ngato kupa ngakani kampala nganai, wata tana piltjaru ngamananto
I will gather my children together, for they are not to live so scattered

Context: implied are one's grown-up and married children, who are living here and there.

Ethnography: It is a great honour for parents to have [their children] living in the same camp as they, for especially a father is proud to have a great number of [children] and a large relationship.
[11] mili kampana to gather followers [or servants]
Context: e.g. the kapakapara 'leader of a troupe' gathers his men who will accompany him to collect ochre, etc.
[12] muntjaia kampana to summon [people] together to [the bedside of] a sick man (whom one expects to die)
[13] pingaia kampana to enlist men for a troupe of blood-avengers
[14] karuwalia kampana to invite men to a circumcision
[15] muraia kampana to summon men to a sacred ceremony
[16] wimaia kampana to summon people together for a corroboree
Ethnography: Here the difference between a sacred ceremony and a mere corroboree becomes evident. The sacred ceremony has been handed down by the fathers, whereas a mere corroboree offers [social] amusement. The former is of a religious character, while the latter is not.
[17] nari todila kampana to call people together for burial of a dead man
[18] widla kampana to call women together
[19] jaura kampana to collect words
Idiom: to keep words in reserve, to remember them.
[20] kampana kurana to take out

jama ngato kampana kuralapa ngapa pilkini worala
I am taking out my net to cast it into another waterhole
[21] kampana tikana to collect and return
Grammar: adverb use.

Context: to bring back, to call hither, to bring hither. tana Kaparamarala kampana tikau! ngaiana ninkida mura wonkala them Kopperamana folk gather to come back, we here totemic song to sing bring the Kopperamana men here so that we can sing our totemic song Reuther: "Gott zu singen".

Spelling: kampa-rna-yitya

Mythology: This word originated with the legend of Kakalbuna, the muramura, whose two sons brought other men on to the scene to help kill their father.

Comparative: Wkng to collect

Context: In Diari this is the equivalent of 'to push together; to heap together'.

Spelling: kampa-tharri-rna

Context: The following sentence concerns a man, against whom hostility has been shown, but who has now buried a deceased member of the hostile party in order to become reconciled. He now walks up to the hostile party and says: kalala jinkianau ngakangu, ngato nari jurani todina warai, jura wata wokarana warai mardu kamparaterila Which is the correct spelling: kamparaterila or kampaterila? reward give me, I deceased yours buried, you not have come totemic group Reuther: "das Geschlecht aussoehnen". to reconcile pay me back now for what I have done for you: I have buried your deceased, but you have not come to make peace with me burying the dead is a service which is highly regarded.

[1] Example:

manju ngamanau! worderu ngaiana jupamalina warai; woranibatanibakanamai! matja ngaiana kalakalangankijiribamalina warai
do sit down now and take it easy! it is enough that we annoyed each other. Leave off altogether [now], for we have hated each other enough
[2] mardu kampaterina to reconcile totemic groups

Spelling: kampa-ipa-rna

[1] Example:

jama nanawa kampibau, ngato naniwa pitani kuribananto
fetch (his) net from over there; I want to spread it out on a tree

Context: so that it dries.
[2] Example:

nulia kapi kampibana warai, tanali tajinanto
he has gathered some eggs for them to eat

Spelling: kampa-inga-rna

[1] Example:

jama jurani kampinganimai ngapa kulnuja
bring together your nets; we want to go to another waterhole
[2] Example:

jerra kana kampinganimai, ngaiani talku wapanalli
you go that way, and in passing summon the people hither; meanwhile we [will] take a straight course

Spelling: karna

Grammar: masculine gender.

Context: the plural denotes 'people'. kana means as much as a 'black man' [i.e. an Aboriginal person].

[1] kana tjuru mara sensible man
[2] kana jirijiri crazy man; idiot
[3] kana gamba disease-ridden man
[4] kana pir[r]apintamara instructor in [tribal] law
[5] kana pingamara blood-avenger
[6] kana kiri clever man
[7] kana buru man who sends no news
[8] kana tjunduru frail man; invalid
[9] kana butju blind man
[10] kana dalpakuru deaf man
[11] kana wangiwangi poor man
[12] kana poto pirna rich man
[13] kana poto pani man who has no possessions
[14] kana ngapu dumb man
[15] kana buka pani hungry man
[16] kana tali karpakarpa stutterer; one who stutters
[17] kana wakawaka small man
[18] kana pajiri big man
[19] kana wordu short man
Context: but fat.
[20] kana wutjuwutju tall man
Context: but thin.
[21] kana juari fat man
[22] kana jeljujelju hypocrite
[23] kana ninta pani shameless man, brazen man
[24] kana jupani quarrelsome man
[25] kana ninta pirna morally virtuous man
[26] kana ngura pratjana man who is here, there and everywhere
[27] kana noa marapu man who has many wives; bigamist
Addition: Scherer's translation of "bigamist" suggests this is illegal, whereas in Aboriginal Law it is possible for men to have many wives.
[28] kana noamara married man
[29] kana neji mara man who has brothers
[30] kana kakamara man who has sisters
[31] kana tiri ill-tempered man
[32] kana ngaperi pani man who is fatherless
[33] kana mandaka unmarried man; bachelor
[34] kana ngandrani stranger
[35] kana milki seducer of women
[36] kana milkimilki spy
[37] kana tataura man who stands his ground in a fight
[38] kana ngujamani thoughtful or considerate man
[39] kana ngurunguru strong man
[40] kana tinka man in darkness
Idiom: i.e. a dead man.
[41] kana dupudupu crippled man
[42] kana jiranga thin, skinny man
[43] kana milki daudau squint-eyed man
[44] kana milkiwaru incestuous man
[45] kana milki dulkuru hollow-eyed man
[46] kana tula stranger
[47] kana kamaneli relative, friend
Context: Basically: a blood relation, kinsman.
[48] kana japakantji coward
[49] kana japa nguru fearless man
[50] kana terti nguru man who can endure thirst
[51] kana terti pirna man who is always thirsty
[52] kana mirantjati gormand, glutton, voracious eater
Context: one who is never satisfied.
[53] kana kalunguru satisfied man, contented man
[54] kana kurikantji thief
[55] kana muru filthy man, dirty man
[56] kana nuru baku weakling
[57] kana mara kiri skilful man; expert
[58] kana dunka stinker, lazy man
[59] kana kurli pirna man who smells pleasantly
Context: due to the application of ochre and fat [on his body].
[60] kana muntja invalid; sick man
[61] kana katitepi healthy man
[62] kana wintiwinti file-leader, ringleader
[63] kana witjawitja man covered with mange or scabs
[64] kana teriterimpa contentious man
[65] kana mukatepi restless man
[66] kana kalkalkani man destined to be killed
[67] kana kundikundiri escapee
[68] kana noapani young unmarried man; bachelor
[69] kana noani manu pani man indisposed towards women
Context: i.e. one without inclination to marry.
[70] kana miritja bawler, ranter
[71] kana milkieli wondrani eye-winker
[72] kana titara agitator, stirrer
[73] kana bakamanka good natured fellow
[74] kana jerujeru lively man, active man
[75] kana ko ignorant man, uneducated man
[76] kana tjikatjika erratic man; pervert
[77] kana ngumu good man
[78] kana talku just and upright man
[79] kana tajini cannibal
[80] kana pilpamiri person who raises his eyebrows
Context: i.e. a man who is on the lookout.
[81] kana njurdunto hairy man
[82] kana balu naked man
Context: i.e. hairless man.
[83] kana mudlakutja leader, forerunner, ringleader
[84] kana pilpa muka sleeper; sleepy-head
[85] kana mudlamokuwirdi man with a long nose
[86] kana manangambura big-mouth; braggart
[87] kana mudlaoilpi broad-faced man
[88] kana mudlawutjuwutju long-faced man
[89] kana tidna wordu one-legged man
[90] kana nguna wordu one-armed man
[91] kana tutumara man who hollows his spine when he walks along
[92] kana kakupani man without brothers or sisters
[93] kana turuturu hoary old man
Context: afflicted with age.
[94] kana ngajimarlapirna covetous man, greedy man
[95] kana tidnapirna man with big feet
[96] kana junkapirna peevish man, sulky man, disagreeable fellow
[97] kana junkapani friendly man, agreeable fellow
[98] kana jildini clown
Context: man that plays the fool.
[99] kana malti gentle man, tender-hearted man
[100] kana murla peaceable man, quiet man

Spelling: karna nguya

Context: See in another book, pages 440-441.

Spelling: None

Mythology: The muramura Katikatiwaru, first gave the name of kana to a 'native' person. The woman Wadlangurunu had a dark-skinned son, while the woman Narimalpiri had a white-skinned one. The former he named kana, meaning black, and the latter maralje, meaning white.

Comparative: Diari person Wkng person Kuj person Ngam person Wkb person Jaur person Jandr person

Spelling: None

Grammar: masculine gender.

Etymology: from kana person, man, kudnana to dung; to excrete, and -na he, means 'one that excretes like a human being'.

Spelling: None

Grammar: masculine gender.

Ethnography: All these various types of resin are used for different purposes, [for example]: (a) with it axe-heads and stone-knives are fastened to their handles; (b) with it a sort of knob is stuck on to the thick end of a magic pointing-bone; (c) with it both ends of a hollow bone, in which chewing-tobacco is stored, are sealed shut; (d) even 'rain-bones,' in which rain-water is stored for the prevention of rain, have both ends stuffed shut with it; (e) a spear that has cracked [along the grain] is smeared with kandri and then bound with sinew, so that it will hold [together] again; (f) a lump of resin is fastened to the kutuwanta, (a type of long stone-knife to which no wooden handle is attached), so that it can be guided in the hand.

[1] mindiri kandri resin from the 'mindiri' stalk
Ethnography: The roots of this plant, which grows on the sandhills, are dug up and heated in the fire. The outer skin [from which a black pitchy substance oozes] is then scraped off. This substance, mixed with some ashes, constitutes the resin with which [for example] stone-axe heads are hafted (or fastened) to their handles.
[2] kandri talja type of resin
Context: which drips [or weeps] from trees mostly from the trunk in summer.
[3] kandri turukuru type of resin
Ethnography: this is extracted from a bush that grows on the sandhills. It is used for the same purpose as in [1].
[4] kandri kurli type of resin
[5] kandri buju type of resin

Spelling: None

Grammar: masculine gender.

Context: used also for digging.

Mythology: A [certain] muramura had a kandrimoku and a mariwiri in his wurley which he [magically] 'sang'. Thereupon they came alive. Today they appear as two stars in the heavens.

Spelling: None

Context: compare karkana

Spelling: kandru-nga-rna

[1] kana kandrungana for a person to snore

kana nauja kandrungajila, ngapurianimai!
man he snores, be quiet! this man is snoring; be quiet, so that he is not disturbed
[2] kindala kandrungana for a dog to snore
[3] warukati kandrungana for an emu to call
Context: to make a peculiar [thrumming] sound [in the throat] as it walks along.
[4] kalatura kandrungana for a turkey to snore
Context: It is claimed this bird [can] be heard from a considerable distance, while it is standing asleep behind a bush.

Spelling: kandru-nga-rna-yitya

Spelling: kangi

Grammar: also kangietja jester, joker.

[1] Example:

kana jidnita kangiwai
man, you [are a] jester
[2] Example:

kangintaia ngaina wapananto
we want to go to the jester
[3] kangi ngankijiribamalina to set the stage for a practical joke

kami mara pudlaiata kangi ngankijiribamaliji
the two grandmothers are getting ready to play a practical joke
[4] kana-kangi one who elopes with another man's wife

kangi nauwajerra widla windrilkanietja, morla ngumu ngaina wapantinanto nina nandrala
the eloper has run off with the woman that way; we had better go after him to kill him
[5] mankara kangi girl who chases after men; [philanderer]

minandru jidni ngakangu karipateriji, kangi jidni?
why do you run after me; are you a man-chaser?

Spelling: kangi

[1] Example:

kana jidnita kangiwai
you are a jester
[2] Example:

kangintaia ngaiana wapananto
let us go to the jester
[3] kangi ngankijiAbamalina to get ready for practical joking

Spelling: kangi-yitya

kangietja nauja, nulia wats mudai
he is a jester, and never stops

Context: [with his jesting].

Spelling: kangi-ri-rna

ngaiani tjaptjapuni kangirinanto
we want to play ball

Spelling: kangi-ri-rna

minandru tanaiata kupa kangiriji mirtjanto? tana ngapurinanto
why do the children shout so much at play? they should be quiet

Spelling: kangu

Grammar: masculine gender.

[1] kangu ngakana for perspiration to run down

kangu ngakaiwa woldrali
the perspiration is running down as a result of the heat
[2] tidna-kangu feet perspiration

kana nauja tidna-kangu ngamaiwa, wata nauja wirariji bakana
this man is a [real] stay-at-home, for he doesn't go walkabout

Idiom: indicating a man who always likes to stay sitting in camp.
[3] punga-kangu house-perspiration

punga ngakanita kangu pirna, ngato nanaia wata wokaribala nganai
my wurley is nice and cosy; I will not tear it down

Idiom: cosy wurley.
[4] tinka-kangu night perspiration

jakajai! tinka-kangu pirna nganana warai
gracious me, last night was really humid

Idiom: humid night.
[5] mudla-kangu perspiration of the face
[6] mita-kangu perspiration of ground

ngaiani ninkida mitakanguni ngamai
we are camped here in a hot country

Idiom: hot country
[7] ngura-kangu camp perspiration

kana naujata ngura-kangu, ngurali nauja ngamai pungani nunkanani
this man is a stay-at-home; he never ventures to leave his wurley

Context: This is said of a man who is a stay-at-home.
[8] ngapa-kangu water perspiration

ngapa naujata kangu, ngaiana burkai
the water is warm; we are wading through it

Idiom: warm water
[9] kanguni wapana to travel in the heat

wolja ngaiana ngamai mitata kilpalu, kanguni wapaliati
let us sit down until it gets cool, otherwise we shall have to travel in the heat
[10] ngalpa-kangu bosom perspiration

wata naka ngankamai ngura, ngaldra ngalpa-kangu ngankijiribamalila, kangu jiritjibala
don't make your camp ready over there, (as separate from mine), but sleep alongside of me (in my bosom), so that we warm each other up and do not freeze

Idiom: warm bosom, when warming each other
[11] kangu jauana to spread perspiration

ngura nauja malti. kangu jauamai, kilpali nganaiati tinkani
it is cold here in the camp; spread out some warm earth from under the fire, so that we don't freeze during the night

Idiom: to spread warmth, i.e. warm earth from the fire, on which to sleep
[12] mara-kangu-putuku sparing of hand-perspiration

nganita marakangu putukuluwai ngamai, ngato kirra kaluwana pararalapa
so far I have not grabbed for a boomerang, but now I have them ready in the event of a fight

Idiom: not to exert the hands, as when throwing weapons
[13] kana-ngurakangu people camp perspiration

kana-ngura-kangu ngaiani jela ngamani warulandru
we have always stuck together in our camp

Idiom: when people in a camp stick together
[14] ngura-kangu camp perspiration

noa nunkani matja palina warai ngura-kanguta, ja nulu karari ngatata nankani ngura-kanguni ngokai
his wife, with whom he used to warm himself in camp, recently died; now he is marrying her sister, in order to keep himself warm with her

Idiom: This is said of married couples who have kept each other warm.
[15] Example:

mangawaru ngura-kanguni ngamibana ngariau, pudlaia ngamananto noamarra
incorporate the widow into the fellowship of the camp (or marry her to someone in the camp), so that both can live together as a married couple

Ethnography: It is not looked upon with favour, if a widow marries someone in a camp other than the one in which her deceased husband has lived.
[16] jinka-kangu sweat-girdle
Ethnography: This is the name given to the string of human hair which a father hands over to his son on the day of circumcision. However long this string may be, it is wound around the loins in the form of a belt and is worn by the son with [great] pride.

Spelling: None

Mythology: This word is derived from the legend of Wariliwulu, the muramura. While she was in the earth she perspired profusely, but as soon as she came out she was chilled to the bone.

Spelling: None

Grammar: masculine gender.

Etymology: compound of kangu perspiration and -na he, means 'one that continually perspires'.

:

ngani kilpali karari ngamai, ngani kangurinanto turuni
I am freezing cold today; I shall stay at home to warm myself at the fire

Spelling: kanhini

Alternative: kadnhini

Grammar: feminine gender.

Spelling: kanya

Grammar: feminine gender.

Ethnography: By this term is meant any place where a fire has been kindled at some time or another in order to bake or cook something, or where coals are lying about and the ground is blackened. According to whatever is cooked there from time to time, any fireplace is given a corresponding name.

Context: Additional fireplaces for [the roasting of] roots are the following.

Context: Fireplaces for cooking meat are the following.

Mythology: This word originates from the legend of Jelkabalubaluna, whose two wives once made a fire and baked bread in the ashes. It was thus a buka kanja.

[1] nganti-kanja fireplace [for grilling] meat
Context: place where at one time meat has been cooked.
[2] buka kanja fireplace [for baking] bread
[3] kapi kanja fireplace [for cooking] eggs
[4] paru kanja fireplace [for grilling] fish
[5] paja kanja fireplace [for roasting] birds
[6] pitjiri kanja fireplace where the chewing-tobacco plant has been cured
[7] woma kanja fireplace where snakes have been roasted
[8] paua kanja fireplace where seed has been roasted
Context: Some varieties of seed are first roasted.
[9] winkara kanja fireplace where 'winkara' roots have been roasted
[10] kadni kanja fireplace where lizards have been roasted
[11] manjura kanja fireplace where manjura have been roasted
[12] mutja kanja fireplace where mutja have been roasted
[13] kalumba kanja fireplace where kalumba have been roasted
[14] kuntjiri kanja fireplace where kuntjiri have been roasted
[15] wirra kanja fireplace where wirra have been roasted
[16] makuwoda [kanja] fireplace where makuwoda have been roasted
[17] kindala kanja fireplace for roasting dog meat
[18] tjukuru kanja fireplace for roasting kangaroo meat
[19] kantu kanja fireplace for roasting wallaby meat
[20] woldra kanja intense heat

woldrakanja nania terkana warai, nandruja nania nandrana warai
the heat was [so] intense that it (the heat) struck her (the woman) dead, that is to say, she died of a heat-stroke
[21] wiljaru kanja fireplace where licentious young men are punished

:

[1] marda kankana to pick up a stone

minandru jundru marda kankana warai ngana dijala
why did you pick up a stone to aim at me?
[2] pita wondra kankana to pick up a thick piece of wood
[3] nari kankana to lift a corpse on to one's head
[4] muntja kankana to pick up a sick man
Context: and lay him elsewhere.
[5] turu kankana to gather firewood
[6] kana kankana to incite, to rouse, to stir people up

tanalia ngaianina dikai widla, kaparanau ngaiani tanana wontjala nganai
they call us women; come, we will prove to them [what we are made of]

Context: "They are women" means 'they have no courage'.
[7] jama kankana to lift up a net
Context: to see if there are any fish in it.
[8] dankakaldri kankana to gather a kind of cucumber
Context: This word [kankana] is used only in connection with the dankakaldri fruit.
[9] ngapali kankana nganti to make meat lighter by drinking water
Context: i.e. [it was believed] that by drinking water after eating meat, it became lighter [in the stomach].

Spelling: None

Grammar: masculine gender.

Context: [or rummages through] nets, in order to poach fish.

Mythology: This word bears reference to the muramura Wadla, who once picked up a huge millstone and made off [with it].

Comparative: Diari to pick up Wkng to pick up Kuj to pick up Ngam to pick up Wkb to pick up Jaur to pick up

Spelling: kanku

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Etymology: compound of kanku boy, lad and pinta bond, covenant, signifies 'the bond of boyhood', i.e. circumcision, more literally: 'the foreskin that has been cut away'.

Spelling: None

Grammar: feminine gender.

Ethnography: This [net] is not attached to posts and left in the water, but is dragged by men through the water, so that fish can be caught up in it. The net is also called a billi-nindri. Among the Jauraworka [tribe] this is the 'mother' of nets. At the same time it is described as kana jerto satisfier of men, because lots of fish are caught by [or in] it.

Mythology: The father of the Kalku-wulana male twins] was the first to make this [type of] net, and used it for fishing. Today all three of them sparkle in the sky as [bright] stars near the Milky Way, the father on one side, his sons on the other. The Milky Way, of course, is [considered to be] a river. Up at Wakadani, in the vicinity of Cooper Creek, they fished in this river.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: this is a Jauraworka word. In Diari it is kalumba from kalu liver and ba leaf, i.e. liver-like leaves.

Context: Indeed, the leaves of this plant feel soft like animal's liver. This species of kalumba is poisonous.

Mythology: When the muramura Warukati, ate of this shrub, his eyes rolled and he became jirijiri, i.e. he went out of his mind. Hence it is known that the plant is poisonous.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Context: This plant is edible and therefore not poisonous. Cf. No. 380.

Spelling: None

Grammar: feminine gender.

Context: i.e. mita kanpara) firm or hard ground mita kanparani wata kanta marapu punkai not much grass grows on hard ground

Spelling: kanpu

Grammar: masculine gender.

[1] junga kanpu cushion sound
Context: Two cushions, made of skins, are stuffed with hemp; each of these is taken in hand and time beaten therewith during the singing [at corroborees].

Addition: Reuther writes as one word with hyphen "junga-kanpu".
[2] mara kanpu manual applause
Context: i.e. the clapping of both cupped hands.

Addition: Reuther writes as one word "marakanpu".
[3] tidna kanpu footfall
Context: i.e. the sound of a man walking. kana nauka tidna-kanpu, jelauajerra nauia wapai man he footfall, anywhere there he is going that is [the sound of] a footfall; somewhere over there a man is walking along

Grammar: here nau signifies a person as not being visible, and -ka one who nevertheless is certainly there.

Addition: Reuther writes as one word with hyphen "tidna-kanpu".
[4] ngalpa kanpu thigh-slapping sound
Context: This is the sound that women evoke, when they slap the upper part of their thighs during a [corroboree] dance.

Addition: Reuther writes as one word with hyphen "ngalpa-kanpu".
[5] mita kanpu thud
Context: as when the ground emits a dull, hollow sound from walking, or when a person strikes the ground with a stick.

Addition: Reuther writes as one word with hyphen "mita-kanpu".
[6] talara tandra kanpu sound of raindrops
Context: as when the rain beats upon a wurley, or falls some distance away so that one can hear it.

Addition: Reuther writes as one word with hyphen "talaratandra-kanpu".
[7] marda buru kanpu sound of hailstones
Idiom: literally 'sound of pieces of stone', as when hail falls noisily.

Addition: Reuther writes as one word with hyphens "marda-buru-kanpu".
[8] pita kanpu tree's resonant sound
Context: as when one knocks against a hollow tree, or cuts it dawn, or breaks off a piece of wood.

Addition: Reuther writes with a hyphen "pita-kanpu".
[9] kana kanpu sound of a human blow
Context: as when a man is struck (say, on the head), so that one hears the ring, sound, or clash of a weapon.

Addition: Reuther writes with a hyphen "kana-kanpu".
[10] paja kutja kanpu beating sound of birds' wings
Context: as when a water-bird flaps its wings on the water during take-off.

Addition: Reuther writes as one word with hyphens "paja-kutja-kanpu".
[11] mandikilla kanpu sound of waves
Context: as they wash or roll [ashore].

Addition: Reuther writes with a hyphen "mandikilla-kanpu".
[12] nganti kanpu animal sound
Context: as when, for example, one hears the rustle or movement of an animal inside its burrow.

Addition: Reuther writes as one word "ngantikanpu".
[13] marda kanpu stone's metallic ring
Context: as when one knocks against a stone, or smashes a stone, or when a stone rolls down the hillside striking other stones [on the way].

Addition: Reuther writes as one word "mardakanpu".
[14] mana kanpu mouth sounds
Context: a snapping sound Reuther: "das Schnalzen" of a fish's [jaws], or the snapping sound Reuther: "das Schnabelklappern". of birds' beaks.

Addition: Reuther writes this entry with a hyphen "mana-kanpu".
[15] pirra kanpu resonant sound of a shield
Context: as when a boomerang bounces or crashes against it.

Addition: Reuther writes this entry as one word "pirrakanpu".

Spelling: kanpu-nga-rna

[1] marali kanpungana to clap with the hand
[2] tidnali kanpungana to make a thudding sound with the feet
Xref: No. 587

Spelling: kanpu ngurru

Grammar: masculine gender.

Etymology: The word, composed of kanpu echo and nguru strong, healthy, denotes a big noise, that is to say, a man who is able to fell a hefty blow, or who treads heavily with his feet. The term therefore signifies the type of person who displays a solid physique, in other words, a very strong and robust man.

Spelling: kanpu ngurru-ri-rna

Etymology: Derived from kanpu echo, nguru strong, and -rina = the intransitive form of the verb, indicating oneself. The meaning is: 'to make one's own echo strong', i.e. to exert oneself to such an extent that there is a loud echo.

Mythology: This word originated from the legend of Kakalbuna. once whilst on a journey he became hungry; so he caused some ngardu to grow, which he then ate. Thus strengthened with food, he continued on his way.

[1] Example:

ngaiani kanpurila nganai kana tula nandrala
we will toughen ourselves, to [be able to] kill the strangers
[2] Example:

ngaiani matja kanpungururina warai bukali
we have already boosted our strength by eating some food

Spelling: kantha

Context: All 'edible herbs' as well are known as kanta. At the same time they are classed as buka bread, food.

Grammar: feminine gender.

Semclass: Plants

[1] kanta kuljakulja green grass

kanta kuljakulja karari ngaiani naji paruparu, nania talara pirna godana warai
there is now grass everywhere, for heavy rain has fallen
[2] kanta muja dry grass

kanta muja ngaiani karari ngamalkai, ditjieli nanaia dakana warai
all grass is now dry, because the sun has scorched it
[3] kanta winja withered grass

kararali turujeli kanta nanaia winja ngankana warai
the scorching wind has withered the grass
[4] kanta kuri ngumu tender grass, newly-grown grass

jakajai! buka ngumu ninkida, kanta kuri ngumu punkai
ah, indeed, these newly-sprouting plants (grass) [offer] delightful food
[5] kanta beard hair

nganka pirnako ngarla jidnita, winta kanta wokaribala nganai?
you, too, have a long beard; when (shall we) shave off our beards?

Ethnography: This was done with a stone knife. Otherwise the hair was plucked out [like feathers]; in consequence of this, of course, the [men] walked around for several days with swollen faces.
[6] kanta watiwati dried up grass
Context: before it has borne seed. kanta watiwati punkai ngapa ngaljendru grass seedless grows water from little from scant rainfall only such grass grows as will not ripen. In other words, it dries off before it matures.
[7] kanta buda mature grass, ripened grass

kanta buda punkai talara pirnandru
grass that bears seed grows after a heavy rain
[8] kanta kidniljurku thick grass
Context: that covers the ground. buru kanta! mita nauja kidniljurku hullo, [here is] grass! [and] it stands so thick, that it covers the ground
[9] kanta marra jela together with newly-grown grass

ngaianala kanta marra jela palkai naka ngamala
we will camp over there, where fresh grass is growing
[10] kanta mangamarda very short grass

kanta windri mangamardarina warai, ja ngadani mujarina warai
the grass only broke through the earth's crust, and then dried off
[11] kanta kuwawirdi long-stemmed grass

naka mitani kanta kuwawirdi punkana warai
on that [section of] country long-stemmed grass grew
[12] kanta ngulutuputupu curly-top grass
Context: whose youngest leaves are curled or wavy. kanta nanita ngulutuputupuldra, naka punkana warai grass she with curly leaves there grew plants (grass) with curly leaves used to grow there
[13] kanta piri pani grass without space
Context: ground is so thickly grown with grass, that there is no space between it where one could walk. kanta piri pani nauta, morla ngumu ngaiani karitjinanto grass space without he (local) more good (better) we want to go around the grass here grows so thick, that there is no vacant spot where one can step (without treading on grass); it is therefore better that we go around A native man will not walk on plants (grass) that serve as food; he will walk around them.
[14] kanta piri worita remote grassy spot

kanta piri worita, ngaiani ngandandariji wapana
grassy patches (where it has rained) are far distant; we cannot go that far
[15] kanta piriri ngankana to push grass away
Ethnography: When fish are being caught, bundles of grass are laid in the water. These are [then] pushed along by several men, in order to drive the fish forward [into the nets]. ngaiani kanta piriri ngankai paru jukala we grass bundles 'Bundles, tufts or bunches of grass' does not really cover the native term J.G. Reuther. make fish to come up we drive the fish forward, in order to lift them out of the water with a [hand-]net? cf. dundru.
[16] kanta ngankibana to get grass ready; to make grass grow

winta talara godala nganai kanta ngankibala?
when will rain fall again, to make the grass grow?
[17] kanta pani grass none, without grass

Spelling: kantha-ya nganka-ni puka

Ethnography: to those [young] members of the male fraternity (sex) who are beginning to develop beyond boyhood. Literally, this word means: 'to place food (the banquet) on the grass'. Reuther: "in das Gras hinaus". In English the term may be more aptly applied to animals of pasture. In German one would say: 'a farewell meal for those who are being sent out bush, (away from the camp)'. This is done in the following manner. When the time has come that one or several young lads have out-grown their boyhood, so that it is no longer desirable to see them walking around naked in camp on account of the girls, they are immediately sent away from home, as it were. Since a mother's heart is more fondly set on her children than that of a father, the prompting for this must come from her. But because a woman may never act independently by taking the initiative in life's affairs, nor even remind her husband in as many words of a traditional custom or duty, this must be done in some other way, namely, in a way whereby the husband can recognize what his wife's secret intentions are. In this case the man's wife, or, better still, the mother of the grown-up son withdraws for some distance away from the camp, accompanied by some of the women and young girls, her husband, [of course], knowing nothing of it. Here the women decorate themselves with a sort of chain called a kaldrati around the neck, as well they decorate themselves with [bunches of] shrubbery around the breasts and legs. With a piece of string the girls also hang a kuripikiri around their necks, which dangles down on to their breasts. Moreover, a meal is prepared in a bira wooden bowl). Reuther: "Mulde". This may be called a 'bowl' or 'dish', depending on its use or size. The universal Australian term is 'coolamon'. Thus adorned, the women and girls return to the camp towards evening, bringing the food [with them] and placing it at the disposal of the husbands concerned, respectively the boys' fathers. The latter now realise what is what. The kaldrati around his wife's neck suggests to each husband that his 'undecorated' son should now be 'decorated', that is to say, the child ought now to become a 'man'. 'The point is that no uncircumcised youth may wear any decoration. He is permitted to do so only after he has become a teri circumcised young man, novice. The decorations of shrubbery on the part of the mother suggests to the child's father that the latter (his son) should now be sent away from home into the wide world ('out bush'). Moreover, the kuripikiri dangling on the maidens' breasts tell him that the young lad should now be decorated in a similar manner. [In fact,] the first indication that a youth is circumcised is to see him walking around, wearing some such decoration. With that the man's wife (the mother of the child) has discharged her obligation and achieved her objective, for she has told her husband (the boy's father) exactly what needs to be done. Acting accordingly, the men (respectively the boys' fathers) now get to work on their millstones for the duration of the night, in order to have the kantaia-ngankani-buka farewell banquet ready by next morning. For the first time in their lives the young lads are now waited on. The father prepares the food in a bira wooden bowl and places it in front of his lad. The latter already knows what this signifies, for secretly and confidentially he has got to hear of it. So, as a child eating in his father's hut for the last time, he makes a hearty good meal of it. When this takes place in the presence of his parents, especially that of his saddened mother, a decisive moment has arrived. There now follow a few undecipherable words in shorthand, probably in Reichskurzschrift. As a parting gift the young lad receives a fire-stick, handed to him from his father, to signify that from henceforth he must fend for himself and make his own fire. In leaping bounds the young lad now rushes out of the camp, while the rest run along with him, crying pih, pih, pih, like a young bird that has vacated its nest for the first time. [Meanwhile], father and mother sit down together and cry. From now on the youths may not return to the camp until the day of their circumcision. Usually they live together with several circumcised men who are not married, and thus live a sort of secluded life. Under no circumstances may they approach the vicinity of the women and young girls. Henceforth these youths are known as kantala grass-dwellers, i.e. dwellers beyond the camp where the grass is growing, bush-whackers, bush-walkers. Reuther: "Graser, Graslaeufer". Both terms are difficult to translate, esp. the former which is not a Dictionary word. The above 'bush-whacker' is not to be understood in any derogatory sense. It is also for this reason that the farewell banquet has been named kantaia-ngankani-buka.

Spelling: kantha-lha

Grammar: masculine gender.

Ethnography: a [man] who stays well away from the camp. This is the name by which particularly the unmarried and uncircumcised young men are known, who are no longer allowed to stay in camp during the daytime on account of the women and young girls. Cf. karuwalila. The animals, too, that feed only on herbage (grass), are called kantala grass eaters, i.e. herbivorous animals.

Spelling: kantha-la tyutyu

Context: that glides around only in the grass. It is green and a very dangerous [reptile]. Varieties of grass (kanta nguja) are the following entries.

Spelling: None

Context: one that lives on grass and leaves, etc.

Grammar: feminine gender.

Spelling: None

Grammar: masculine gender.

Etymology: composed of kanta grass; hair, panturu firstborn and -na he, denotes 'first-born one that has a beautiful fur'.

Spelling: kantha-ri-rna

Context: That is we ought to wait first for the grass; first the country should become green, that is to say, the grass should have grown to maturity.

ngaiani morla kalkananto kantaia, mita ngopera kantarinanto
we more want to wait for the grass, ground first must grow green

Spelling: None

Context: one going this way, another that way.

junkali ngaiani kantikantijiribamalina warai piltjaru wapala
in anger we parted company and proceeded separately

:

[1] billi kantikantina to dust out a dilly-bag

billi jinkani kantikantiau, puturu pirna karari watarali taralkana warai
dust out your dilly-bag, for today's wind blew up a lot of dust
[2] jaura kantikantina to dust out words

jaura kantikantiamai, wata jaura kurukuru parananto
express your opinion openly and straight out, and don't act so secretively, for it is no good to harbour secret thoughts (words)

Idiom: to speak straight out, not to keep [anything] secret or covered up.
[3] pungawalpani kantikantina to raise dust on the roof of a wurley
Context: the point is, one has to be sitting inside the wurley, while others are throwing [boomerangs] at the hut, so that the dust descends, i.e. to aim at the roof of a hut, so that dust falls down inside. tanali ngaianina pungawalpani kantikantina warai kirrali they us on the house-roof raised the dust with a boomerang they struck the roof of our wurley with a boomerang, so that it raised the dust inside
[4] ngapa kantikantina to dust out water
Idiom: to dig up a superficially-buried corpse and lay it deeper, or to deepen a grave. The figurative expression, "water", here denotes the body fluid or moisture (cf. kaldi) into which a corpse is changed. kintala jeribaka jura ninaia nari todina warai, jura ngundrai ninaia wata kana marapu ngundrai? ngaiani ngapa kantikantinanto dog like you him deceased have buried; you think him not people many regard? we water must dust out you buried the deceased as superficially as a dog. Do you think that the deceased was held by the people in poor regard? We must take the corpse out of the grave again, dig it deeper, and place the body in a better position The meaning of the word kantikantina in this context is difficult to translate in German. This is the sort of remark made by relatives, whose loved one was not sufficiently well buried.
[5] kindala kantikantina to shake a dog

kindalali ngakanali kindala jinkani kantikantina warai tirieli
my dog took your dog in its jaws and shook it viciously

Context: e.g. when a bigger dog takes a smaller one in its jaws and shakes it.
[6] noa kantikantina to separate a wife

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

Context: from her husband.

Ethnography: Thus speaks the wife's eldest brother, who is responsible for (has authority over) his sister.
[7] paja kantikantina to scatter birds

ngaiani paja patarani kirrali kantikantina warai
with a boomerang we [caused] the birds in the tree to scatter

Context: to chase them apart.
[8] tandra kantikantina to shake off fruit from branches or runners

danju ja kunampira tandra ngaiana kantikantina warai
we shook off (edible) 'danju' and 'kunampira' fruit
[9] ngura kantikantina to shake out a camp

kanali matja ngura kantikantina warai wimaia
the men (they) have summoned everybody out of the camp for a corroboree ("for singing")

Idiom: to summon people out of a camp
[10] paua tandra kantikantina to shake out seed

watarali paua pratjana kantikantiji, ngaiani ngandandariji paua kampana
the wind is shaking all the seed out of the calyxes, so that we cannot pick it up
[11] paru kantikantina to shake out fish

mandikilali paru kantikantiji jamani
the waves shake the fish out of the net

Context: from a net.
[12] ngapa kantikantina to pour out water

ngapa-wondrujeli talara kantikantiji mita pilkini
the local rainstorm (strip of rain) sheds its water on neighbouring tribal (another) country
Context: but not on ours
[13] marda kantikantina to sort out stones

marda ngaiani kantikantiai pauandru
we pick out the little stones from among the seed-[grains]
Context: meaning: we clean the seed.

Context: little stones.

Spelling: None

Mythology: This word is derived from the legend of Darana, who, having once found a shrub with lots of caterpillars on it, pulled it up and shook the caterpillars off.

Comparative: Diari to bury Wkng to bury Kuj to bury Jaur to bury Jandr to bury

:

nauja kantikantiraterina kurai wapala
he has decided to segregate himself from us and go alone

Context: i.e. he shakes other folks off.

Spelling: None

Context: Cf. Nos. 283-286.

[1] Example:

buru! paua pratjana kantiterina warai
oh dear, the seed has all run out or been spilt
[2] padi kantiterina for caterpillars to crawl out
Context: when lots of them have been caught [in a dish] for roasting.
[3] ngapa kantiterina for water to run out, drip down, seep through, or ooze out
[4] mita kantiterina for sand to trickle through

punga jinkani wata ngumu, ninkida mita milingeru kantiteriji
your wurley is not well built, for sand is constantly trickling through at this spot
[5] talara kantiterina for rain to pour down
Context: for clouds to pour down [in bucketfuls]. naka talara kantiteriji kana panini, minandru wata ninkida kantiteriji? yonder clouds pour out people without, why not here fall downs there, where no people are living, the rain is pouring down [by the bucketfuls]; why doesn't it rain here, too?
[6] kana kantiterina to pour out people
Idiom: to give free vent to one's angry words, to utter these without restraint. ngopera nauja murlali ngamana warai, ja karari nauja kantiteriji at first he kindly sat and now he lets loose at first he was friendly to us; now he gives free vent to his angry words
[7] mangatandra mita kantiterina to brush the dust from one's head

ngana mitali todina warai tinkani watara pirnali, ngani karari kantiterinanto mangatandra mita
during the night I was almost buried with sand; now I must brush the dust (sand) off my head
[8] jaura kantiterina to pour out words
Context: when the heart is overflowing. kana woderi? ngani jaurali kantiterinanto people where? I words want to pour out where are the folks? I should like to pour out my heart to them
[9] kana mita kantiterina for people to shake off the ground
Idiom: for people to leave a [certain] place. nauja kana mita kantiterina warai wapala he man ground has shaken off to go this man has left the place to go [elsewhere]
[10] pitjiribilli kantiterina for a tobacco-bag to get empty
Context: to empty itself out. pitjiri-billi nania naka kantiterina warai, wata nania ngaianangu wokarana warai buru kulnuta, wata ngaiana kalala jinkila nganai tobacco-bag she there has emptied herself, not she to us has come portion one, not we compensation give will the tobacco-bag over there has got empty, [so that] not one particle of tobacco has come our way; therefore we are not going to forward anything in return
[11] kana-palku kantiterina to shake off a man's body
Idiom: for a man to grow lean. jidni juaripirna ngamana warai, jidni pitarani kana-palku kantiterina warai you plump-very have sat, you in the drought man's body have shaken off you used to be very stout, but during the drought you have lost a lot of condition (have grown lean)
[12] kanta kantiterina for grass to scatter everywhere
Context: when swept away by the wind.
[13] kana kantiterina to shake off people

nauja kapakaparata tanani kanani kantiterina kurai, nau wapai
the ringleader is parting company from their people (is shaking the people off) by going away

Context: to dissociate or separate oneself from people.
[14] para kantiterina to disentangle one's hair
Context: to rub hair with fat, so that one can run the fingers through it. kana naujata para kantiteriji, nara nulia morla wirdi ngamalkai, nulia ninaia kara wolja wokaribala nganai man he hair is combing, hair he more long has, he him perhaps soon cut off will the man is combing his hair (with his fingers); he has very long hair and will soon probably cut it off This was [customarily] done with a stone knife.
[15] muntja kantiterina to shake off an illness
Context: when a person is on the road to recovery, and has thus shaken off the illness and left it behind. nauia muntja kantiterina warai he has shaken off his sickness and left it behind he is showing himself alive and well, having got up for the first time
[16] kunkunku kantiterina for rotten wood to run out
Context: of a hollow tree, i.e. when the rotten interior of a hollow tree trickles out [from time to time]. watarali pita-koko nana wijabai ja kunkunku kantiteriji the wind tree-hole (hollow tree) her shakes and the rotten [interior] trickles out the wind is shaking the hollow tree, so that the rotten interior is trickling out
[17] panga-billi kantiterina for a caterpillar-nest to shake empty

panga-billi nau matja kantiterina warai, panga mitani wirariji
the caterpillar-nest is already shaken empty, for the caterpillars are crawling around on the ground

Spelling: None

Context: person who can't keep anything for himself; string-bag that constantly develops a hole and consequently gets empty [or loses its contents].

Mythology: This word is derived from the legend of Darana. Darana once hung string-bags full of food on a tree. When his two young sons noticed these, they knocked holes into them with their boomerangs, so that they spilled their contents.

Spelling: None

Etymology: This word, a compound of kantja green (e.g. grass) and waru white; naked, devoid of bush and grass means 'green-white' or 'green and white'.

Ethnography: This is a caterpillar which is quite green at first, but later changes in colour to almost white. Its origin is attributed to a butterfly. When rain has fallen at a certain season, a type of plant comes up which this caterpillar eats. In no time a butterfly appears and lays its eggs on the leaves of this plant. The latter is so voracious, that in a [very] short space of time it has eaten off all the leaves, so that the ground is bare. At this stage the caterpillar is gathered by the Aborigines, roasted on the coals, pounded [to meal], and eaten. Any caterpillar that remains alive now bores a hole into the ground and disguises itself, in order to appear after the next rain as a butterfly.

Mythology: This caterpillar was once discovered by Darana, the muramura. He was sitting in a wurley together with his wife, when they both [decided] to go out in search of food. Whilst he came across muluru caterpillars, she found majiwitta and kantjawaru.

Xref: No. 961-16

Spelling: None

Grammar: adjective and adverb.

[1] kana kantji real man

kana kantji naka, wata pita
that's a real man there; it's not a tree
[2] Example:

kanata nauja kantji wokarai
the man is indeed coming (this way)
[3] buka kantji bread for sure

buka kantji parai tajila, wata morla karari wirarina [nganai]
there is certainly food still available; we [shall] not go out [for any more] today

Addition: Scherer's claim in the footnote on the following example that "only the future tense is possible in this context" is an error, as verbs preceding the future auxiliary ngana-yi must take the future inflection -lha, not the participial -rna seen here. If anything, we might have expected wiRaRi-rnanhi 'wander about-imperfDS' as the verb form here, since the main verb is parra-yi 'is lying' whose subject is puka 'vegetable food', while the understood subject of wiRaRi-rnanhi is 'we'.
[4] nganti kantji real meat
Context: also an animal.
[5] ngapa kantji real water
[6] Example:

poto kantji parai
the articles are definitely there
[7] jaura kantji honest words
Context: i.e. true or reliable words. kana nauja jaura kantji, morlalu jatani-(kana) man he words true, positively speaking (man) this man speaks honest words; he may be trusted

Grammar: The suffix -ni in jatani (from jatana to tell) requires a noun to be assumed. It should read jatani-kana informing man (which covers the point well, but cannot be expressed in German).-ni, then, is the syllable that binds a verb to a noun.
[8] maua kantji real famine
Context: i.e. a genuine famine which prevails. kana jidni maua kantjiwai? ngaiani maua bakana wapala man you famine[-victim] Reuther: "Hungersnot-wirklicher". really? we hungry also to go nan, are you also suffering in this famine? or: are you also the victim of hunger? we, too, are leaving on account of the famine
[9] mudla kantji face indeed

ngujangujarla! kana nauja mudla-kantji kudina ngariji
alas, the man who was always present with us, sinks (to his grave)

Idiom: actually alongside of or in front of me (or us), meaning someone who is there in actual fact
[10] minka kantji real hole
Context: i.e. (here is) certainly a hole.
[11] punga kantji real wurley
[12] milki kantji one's very eyes

milki kantjini nnato kirra nunkani manibana warai
I have taken away his boomerang in front of his very eyes, (he was looking on)

Context: i.e. visible, obvious to see.
[13] kantji wapana positively to go
Grammar: adverb use.
[14] kantji ngamana positively to stay
Grammar: adverb use.
[15] kantji tikana positively to turn back
Grammar: adverb use.
[16] kantji terkana positively to stand
Grammar: adverb use.
[17] kantji karkana positively to invite
Grammar: adverb use.
[18] kantji jatamalina to fight a real (verbal) battle
Grammar: adverb use.
[19] kantji dukarana actually to take out
Grammar: adverb use.
[20] kantji kulkujiribana positively to keep
Context: The word kantjiexpresses absolute certainty, and is applicable in the case of practically all verbs.

Grammar: adverb use.

Spelling: None

Mythology: This word bears reference to the muramura, Darana, who actually (kantji) saw the rain descending after he had prayed for it.

Comparative: Diari can Wkb can Ngam can Jaur can

[1] mangawaru kantjirina for a widow to put in an appearance
Ethnography: in the camp at night, when it is growing dark.

Addition: Reuther does not specify here but this applies to widows in mourning. Entry [2] suggests that this context is what he had in mind.
[2] karuwalila kantjirina for uninitiates to put in an appearance
Ethnography: in the camp at night, because they, too, like the mourning widows, have to keep their distance during the day.
[3] kana tula kantjirina for strange people to put in an appearance
[4] pinga kantjirina for a troupe of blood-avengers [suddenly] to turn up
[5] mita kantjirina kantjirina for the countryside to become visihle
Context: after a fog, or at dawn.
[6] pirra kantjirina for the moon to appear
Context: e.g. the new moon.
[7] jaura kantjirina for words to come forth
Context: out of the heart, which until now had lain hidden.
[8] talara palku kant jirina for rainclouds to come up
[9] buturu kantjirina for dust to rise up
[10] kupa kantjirina for a child to appear
Context: then it is born.

Spelling: kantyi-ri-ni puka

Etymology: [Derived from] kantjirina to show oneself again, to reappear, to become visible again

Ethnography: As mentioned in No.32, the circumcised youth has gone into seclusion. However, on the first occasion that he returns to society, he may not appear empty-handed. To all who participated in the festivities associated with his circumcision he must evidence his gratitude. To this end he collects a supply of meat and bread, appears one day in camp as a 'man', and hands out the food he has [thus] gathered. To his great satisfaction, this is eaten with deep gratitude.

Spelling: kapa

Grammar: masculine gender.

[1] Example:

kana ngaiani jinkali kapa ngampina wonti ngururila
we once used to gird ourselves with (abl) string, to give strength to our hips, meaning, to be able to run and fight better
[2] kapa moku hip-bone
[3] kapamuntja diseased in the hip
[4] kapatida narrow hips
Context: lean around the hips.
[5] kapabuda protruding hips
[6] kapa wilpa sunken hips
[7] kapaketjaketjana aching hips
[8] kapa wirrawirra lean hips, meagre hips
Context: this is a satirical remark. The outburst of anger in this case must already have risen to a considerable pitch, for the general practice (rule) is only to flatter people to their face. jidnikai kapa wirrawirra jidni wata pirna you hips lean (skinny-hips), you not big I am not afraid of you, skinny-hips; you are not strong at all kai means 'very personally'. This remark is a grave insult.
[9] kapa mandramalina to press the hips against one another
Context: for two people always to walk side by side. minandru judla milingeru kapa mandramaliji why you two always the hips press together? why do you two always walk side by side?

Spelling: None

Idiom: to admonish.

Context: From this expression one has formed the abbreviation: kaparau look out! be careful! kaparau! tiri naupara jera wokarai warn your loins! angry this [man] hither comes look out! he is coming angrily towards you This expression originated because men took particular aim at the thighs or hips during the throwing of spears [i.e. when fighting]. The intention was not to kill, but to maim or put out of action.

Spelling: kapakaparra

Grammar: masculine gender.

Ethnography: At Dakarawitjani, in the vicinity of present-day Miramiti, is a hole from which the first emus [are said to have] emerged. The above-mentioned kapakapara is familiar with the ceremony, legend and songs which the muramura in days of old performed [in connection therewith] He now reenacts these anew.

[1] potuja kapakapara trading boss
Ethnography: These men supervise bartering transactions, so that there is no shoddy dealing on either side.
[2] nguraia kapakapara local headman
[3] pitjiraia kapakapara tobacco chief
Ethnography: The ringleader of an expedition that goes out to bring back chewing-tobacco.
[4] karkani kapakapara ringleader of an expedition that goes out to fetch such things as millstones, ochre, and the like
[5] pingaia kapakapara ringleader of a group of bloodavengers
Context: also known as a mudlakutja).
[6] dauadauani kapakapara instructor in tribal law
Context: also known as a pirrapintamara).
[7] warukati dilpani kapakapara head [hunter] who lures emus
[8] minkaia kapakapara song leader at the 'minka' (at Kudnangaua)
[9] pariwilpaia-kapakapara sky boss
Ethnography: rain corroboree boss, [or] ringleader of [a ceremony] requesting rain.
[10] wataraia kapakapara wind boss
Ethnography: The wind corroboree boss, when the point of concern was to produce wind. One such man was Wulpulina
[11] ditjia-kapakapara sun boss
Ethnography: The corroboree boss of the sun, when it was a matter of either cooling off the sun or letting it burn fiercely.
[12] pauaja kapakapara corroboree boss of edible seeds
[13] paruia kapakapara boss of the fish
Ethnography: [Such a man] was Tjupulina
[14] winkaraia kapakapara boss of the 'winkara' roots
Ethnography: [Such a man] was Mirkana
[15] worduraia kapakapara boss of the 'worduru' roots
Ethnography: [Such a one] was Maljalina
[16] jauaja kapakapara boss of the wild onion
Ethnography: This was Karkutajinina
[17] pajaja kapakapara boss of the birds
Ethnography: [Such a one] was Yaluruna
[18] bukataia kapakapara ringleader of the ochre-gathering [expedition]
Ethnography: This was Mintjilina
[19] womaia kapakapara [corroboree] boss of the 'woma' snakes
[20] maiaraia kapakapara boss of the rats
[21] ngarimataia kapakapara boss of the flood
[22] mardaia kapakapara boss of the millstones
Ethnography: The above-mentioned kapakapara were under the leadership of the kapara. They knew the legends and songs (prayers) of the individual muramura, and therefore comprised the producers, song-leaders, and directors of those who were gathered [for the ceremony]. Particular attention was paid to their being physically strong and able to speak well. For consideration to this position anyone could work his way up. But especially would a kapakapara diligently train his own son, so that he too might [one day] become a kapakapara.

Spelling: None

Grammar: masculine gender.

Context: a kapau-sayer. See a list of bird species in the text book.

Spelling: None

Mythology: Once when a [certain] muramura got himself into strife with many of the folk [living] in his area, he girded up his loins with string, with [the aid of] his people, in order to be strong.

ngani ngandandariji wapala kanata, ngani kapaljeriji
man, I cannot go with you, I have diarrhoea

Spelling: kaparra

Grammar: masculine gender.

Ethnography: The following will show on what grounds kapara root became associated with kapara chieftain. The word kapara is a compound of kapa and ra. signifies loins and ra as much as strength, power, greatness. Thus, in the first place, the word kapara means powerful in the loins, and is applied with reference to the power, strength and size of a man. The picture is one that is borrowed from the tree roots. The trunk of a tree, from which the roots spread out, is also known as kapara. The kapara is the tap-root, Reuther: "Herzwurzel. which gives the tree its strength and stability. All other more or less strong roots are the kapakapara, which radiate around the main or tap-root, protecting and assisting it. The small capillary [or feeder] Reuther: "kleine Saugwurzeln". roots are the mili, which absorb the [nutritious] moisture and convey it to the main stem that rests on the tap-root. Exactly the same situation applies here in the case of the kapara. His strength emanates from his kapa i.e. the loins, for a kapara possessed fighting agility and skill, and had to be big and powerful. Around him, within the sphere of his authority, the kapakapara stood out above the mili, that is, the common people, (cf. kapakapara) nevertheless, in such a way that the mili (like the capillary roots) lent stability to the kapara and brought him food. The question still remains to be answered: why is the kapara masculine and the 'root' feminine? This comes from the fact that pita tree is feminine, (hence also its roots), but the kapara chieftain Reuther: "der Koenig". is a man. Nor is it to be forgotten that women can also be kapakapara, but not kapara. In this instance we have to deal with a female kapakapara. The latter are usually the wives of kapakapara; [they may exercise authority] over women, but not over men.

[1] kana-kapara tribal chief
Ethnography: The last of these was Tjampana or Wontjampatjampana by name, meaning 'continually to kill'. He died in the year 1885 and lies buried at Kaparamara. The otherwise hereditary office of chieftainship vanished with him. (See book page 449).
[2] diltja-kapara Achilles tendon
[3] juri-kapara arteries
[4] kajiri-kapara main creek [or watercourse]
Context: into which secondary streams run.
[5] panto-kapara main lake
Context: i.e. the largest one to retain water for the longest period.
[6] palto-kapara main track
Context: into which side-tracks converge.
[7] ngara-kapara king of hearts
Context: because the heart controls the whole body.
[8] ditji-kapara sun king
Context: because it rules the day.
[9] miljaru-kapara king of time
Context: because time decidedly governs day and night.
[10] ditjia kapara lord of the stars
Context: i.e. the most brightly shining star.
[11] pungaia kapara boss of the wurley
Context: i.e. the owner of the wurley.
[12] watara-kapara lord of the wind
Context: i.e. the biggest or strongest wind one has ever seen.
[13] talara-kapara lord of the rain

talara-kapara nania karari, ngapa morla marapu parai
the biggest rain (that I have ever seen), fell today, for there is more water lying about (than I have ever seen)

Context: the biggest rain.
[14] ngarimatakapara lord of the flood
Context: the biggest flood that one has ever seen.

Spelling: kaparra

Grammar: feminine gender.

[1] pita kapara tree-root

pita-kapara nanaia dukarau dundruja
pull up the tree-root for use on the fishing-net

Ethnography: Tree-roots were used as rings around the edge of a certain type of net (dundru).
[2] turu-kapara root for a firestick
Ethnography: Dried out patara box tree roots that are fired in the morning still glimmer and glow at night. Such firesticks are usually taken along on walkabouts. turu-kapara maniau, ngaldra dankubana wapala nganai fired root take along, we both tomorrow go will prepare a root for a firestick, for tomorrow we both want to go [walkabout]
[3] kapara pita-wutju root which is manipulated in the hand when rubbing fire
Context: [i.e. a fire-rubbing stick]. This is a kuluwa root.
[4] kapara kuruwitja 'malka' root
Ethnography: used to chase rats etc. out of their holes. On a fairly long root of the malka bush some resin is attached to the narrow tip. This is then used to poke and rummage Here Reuther uses the non-Dictionary term, "hineinstoeckern", meaning stochern. around inside of the burrows. The rats etc. that may chance to be within, believing this to be a snake, scatter and scram out of every side-burrow, but in so doing fall a prey to the 'natives'. malka-kapara bakujamai, nanapara ngaldra kuruwitji In No.499-4 Reuther refers to the kuruwitja. He now changes the terminal vowel into an 'i'. ngankala nganai malka root dig up, this we both kuruwitji make will dig out a malka root; we will both make kuruwitji out of it
[5] kapara jakara hooked [piece of] root
Ethnography: with which grubs are hooked out of [small] holes in trees. With this kapara jakara Reuther: "kleine Saugwurzeln" one prods and probes around inside the holes of the kudnijinka, hooking it into the grub and pulling it out.
[6] kanta-kapara grass roots
[7] pita-kapara tree roots
[8] buka-kapara vegetable roots, edible roots

Spelling: None

Context: we will teach you a [salutary] lesson. This word has now acquired the quite commonplace meaning of come here kaparanau! ngaiani jurana wontjala nganai loins, come here! we you test will you just come here, we will find out who is the stronger Note: [At first] it was impossible to establish the difference between kaparau and wokarau, and for that reason one became guilty of serious blunders. Whilst kaparau (singular) or kaparanau (plural) meaning come, you loins, is to be understood only in a bad sense, for it signifies 'bring hither your loins, I want to pierce them through', wokarau (singular) and wokaranau (plural) are to be understood only in a good sense The former is an unconditional challenge. In Christian usage wokarana has fallen into disuse, and in the course of the Mission's history kaparau has been given a Christian meaning.

Spelling: kaparra-wu

Grammar: dual imperative kaparalau! you two, come!, plural imperative kaparanau! you folks, come!. All other forms [of the imperative] have been lost.

Etymology: This word is composed of kapara loins and -rau, -ralau, or -ranau, which are equivalent to jara this way, i.e. 'loins this way'. kaparau ngakangu! come here to me! .

:

Spelling: None

Xref: same as karlapankarina.

Spelling: None

Etymology: This word is derived from kapara loins, to which the intransitive verbal form is attached. The meaning is: 'to move the loins [or thighs]'.

[1] Example:

tinkawirdi ngaiani turujeli kaparina warai
during the night we were perspiring, because we had lots of firewood

Context: i.e. a huge fire).
[2] waparali kaparina to perspire on account of the humidity

tinkawirdi ngani waparali kaparina warai
during the night I was perspiring, since it was extremely humid
[3] Example:

palkuta ngani kaparijila muntja
my body is suffering from a feverish heat
[4] tidna kaparina for the feet to perspire

mardali ngani tidna kapariji
they are hot
[5] mara kaparina for the hands to perspire

minka ngato bakuna warai mita nguruni, ngani mara kapariji
are hot or burning
[6] Example:

watarali ngani milki kapariji
my eyes are burning from the hot wind
[7] Example:

ditjieli ngani milki kapariji
my eyes are burning from the [hot] sun
[8] woldrali kaparina to burn on account of the heat of the sun

woldrali ngani tidna kapariji
my feet are hurting from walking in the blazing heat
[9] mauarli kaparina to suffer pangs of hunger; for hunger to pinch; to have a ravenous hunger

ngani mauarli kaparina (adv.) dikana warai
a ravenous hunger overwhelmed me, so I came back
[10] pilpiri kaparina for one's shoulder to ache

ngani pilpiri kapariji billi pirnali
my shoulder is hurting because of the large or heavy string-bag
[11] mangatandra kaparina to have a headache (from carrying some heavy weight on it)
[12] noaia kaparina to long for a Ate

nauia noaia kapariji milingeru mandaka ngamana
he longs for a wife and does not want to be always single
[13] jaurali kaparina verbally to hard press

nulia ngana jaurali kaparibai (tr), nunkangu jela wapananto
he keeps on strongly urging me to accompany him
[14] mitani kaparina to long for a country

tana kana mitani kapariji
these people are homesick [for their traditional land]

Context: to be homesick for one's native land
[15] kaparina kurana to long to go

minandru nau manu kaparina kurana warai, nau buljubulju
why has he set his heart upon going home? is he upset?
[16] potuni kaparina to crave for possessions ("things")

Spelling: kapi

Grammar: masculine gender.

Mythology: This word originates from the legend of the muramura Papapana, who is described in symbol as a bird that laid eggs. When his ways are re-enacted, eggs are also produced. [However,] these are petrified eggs. Cf the legend..

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

[1] paja kapi bird's egg
[2] tjutju kapi insects' eggs
Semclass: Insects
[3] kapiri kapi goanna eggs
Semclass: Reptiles
[4] kadni kapi shingleback lizard eggs
Semclass: Reptiles
[5] kanani kapi human egg
Idiom: like an egg (or a stone), so a man's heart (troubled by anger) requires only to be broken for a quarrel [or fight] to begin. The original sentence, awkward and ambiguous, has here been slightly recast. kapi puldru ngankalumai pitali egg broken both make [or cause] with weapons break the egg with [your] weapons In other words, let both of you give vent to your anger, and attack each other with your weapons.
[6] kalu kapi testicles

:

[1] ngura kapikapina to encircle a camp

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

Etymology: kapikapina is derived from kapi egg. Compare: oval; to encircle; to encompass with a ring of people; to enclose.
[2] warukati kapikapina to encircle emus

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

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

kuti ngami ngaiani kaparla kapikapina wonti
we encircled flocks of swans at a time when they were without pinion-feathers

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

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

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

ngaiana kapikapina dijananto ninapini marda, nauia morlalu nunkangu ngamai
let's surround the hill and kill him, for he (N.N., not the hill) is certainly loitering in the area

Grammar: adverb use.
[10] kapikapina kurana to surround and stay put
Context: i.e. to persuade; to convince, or to talk so long as to clinch the point. ngaiana ngura kamaneli wolja kapikapina kurala nganai we camp-friend soon to besiege stay put will That is, we will soon have convinced all the inhabitants of our camp/.
[11] kapikapina wirina to surround and enter
Context: i.e. to invade and plunder. wolja ngaiana tanana kapikapina wirila nganai [soon we them to encircle enter will] to kill and to take girls soon we shall invade and plunder [the camp], to kill them and to carry off their young girls
[12] turujeli kapikapina karitjina to encircle with fire
Context: i.e. to light a ring of fires all round. ngaiani karari ditjini warukati turujeli kapikapina karitjila nganai we today by day emus with fire to enclose surround will today we will light [a ring of] fires around the emus This is done during an emu hunt.
[13] kapikapina turarana karitjina to encircle and lie down to sleep

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

Ethnography: One of the 'natives' chases the water-birds towards the nets, while the others lie in wait to kill them.
[15] kapikapina karitjina ngamana to encircle and go around (something) and sit down
Context: i.e. to sit around in a circle. kana nunkangupini panto dirkalani kapikapina karitjina ngamala wapaia people to this lake at the shore encircle to go around sit people camp ("sit around") on the shores of this lake.
[16] pitarali kapikapina karitjina desert to encircle and go round
Context: to be encircled or surrounded on all sides by desert. pitarali ngaianina kapikapina karitjina wonti panto kulno panto kulnuni desert (abl.) us encircles went around one lake to one lake we are surrounded by desert on all sides, from one lake to the other. The ablative case, to which Reuther refers in paragraphs 16, 17, 18 and 19, is actually the Nominative II or agentive case. Therefore, correctly translated, paragraph 16 should read: 'desert surrounds us on all sides from one lake to the other'. Ngaianina can now be seen as a true accusative. There are many instances of Reuther's "ablative" throughout this Dictionary
[17] talarali kapikapina karitjina rain to encircle and go round
Context: i.e. encircled by rain. talarali ngaianana matjako kapikapina karitjila wapaia rain (abl.) us almost to encircle goes round Reuther: "bereits". In the vast majority of cases this word means 'already; previously'. However, this is one instance where it means 'almost, nearly'. we are practically encircled by rain; soon it will be on us.

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

watarali ngaianina kapikapina karitjiai mara kuterinani
the wind comes (every day) from a different direction (changes continually), so that in the end we really get annoyed.
[20] manu kapikapina to enclose one's feelings
Idiom: i.e. to have no sympathy. tanana ngaiani worani-patana warai, manu ngaiani kapikapina warai junka them we rejected grasped, feelings we enclosed angrily we left them in the lurch, feeling no sympathy for them because we were annoyed.
[21] kapikapina tatana to encircle and drive away
Context: i.e. to scatter in all directions, to disperse, to put to flight. ngaiani tanana kapikapina tatana warai, ja wata kulno nari ngankana warai we them encircling have scattered and not one killed we put them to flight and did not kill a single one of them.

Spelling: None

Context: one who likes to accompany a blood-avenging group, at which a camp is encircled; a man who is keen on waging war.

Mythology: This word bears reference to the muramura Kakalbuna, who once killed a number of his own [tribes]people and was therefore encircled (kapikanina) by the remnant and put to death.

Spelling: None

Grammar: masculine gender.

Spelling: kapirri

Grammar: masculine gender.

Context: This goanna Both S. Gason and J.G. Irrgang describe this as a goanna. Reuther merely terms it an "Eidechse". is very similar to the kadni, except that it is smoother and more supple, and has a longer and heavier tail. Whatever has been said of the kadni applies here also.

Addition: The scientific name of this goanna is Varanus gouldii.

Spelling: None

Grammar: masculine gender.

Ethnography: It is claimed that if the blood of this lizard drips on a human body, 'warts' will grow there.

Spelling: kapurra

Grammar: masculine gender.

Context: In the case of birds and animals the area under the wings or forelegs is also called kapura.

[1] paja kapura hollow under the wing
Context: of a bird.
[2] tjukuru kapura foreleg armpit of a kangaroo
[3] kapura muntja disease of the armpit
Ethnography: This is a common incidence among the Aborigines. Under the armpit they develop a sort of lump or swelling.
[4] kapura minka deepest hollow [part] under the arm

Spelling: kapurra kutya

Grammar: masculine gender.

Spelling: kapurra kutya

Grammar: masculine gender.

Context: literally, armpit feathers.

Ethnography: These perspiration hairs in the armpit are used by witchdoctors as a means of curing patients. When the former is called in to [attend] a patient, he tears several hairs from his [own] armpit, places them on to a glowing coal to be singed, and lets the patient smell it. When the coal is extinguished, the witchdoctor pulverizes it in his hands, mixes some fat with it, and rubs the patient in with it.

Context: Today in the camp I observed how a native man plucked some hairs from his thigh in tufts, almost as one would pluck a goose, purely for the fun of it. With reference to the perspiration hairs of the kunki, it should be noted that in every respect they are permeated with powers received from the devil. Cf. kunki.

Spelling: kara

Context: of an animal.

Grammar: feminine gender.

Spelling: kaRa

Grammar: This [term] always throws some doubt on a thing, be it an act or a transaction, and can be added to all nouns, adjiectives, pronouns, numerals, or verbs. If it is added to a single word only, then it merely reads kara and is to be translated by probably, possibly, or perhaps, but if it appears in a sentence, then it reads kara...kara.

[1] wapana kara probably go
[2] ngamana kara probably stay
[3] tikana kara possibly come back
[4] buka kara perhaps bread
[5] ngapa kara perhaps water
[6] ngumu kara perhaps good
[7] ngani kara perhaps I
[8] kulno kara perhaps one
[9] Example:

mina? nauja wapala nganai kara, ngamala nganai kara
which? either he will go, or he will stay here
[10] Example:

nauja ngakangu buka jinkila nganai kara, pani kara?
will he give me bread or not?

Spelling: kaRakaRa

[1] karakara ngamana to sit near-by

jura karakara ngamananto, wata worita ngamana
stay around [or camp] in the vicinity, and don't go far away
[2] ngura karakara spot or camp near-by

ngura karakara tana ngamai, jerra wapanau buka manila
they are camping at a spot near-by; go there and get yourselves something to eat
[3] ngapa karakara water [situated] near-by

karari ngaiana manka wapananto, matja ngapa karakara
we may now proceed slowly, for water is close at hand
[4] kana karakara people in the vicinity

kana tana karakara, jidni tanangu karari wokarala nganai
the people are no longer far away; you will reach them today already
[5] mita karakara country near-by

karari mita karakara, ngaiana karari ngurani wokarala nganai
the country (to which we want to go) is nearby; today already we will reach the camp
[6] wondiri karakara boundary near-by

wondiri matja karakara, ngaiana wapalalu nganai
the boundary (for which we are heading) is already near-by; we will keep going until we get there
[7] turu karakara fire close-by

turu matja karakara nania jerkiji, tanali ngapa mankamankana
a fire is burning right close-by; they have found water. (At night this is an indication that the people have found water)
[8] punga karakara wurley near-by

wata punga jinkani karakara wotiau, punga ngaldrani wolja jerkiati
don't build your wurley too close to mine; otherwise, if a fire breaks out, they will both burn down
[9] kaldra karakara voice near-by

kaldra nauja karakara, tana wata morla worita ngamai
the (answering) voice is near-by; they cannot be far away any more

Context: The point of this sentence is that searchers have been singing out, and have heard an answering call.
[10] paua mara karakara patch of grass-seed near-by

ngaiana ngura ngankananto paua maru karakara
we want to set up camp close to the grass-seed patch
[11] karakara wapana to stay [or rather wander about] in the vicinity
Grammar: adverb use.

Context: not to go far away. karakara wapani, One would expect this word to have been written as wapanimai. However, Reuther wrote wapani. It would therefore appear that this abbreviated form is idiomatic. ninkuwa ngaiana ngamala near-by sit, a short distance away from here we to sit down don't wander far away from here; we want to stay in this vicinity
[12] karakara kurana to lay down near-by

poto ngakani jinkani pungani karakara kurau, ngato wolja manila nganai
deposit my things in the vicinity of your camp; I will shortly pick them up [from there]
[13] karakara terkana to stand near-by

nauwa karakara terkai, ninawa karkau!
he is standing right near-by; simply call him
[14] miljaru karakara time at hand

tidna turuja miljaru karakara
the time for hot feet is at hand, meaning: summer is drawing near
[15] Example:

kilpa karakara
winter [is drawing] near
[16] talara karakara rain [is] near

karari nania talara karakarala wokarala wapaia
rain is now (today) closely approaching
[17] watara karakara approaching storm
[18] dako karakara near-by sandhill

dako nauja karakara, naka ngaiani pirkila palkai
the sandhill, whither we are going to play, is near-by
[19] marda karakara near-by mountain-range

ngura naupara marda karakara nganai, poto ngakani jundru manila nganai tikalkala
this camp is near to the range; from there you will bring my things back to here
[20] panto karakara near-by lake
[21] kajiri karakara near-by creek
[22] ditji karakara day [is] at hand
[23] muka karakara close to sleep

ngani jindiji mukali, ngani tikai mukaturarala
I am almost nodding to sleep; I am going back to lie down and have a sleep

Context: almost, nearly asleep.
[24] karakara pirkina to play close-by, to play in the vicinity
[25] Example:

jama karakara ngamanau, tampangara najinajibala jama puraiati
remain sitting close to the net to watch the pelicans, lest they tear the net
[26] wolkari karakara near a loved one

wolkari ngani karakara, ngani wata wapala nganai
I will remain near the one I love; I will not go away
[27] tidna karakara footprints near-by

kana tana tidna karakara wapana warai, tana wata worita
the people's footprints have passed within a short distance from here; they cannot be far away
[28] karakara ngamalkana to keep under close observation

muntja padakanau, nina karakara ngamalkala
bring the patient hither, to have him nearby,(so as to be able to look after him)

Grammar: adverb use.
[29] palto karakara near way, shortest route
[30] karakara palkingana tarana to show up [while passing] near-by

ngaiana kurukuru palkala wapaia, karakara palkingana tarala
we left in secret, in order to show up while passing near-by
[31] karakara buruburulkana to creep close up to

Spelling: None

Grammar: feminine gender.

Etymology: composed of karakara near, jili ticklish, and -ni she, denotes 'one that feels ticklish when approached [or] the ticklish one'.

:

[1] kana karakarana to touch or nudge a person

ngalpurani ngato kana karakarana warai mukaturanani
as I went off to bed I brushed against a person in the darkness
[2] butjujeli karakarana for a blind man to feel

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

kunkijeli muntja karakarai kunki manina
An Aboriginal doctor touches his patients to heal them
[4] pitali karakarana for spears to fall upon [me], to be aimed at [me]

ngana palku pitali karakarai, ngani morla ngururinanto tanana nandrala
when the spears are aimed at me, I must wax bold (fly into a rage) and strike back at them i.e. the men
[5] ditjieli karakarana for the sun to be severe

karari ditji turujeli ngaianina karakarana warai
today we were badly burnt by the scorching sun

Context: i.e. to burn.
[6] tertieli karakarana to be tortured by thirst

tertieli ngana karakarai, ngani ngapaia nurujeli nganananto
I am so tortured by thirst, that I must hurry to water to have a drink
[7] kilpali karakarana to be seized by the cold

kilpali ngana karakarai, ngato turu pirna ngankananto talpila
I am so seized by the cold, that I must light a huge fire to warm myself
[8] jama karakarana to examine a net

ngato karari mama karakarala ngana, paru parai kara pani kara
I shall now examine the net, [to see] whether there [are] fish in it or not
[9] jaurali karakarana to touch or grasp by word, to hear a rumour

jaurali ngana karakarai; mina ngato ngankananto ninaia talku ngankala?
I have heard a bad rumour; what shall I do to confront it?
[10] kirra karakarana to test a boomerang, to try out a boomerang, to examine a boomerang

kaparau! ngato kirra jinkani karakarananto nauja kara ngumu nganai ngakangu, pani kara
come, let me try out your boomerang, to see if it suits my grasp (i.e. if I can throw well with it) or not
[11] pitarali karakarana to be seized by a drought

pitarali ngaianina karakarai, ngaiani ngaramarrai
a drought has broken in upon us; we are longing for a better season
[12] talarali karakarana to be caught in the rain

talarali ngana karakaraila, jerrariau! nauja punga wilpa
I am caught in the rain, (in that it is dripping down inside the wurley), move aside! the wurley has holes [in the roof]
Context: Another translation is 'shift up a little; I am sitting right here, where [the rain] is dripping down inside the wurley.
[13] karakarana wirina to arrive

kanankarilali ngaianana karakarana wirina warai
the people from the west have just arrived

Grammar: adverb use.
[14] karakarana kurana to lay carefully aside

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

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

nganti dukarau karakarala, nauja morlalu wajina kara pani kara
take out the meat, to see whether it is cooked through or not
[16] billini karakarana to examine a net-bag

jura nganti ngamalkai?
have you [any] meat?

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

ngana mauarli karakarai, jinkiau buka palpa
I am feeling hungry; give me some bread
[18] poto karakarana to examine goods, (articles)

poto ngakani karakarau, wata junka ngamau, mina poto ngato ngamalkai
look through my things, and you will discover what possessions I have and whether anything of yours is among them
[19] muntjali karakarana to be affected by illness

muntjali ngana karakarana warai, ngani ngapa ngumuja wapala nganai
I have been affected by illness; I will go to fresh waters
[20] karakarana pararana to examine

karakarana pararamai poto ngakani matja kara talku parai
have a look at my things, [to see] whether everything is in order
[21] mitali karakarana to be [affected by] homesickness

ngana mita tulali palku ngana karakaraila, ngani tikala nganai mita kamanelini
this strange country has affected me (i.e. has made me somewhat [home]-sick); I shall return to my traditional land

Spelling: karrakarra-rna-yitya

Grammar: masculine gender.

Context: This is the name given to witchdoctors, because they feel around on a patient.

:

[1] tjutjujeli karakararana for insects to leave one in no peace

tjutju marapujeli ngana tinkani karakararana warai, wata ngani mukaturarana warai
the insects left me in no peace all night; I didn't sleep a wink
[2] muntjujeli karakararana for flies to leave one in no peace
Context: crawling into one's eyes, ears, etc.
[3] miriwirieli karakararana for maggots to torture one
Context: in sores.
[4] wonkujeli karakararana for 'wonku' snakes to cause one disquiet
Xref: No. 3975.
[5] mirkali karakararana for ants to bite
[6] ngaltjamarieli karakararana for wasps to attack one
[7] katali karakararana for lice to torment one
[8] karakararana kurana to cause [serious] disquiet while passing by

tjutjujeli ngana karakararana kurana warai, ninkiwa nau minkani wirina warai
a snake touched me in passing, and has glided into this hole

Spelling: None

Context: as in No.526.

Spelling: None

Mythology: This word refers to the muramura Karuwondirina, who once dug himself a hollow Reuther eine Mulde in the sand in which to rest by night; but the insects gave him no peace.

Comparative: Wkng to annoy Jaur to annoy Jandr to annoy

Spelling: None

Mythology: This word originated with the legend of Killawilina. As he was searching around inside a dark cave after some maidens who had crept inside [to hide], he felt around (karakarana) with his hands.

Comparative: Diari to feel around Wkng to feel around Kuj to feel around Wkb to feel around Jaur to feel around Jandr to feel around

pudla karakararijiribamaliai poto pudlani
they handle or examine each other's things

:

[1] Example:

morla karakararianau jela ngamala
move in closer, so that we can sit together
[2] dirkalaia karakararina to move closer to the shore

ngaiana dirkalaia karakararina ngariji naka ngamala tidna turuni
we are going down closer to the shore, to sit there during the hot time [of the day]
[3] turuntaia karakararina to move closer to firewood

ngaiana turuntaia karakarariji turu karakara manila
(during this cold weather) we are moving closer to the scrub, to have firewood nearby
[4] Example:

ngaiana karakarariji kapi karakaraia
we are moving in closer in the direction of the eggs (or where the eggs are)
[5] bukantaia karakararina to move in closer to food
Context: to a patch of grass-seed
[6] kanantaia karakararina to move in closer to the people

Spelling: None

Grammar: masculine gender.

Comparative: Wkng close Kuj close Wkb close Jaur close

:

Spelling: None

Grammar: feminine gender.

Spelling: karra-mali-rna

Spelling: karra-rna

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

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

Ethnography: The mutja plant is eaten. However, since it has very tough (leathery) leaves, the stalks are first tied together and scorched [or cured] Reuther: "bruehen" literally: 'to scald'. It is difficult to find a really adequate English term for this 'cooking' process. in hot ashes, thereby losing their leathery taste.
[3] nari karana to tie the dead together
Context: i.e. to become reconciled over two murdered people. jura narinto ja ngaiani narinto, karari ngaiani turu tarala nganai ja nari karala nganai you with the deceased and we with the deceased, now we fire kindle will and the dead tie together [will] you have killed one of our men and we have killed one of yours; let us now kindle a fire, burn the feud, and reconcile the two dead men That is, let us become reconciled over the dead.
[4] jama moku karana to tie up net-bones
Context: i.e. to extend a net between two posts. jama moku karau karari, ninkida paru marapu net-bones (posts) tie up now, here fish many extend the net now between two posts; here are lots of fish
[5] itikatu karana to prepare the sacred design of the 'itikaru'
Ethnography: to tie reeds together with string and attach emu-feathers thereto. This ceremonial emblem Reuther: "Goetterabzeichen". resembles a sort of three-legged organ-stool with a bunch of emu feathers on top.
[6] kudnamurka karana to prepare the sacred design of the 'kudnamurka'
[7] billi karana to tie a net-bag shut

billi jinkani karau, poto jinkani jidni tintaiati
tie your net-bag shut, lest you lose something
[8] kirra karana to tie boomerangs together
Context: when a man has several boomerangs and is going on a journey.
[9] karana to touch, to feel

minandru jundru ngana karana warai kurukuru?
why did you secretly touch me?
[10] karana kurana to wrap up and lay down
Context: i.e. to tie together and lay down. minandru jundru poto jinkani karana kurana warai, jundru ngantjai puntina? why you things your to wrap up laid down, you want to go away? why have you tied your things together? you surely don't want to go away?
[11] palku karana kurana to wrap up the body and lie down
Idiom: ie. to sleep together. kaparau ngatona palku karana kurananto dankubana wapala come, I body to wrap up want to lay down tomorrow to go [away] come, I want to sleep with you once more (as a friend), for tomorrow I am going walkabout.
[12] woldrali karana wrapped round by the heat
Context: i.e. oppressed by the heat. wata morla ngani ditji turuni wirarila nganai, woldrali ngana palku karana warai no more I sun in fire travel will, the heat (abl.) me body tortured I will never again go out in the burning sun; the heat was oppressive.
[13] pitarali palku karana drought the body to tire out
Context: for drought [conditions] to tire out the body. pitarali ngaianina palku karai, ngaiani karari waltowalto from drought (abl.) our body tired, we now weak our bodies are exhausted as a result of the [prevailing drought conditions]; consequently we are feeling weak.
[14] Example:

talarali ngaianina palku karai kilpali
our bodies are numb with cold as a result of the rain

Grammar: The expression karana is difficult to translate in this context.
[15] Example:

jundru milingeru tiri ngundrai, jenipara nau pitata matja jidna palku karai
you [will] pursue [your] evil designs so long, till a spear touches your body

Context: meaning: you [will] have no peace with [all your] killing, until you yourself are killed.
[16] kaluka karana to touch a woman who has already borne a child
Ethnography: kaluka is here a paraphrastic term for pir[r]anguru bartered wife Reuther: "Frauenliebhaber" . With reference to death and the contravention of laws handed down by the fathers, the 'native' [speaker] is keen to choose figurative expressions. matja jidnana kaluka karai pirranguruetjata? already you [acc.] a woman touched other women-fanciers? have you become involved with a woman belonging to another [man]?
[17] tapa karana to bind up a wound

ngaiani ninaia nguna tapa karana warai, nulia pudla tirimalina warai
we dressed or put into splints the fractured arm with which he fought.

Grammar: In this instance the singular and dual have been placed side by side, Meaning: he fought with both arms, one [however] was broken or disabled by a boomerang.
[18] mangatandra karana to wrap up or bandage the head

matja nulia ninaia mangatandra karana warai, kaparanau ngaiana ninaia najila
he bandaged the wound, to be sure; but come, let us see whether he may die from it.
[19] Example:

mandikilali karari jama karana warai, ngaiani ninaia dukarai
today the waves tangled up (swallowed) the net; we are taking it out of the water.
[20] marda buru karana to attach a stone weight

jamani ngaiani marda buru karananto, jama kudnatarakanani
we should fasten a stone weight to the net, if it constantly lifts [out of the water]
[21] dundru pita-moku karana to tie together a wooden ring [to form] a 'dundru'
Ethnography: A dundru is a shallow net [attached] to a wooden ring, wherewith fish are lifted out of the water.
[22] pariwilpa karana to touch the sky

mardali nuluwata pariwilpa karajiko
the mountain is so high that it reaches the sky, [as it were]
[23] Example:

talara-palkujeli nuluwata pariwilpa ngampu karajiko
the [rain] clouds almost reach to the sky
[24] Example:

buru! kana naujata pajiriko pariwilpa karaji
the man is so tall as to almost touch the sky

Grammar: -ta is used when in close proximity, -ko is used when remotely distant, and here means away from the sky.

Spelling: karra-rna-yitya

Mythology: This word bears reference to the muramura Kudumurku, who was always ready for the track. Consequently he always had his chattels and weapons tied (karana) together.

Comparative: Diari to tie Wkng to tie Kuj to tie Jaur to tie

Spelling: None

Grammar: feminine gender.

Etymology: derived from karankara lean, thin and -ni she, means 'lean, skinny one'.

Spelling: None

Context: from the north.

Grammar: feminine gender.

Ethnography: One group of Diari people says karara, while the other group says kalinguru. The latter word approximates the Wonkanguru language, while the former is a pure Diari word. The term also implies the concept of 'very hot', although it is not verbally expressed. This simply stems from the fact that hot winds blow only from the north; and the native people live in dread of them.

Comparative: Wkng hot wind Kuj hot wind Wkb hot wind Ngam hot wind Jaur hot wind

Mythology: This word bears reference to the muramura Darana>, whose mili became weary and exhausted on their travels.

[1] Example:

karara pirna ngakangu terkana warai ngakangu paltuni
a strong hot wind was against me, while I was on my way

Context: i.e., I had to walk into it as it blew into my face.
[2] Example:

kararani ngamau, mita maltirinanto
while a hot north wind is blowing, stay at home until the [ground] has cooled off
[3] Example:

karara naniwa jerra wilparijila
the hot wind arises in that direction

Context: and does not comes from over there.
[4] Example:

karara naniwa jera wilpariji
the hot wind comes from over there
Context: note one 'r' for 'that direction, yonder'.
[4B] karara warm-blooded
Grammar: adj.

Context: full of blood, healthy (when the blood is circulating and pulsating in a proper and normal manner). naujata kana karara-tepildra he (personally) man hot-living [also] this man is thoroughly healthy, Reuther: "kerngesund". his blood circulates normally
[5] Example:

kararali ngana patai
I feel the hot wind very much

Context: [it affects me].
[6] kararali wariwarina [from the] hot wind to languish
Context: to become exhausted from hot wind.
[7] karara wapana to go impetuously,, to go hastily
Grammar: adverb use.
[8] karara mandrani in the body of the hot wind, in the midst of the hot wind

minandru jura karara mandrani ngapa pratjana [tapana] warai?
why have you, [while still only] half-way along the track and right in the midst of this hot wind, [already] drunk all the water?

Context: seeing that we still have a considerable way to go in this hot wind, before we get to [the next] water.
[9] kararani japali afraid of the hot wind

ngani kararani japali wapala
I am afraid to travel during a hot wind
[10] karara tiririna to argue heatedly

tania karara tiririna warai, bulu ngaiani tananaia patana warai
they argued so heatedly, that we cound not restrain them
[11] Example:

mitata-kararalako
here, in this stretch of country, hot winds blow
Context: locally
[12] karara-dia limited period [or season] of the hot winds
Context: Mostly from the beginning to the end of the season in which the hot winds blow. karara-diani ngaiani ngapa pirnani ngamala nganai mita maltirinantulu hot wind in period ("boundary") we water at big sit will country until cooling off during the season of the hot winds we remain camped ("sitting") at a big waterhole, until [the ground] has cooled off again
[13] Example:

karara naniata karari birungana ngakana warai
today the hot wind blew a howling gale
Context: i.e. very strongly
[14] Example:

kana naujata karara wordu
this man has not much heat
Context: ?
[15] Example:

karara nania tupu najila
the hot wind whirls up the dust
[16] karara warlungana fierce ("very strong") hot wind
[17] karara ngarina to swoop down swiftly
Context: or take a violent plunge, e.g. a bird after its prey.

Spelling: karaRi

Comparative: Diari now, today Wkng now, today Kuj now, today Wkb now, today Jaur now, today Jandr now, today

Mythology: This word is taken from the legend of Pirnaworankana.

[1] Example:

karari ngani ninkida ngamai
here now I sit, or now here I am
[2] Example:

ngani karari wapala nganai
I will go now
[3] Example:

karari ngaiana mindrina kurala nganai
today we will start out [on our trip]
[4] Example:

karari ngaiana wokarala nganai naka mitani
we will arrive there at that spot today
[5] Example:

karari ngaiana mudai
today we stop
[6] Example:

karari ngaiana ngankai
now we set to work
[7] Example:

karari ngaiana karitjingala nganai
today we will pass you and then come back to our camp
[8] Example:

karari talara godai
it is raining today
[9] Example:

karari watara ngakai
there is a wind blowing today
[10] Example:

karari ngaiana najila nganai
today we shall see
[11] Example:

karari ngani junkariji
today I am irritable, upset
[12] Example:

karari ngani muntja
today I feel unwell
[13] Example:

karari nau nari
he passed away just now
[14] Example:

karari woldra pirna
it is very hot now (or) today
[15] Example:

karari ngani tertieli pirna
I am very thirsty now
[16] Example:

ngato karari nina dijala nganai
I will spear him today
[17] Example:

karari tanali tirimaliji
now they (pl.) are fighting each other
[18] Example:

ngani wolja karari wapala nganai
I will be going very soon now
[19] Example:

kalkani karari ngani naka ngamana paraia
I was sitting there only quite recently, i.e. at the same time recently as it is at present
[20] Example:

karari buturu
it is dusty today
[21] Example:

karari tataru
it is foggy today

Spelling: karaRi-ya-rlu

kararielu nau karitjingana wonti nau ninkidarla
until today he kept wandering about some- where close by, until he came to us where he now remains put, that is to say, he has ceased to wander about

Spelling: karaRi-ku

karariko ngarimata wokarala nganai
the flood will reach here today

Spelling: karaRi-lha

Grammar: derived.

Context: i.e. one who attends to the business on hand at once, and not tomorrow.

[1] Example:

nau kararila, nau wokarala nganai
he is always on the spot; he will still come today
[2]

Spelling: karaRi-rlu

Context: denoting duration.

[1] Example:

kararilu nau wata wondraterina warai
up to now he has not shown up (or) put in an appearance
[2] Example:

nau kararilu wapana warai ja kararilu tikana warai
he was absent until today, but has now returned
[3] Example:

kararilu ngani ngamai ja kalkaterina warai, ja jura kararilu wata woniji pirkila
I have been sitting here until today, and up to now you have not [even] started to perform

Spelling: karaRi-rlu karaRi-rlu

Idiom: literally, 'until today until today'.

[1] Example:

nauja kararilu kararilu wirariji ja wata wonki ngamai
he wanders around day after day, without being much at home
[2] Example:

kararilu kararilu jidni billi dakai ja wata nanaia mudai
you weave at your string-bag day after day, and [still] you have not finished it

Spelling: karaRi-tha

Context: expressing a personal view.

[1] Example:

kararita ngani wapalapa
I am quite definitely going today
[2] Example:

kararita nauja woma dunkai
the snake will most certainly be coming out of its hole today

Spelling: karra-tharri-rna

[1] tidna karaterina to bandage one's foot
Addition: Scherer's translation is "for the foot to wrap itself up".
[2] nguna karaterina to bandage one's arm

ngani nguna karaterina warai
I wrapped up my own arm

Addition: Scherer's translation is "for the arm to wrap itself up".

Context: The arm, foot and all [other] members of the body are here represented as speaking for themselves.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Context: a Kujani word, comprised of karawara eagle and ngalti life, and means 'the life of an eagle'.

Spelling: karrawaRa

Grammar: masculine gender.

Etymology: This word is compounded from kara and worana 'who are you?'. The name is derived from a legend. Once, when two mutually strange muramura met together, one asked the other: kara worana jidni? who are you?

Ethnography: As in the case of the crow, so also in the case of the eagle, it is assumed that the devil disguises himself in the latter. The devil comes on foot, from afar, [dressed] in tidnanipa footwear. The original manuscript oddly reads "Fussbegleitung" instead of Fussbekleidung. What is meant are feathered 'kurdaitcha' shoes. But as soon as he approaches the presence of people, he disguises himself as a bird and perches on a tree in the vicinity of the camp. His intention is to abduct (rob) human souls, with whom he then returns to his own country. Where his habitat is, nobody knows. Should a person now [chance to] be sick in camp and a karawora has been observed in the neighbourhood, it may be assumed with certainty that the latter was a kutji who has borne away the soul of the sick man. Such a patient may still linger on for a few more days, but he will never recover. And so one lives in constant dread, whenever a person falls a prey to sickness and an eagle shows up not far away. The karawora is also represented as a mardu. The feathers of the karawora are used whenever petitions are offered up for rain. Only the old people may eat of its flesh, since it will do them no harm. However, should young people eat of it, they will grow so lean that, in the end, they will no longer be able to walk; and only through the skill of the kunki is it possible to keep such people alive.

Mythology: There once lived a muramura who bore the name of Karawora, and who kept on following people around. [In their efforts to escape him], some folks crawled into holes, head first; but since their legs were still protruding out of the holes, he cut them off. This explains why some people are tall, while others are short. See the muramura Karawora in the legend of Darana.

Comparative: Wkng eaglehawk Kuj eaglehawk Jaur eaglehawk Ngam eaglehawk Wkb eaglehawk

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Kujani word, derived from kari scent and marla much, strong, and means 'strongly scented', for this plant has a strong perfume.

Spelling: None

Grammar: masculine gender.

Ethnography: This is also the name given to a string thrown around the neck of a wiljaru. (See wiljaru).

Spelling: None

Grammar: vtr and vi.

Etymology: ka signifies as much as to breathe heavily, or to breathe very quickly, and the inserted syllable -ri- indicates an intransitive form, i.e. an involuntary action. The meaning, therefore is: 'for a person to breathe very quickly', which is certainly the case when running after something.

[1] ngantini karina to chase an animal
Grammar: the thing chased is in the dative case. ngaiani ngantini karina warai, ja bulu patana warai we the animal ran after, and unable caught i.e. we chased the animal, but couldn't catch it
[2] kana karina to run after a person
[3] widla karina to chase after a woman
[4] ngapa karina to go after water
Context: to search for water. ngapa nanaua kariau, jundru ngapakajiri mankamankanani ngaiani ngura kurala nganai nganti karakara water her look for, you creek when finding, we camp erect will animals (acc.) near-by you [go and] search for water, and when you have found it "It" refers back to ngapakajiri. This seems to be the only place where the Iatter word occurs, and evidently means 'a creek with water in it'. we will make camp there, because animals frequent that area
[5] pitarali karina banished by the drought
Context: or: the drought is catching up with us, or closing in on us. pitarali ngaianina kariji, ngaiani wapananto paruntaia the drought us pursues, we want to go towards fish the drought is forcing us out; we must go to where there are [some] fish
[6] milki karina to run after eyes
Context: oglers.

Ethnography: milki, in this connection, are members of both sexes who run after each other. ngaiani milki kariji pudlana patalalu we eyes are pursuing both until caught we are going after the two lovers until we overtake them
[7] poto karina to chase after property
Context: which someone has taken away.
[8] ditji karina to follow the sun

ditji kariau, ja jundru ngura mankamankala nganai
follow the sunrise or sunset, and you will find the camp

Context: to go straight in the direction where the sun rises or sets
[9] turujeli karina tortured by the heat (of fever)

kana jera mapaterianau, kanata turujeli kariji, ngaiana bulu milki najila
don't gather around the sick man here, you people; the patient is being so tortured by a hot fever, that we cannot bear to look at him
[10] watara karina to follow the wind

watara kariau nauka ngapataia
follow the wind; it is blowing straight in the direction of the water

Context: to walk in the direction in which the wind is blowing.
[11] dako karina to follow a sandhill
Context: to go along a sandhill
[12] mita karina to follow the ground

jiritjianau, ngaiana mita karila maltini ngara, mita wordu ngankala
get up, [let us] chase over the ground while it is cool, and shorten the distance (before it gets hot)', or: 'get up, so that we [can] lay a good section of the track behind us while it is cool; this will make it [seem] short to us

Idiom: to cover a distance in quick time, or, by pressing on with all speed, to bring here the place one desires to reach.
[13] palto karina to follow a track

palto ninaia jundru karila nganai, ja kantji najila nganai kana
if you follow this track, you will certainly come across people
[14] ngapa-wilpa karina to search for a waterhole
Context: ngapa-wilpa means 'place where water flows together', i.e. the source, to form a watercourse or creek. jundru ngapa-wilpa ngurali karina tarala nganai, naka jundru ninaia mankamankala nganai you waterhole (source) always upstream follow will, there you him find will you must always follow the creek upstream to its source; there you will find it [i.e. the waterhole]
[15] miljaru karina to go after time (the night)

tinkawirdi ngaiani miljaru karina paraparana warai ninkida wokarala
we travelled all through the night to get here
[16] turu karina to follow up a fire, to approach a fire

warle ninaia turu japiji? ngaiana ninaia karinanto kana najila
who kindled that fire over there? let us go over to see the people [who are] there
[17] tidna karina to follow footprints

Spelling: karipa-tharri-rna

Grammar: vtr and vi.

Grammar: [This verb] governs the dative case, as the suffix -ni [indicates]. Reuther refers to this as an "affix", and adds the curious remark: "without it the accusative".

Addition: Scherer seems to have misunderstood Reuther's note when he correctly refers to -nias an affix, and indicates that the noun without -nhi 'locative case' is the same as the accusative case form.

Grammar: literally, karipaterina means to drag oneself behind, puffing.

[1] ngantini karipaterina to hunt an animal
[2] paltuni karipaterina to follow a track

Spelling: None

Mythology: This word is taken from the legend of Jelkabalubaluna who once went away; but his servants followed (karipaterina) and overtook him, in order to bring him back again.

Comparative: Wkng to follow Kuj to follow Ngam to follow Jaur to follow

Spelling: kartyi-ma-lka-rna

[1] nganti karitjimalkana to turn over the meat (on the coals)

nganti karitjimalkamai wora kulnula wajila
turn over the meat on the coals, in order to grill the other side
[2] pita karitjimalkana to reverse the spear (wood). The tip of a spear must never face [in the direction of] the camp, when making a visit, and the like
[3] poto karitjimalkana to barter or exchange goods, to offer one article for another

pudlalia milingeru karitjimalkai, wata ngamalkani muntali
both of them always exchange their goods; neither of them keeps what is his own
[4] noa karitjimalkana to exchange marriage partners

dilpimarra wulali karitjimalkai noa pudlanina
the two jokers are mutually exchanging their wives
[5] punga karitjimalkana to turn s wurley around

punga ngato karitjimalkai watarani
I am altering the wurley (the entrance to it) on account of the wind

Context: to relocate or change the entrance of a wurley according to the direction of the wind.

:

[1] Example:

muntja nauja munta karitjimalkaterina warai tinkani
in the course of the night the patient turned himself over
[2] woma karitjimalkaterina for a snake to change its skin

woma naujata kurikurila karitjimalkateriji
a snake changes its skin for a new (green) one

Spelling: kartyi-rna

[1] pungani karitjina to walk around a wurley
[2] ngapani karitjina to walk around the water (lake)
[3] mukali karitjina to turn over in one's sleep
[4] dakuni karitjina to walk around the sandhill
[5] mita karitjina for the ground to change

mita matja karitjina warai, karari kuljakulja pirna najina
the earth has changed her dress as a result of the rain, so that it is now looking very green
[6] maru karitjina for the country (open spaces) to be transformed

maru matja karitjina warai paua pirnani
the country has become so transformed that there is now lots of seed available
[7] pariwilpa karitjina for the skies to change or be transformed

pariwilpa matja karitjina warai, karari ngaiani ninaia ngumu najila wapaia
today the sky is [completely] changed, for it has cleared
[8] doku karitjina to turn one's back upon

minandru jidni doku karitjiji, urlujera ngamamai?
why do you turn your back on us? turn around [and sit straight]
[9] pilpa karitjina to distort eyebrows

nauja kana pilpa karitjina warai jaura ngurunguru jatala
the man distorted his eyebrows to say something very nasty

Idiom: to show an angry face
[10] milkitanka karitjina to distort the eyes

nauja milkitanka karitjina warai, nauja wariwarini karakara
he is near to exhaustion, for he is already distorting (or turning up) his eyes
[11] mandra karitjina to turn one's stomach around, to turn over one's body

jera mandra karitjiau, kana wulu ngaldra kangu ngankijiribamalila
turn your body around this way, so that we [can] both warm each other up

Ethnography: When two friends are on walkabout during the winter, they often sleep arm in arm in order to keep each other warm.
[12] watara karitjina for the wind to change direction

watara nania karitjila wapaia, naniwa jerrala ngakai
the wind has changed; it is now blowing from that direction
[13] kana baka karitjina for people's appearance to change or be transformed

karari kana-baka karitjiji, karari ngaiana palku ngumula kanta taji
the people are now getting to look better, for we have vegetables to eat for the nourishment (benefit) of the body

Context: to assume a better [physical] appearance. When conditions are dry, the people get lean for want of better food; but after it has rained, they assume a better [physical] appearance.
[14] ditji karitjina for the sun to pass its zenith, for the sun to transcend the middle of the day

ditjita matja karitjina warai, jiritjianau mukandru ngaiana wapala mauarli ngantini
the sun has already passed its zenith; arise from sleep [and let us] go hunting
[15] miljaru karitjina for the time of night to pass
Context: when midnight has passed and time is moving on towards morning. miljaru naujata karitjijila, ngaiana muka bakana turarala night-time he turns over, we sleep also to lie midnight has passed; we want: to lie down and sleep, too [The above remark might be made] when, for example, negotiations have lasted until past midnight and folks have grown tired.
[16] ngapa karitjina for water to change [appearance]

ngapa matja karitjina warai, karari ngapa ngumu
the mud in the water has already settled down; the water is now clear

Context: when mud has settled and water has cleared.

Ethnography: When, upon digging out a waterhole, the water is turbid and muddy, some clean sand and lime are cast in at night; in the morning the water is clear. If the water in a stagnant pool is turbid, some of the water is dammed off and distilled after the same manner.
[17] paru karitjina for fish to change [location]
Ethnography: when fish change their position according to the depth of the channel, the net is lowered at the deepest spots. ninkida ngaiana jama worai, paru ninkindrupara karitjinanto jamani wirila here we net cast, fish from those here should change position into the net to enter we are casting the net in here, so that fish from around here may enter the net
[18] ngapa karitjina for water to turn brackish

ngapata nanina karitjina warai kaldri pantjila
the water has turned brackish, so that it tastes salty
[19] mita kana tulani karitjina for the country to look different to a stranger
Context: e.g. as when a person unfamiliar with the country sees a geographical feature and thinks it is within close range because he can see it with the eye, whereas [in actual fact] it remains [almost as far] away from one elevation By "elevation" is probably meant the 'crest of a sandhill'. to the next. mitata kana tulani karitjina warai, ngaiana ditji wirinani wokarala wapaia the country people to strange looks different, we sun as [it] was setting arrived the strangers thought that the place, to which we planned to come, was close at hand, but we arrived there only as the sun was setting
[20] pirra karitjina for the moon to change
Context: e.g. when the "old" moon changes to a new moon. The moon is called pinaru old man when it is waning and when it rises later each morning. It is called pirra kuparu young moon when it waxes bigger. pirra nauja karitjina warai, karari nauja kuparu moon he has changed, now he young; kuparu actually means a young animal the moon has changed; it is now new (a young) moon
[21] kajiri karitjina for a channel to change course

kajiri nauja ninkida karitjiji
here the channel strikes a new course, (or changes direction)
[22] Kajiri karitjina for the Milky way to change [direction]
Context: The tip of it, when pointing northward at night, is called kurpa, whereas the tail of it, when pointing southward, is woda. kajiri karitjina means that the kurpa is changing direction towards the west during the course of the night. Kajiri-woda tinkawirdi karitjiji tidnankarandru jendakarajelu Milky Way tip during the night turns from north until west during the night the Milky Way turns from north to west This changing of direction on the part of the Milky Way indicates to 'native' people the time [or hour] of the night.
[23] ngapa wilpa karitjina to go along a channel
[24] karitjina tikana to turn around and come back, to object, to turn back, to return

ngaiana wapala nganai, ja wolja karitjina tikala nganai
we will go but will soon be back again

Spelling: None

Mythology: This word is derived from the legend of Nurawordupununa, the muramura. Once, after swallowing a kangaroo, he changed (karitjina) into a katimarkara crocodile.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Diari [word], from kari root and wiri leaves. Both roots and leaves [of this plant] are eaten.

Spelling: None

Grammar: reciprocal.

Mythology: This word is derived from the legend of the muramura Wirrakidnina, who once invited Darana to a festive meal.

[1] muraia karkamalina to summon one another together for a sacred ceremony
[2] pingaia karkamalina to summon one another together for [an act of] blood-revenge
[3] jutjuja karkamalina to summon one another together for an exchange of trade
[4] karuwa[r]lia karkamalina to summon one another together for a circumcision
[5] malkiraia karkamalina to summon one another together for a ceremonial meal
[6] jauraia karkamalina to summon one another together to hear the news
[7] bukaia karkamalina to summon one another together for a meal
[8] wimaia karkamalina to summon one another together for a corroboree
[9] pirkinaia karkamalina to summon one another together for a game

Spelling: karka-mali-rna

Context: for a fight, corroboree, etc. Also: karkarkaramalina, or karkarkarijiribamalina.

Spelling: None

Context: "my" here refers to a person of the same totem (mardu).

Ethnography: Here, in the case of this word, in contrast to ngankana to make, the manner and means of the totemic increase-ceremonies Reuther: "die Art und Weise betreffs der Goetterverehrung". clearly meets the eye. In the case of [7], [8] and [11] [in this section], as well as in numerous other instances, the 'native' does not ngankana birds, rats and rain (as we see in [the above application of] this word), but karkana them. What, now, is the difference between talara karkana to conjure up rain and talara ngankana to make rain? The difference consists in this, that, when a 'native' man talara karkana conjures up the rain, he calls on the rain-ancestor Reuther: "Regengott". through the songs [he has] acquired and learnt from the muramura, without at the same time imitating [the acts of] the ancestral Reuther: "geschichtlichen" 'historical' muramura by painting and decorating himself. But, when a 'native' man talara ngankana makes rain, he does so in co-operation with many other people, in which case the legend of the muramura is imitated in symbol and [outward] form. The analogy is fairly well met, when I say that it is the same relationship as exists between [private] prayer in one's inner chamber and the prayers [that are offered] in public worship in the church.

[1] kana karkana to call people

ngato kana karkala nganai ngakangu marangokala
I will call people to [come and] help me
[2] poto karkana to order goods

poto ngato matja karkana warai, ngani wata wapala nganai
I have already ordered the goods, and [so] will not be going myself
[3] karuwa[r]li karkana to summon a [young] man about to be circumcised

ngato karuwali ngakani karkana warai ninkida wonkala
I have summoned my [young] uninitiate, in order to circumcise him here
[4] billinto karkana to call [to come] with a string-bag

billinto jerra wapau, ngani mara ngandandarinani ngantieli
you go over there with your string-bag to fetch the captured animals; I could not carry them all
[5] turunto karkana to call [to come] with a fire-stick

turunto jera wapau, talarali turu palimana warai
come here with your firestick; the rain has extinguished my fire
[6] widla karkana to call a woman
[7] paja karkana to call forth (or) conjure up birds

kaparanau, ngaiana paja karkala wimali, ninkida ngapa pirna
come here and [let us] conjure up the birds with [our] singing, for there is plenty of water here
[8] majaru karkana to call forth (or) conjure up rats
[9] kindala karkana to call a dog
[10] kamaneli karkana to call one's friends
[11] talara karkana to call forth (or) conjure up rain
[12] milkila karkana to call one who knows

kana milkila jera karkau, nau mita wondrananto, woderi marda parai
summon one of the people [a person who knows] to come here [and] show us the spot where the millstone is buried
[13] kunki karkana to summon an Aboriginal doctor [or medicine-man]

kunki karkamai noa jinkani pirna patai, nauja kunki maninanto
summon the medicine-man to [come and] use his magical powers, for your wife is suffering considerably
[14] ngapanto karkana to summon [someone to come] with water

turu miribau kana ngapanto karkala, ngaiana wariwariati
make a huge fire to summon the people [to come] with water, otherwise we will perish
[15] naria karkana to summon to a funeral

naria jera karkanima jelali todila
summon the people [together] around the dead man, so that we [can] bury him together
[16] muntjaia karkana to summon to [the side of] a sick man
[17] paruja karkana to summon to a meal of fish
[18] bakujeli karkana to summon or call in vain
[19] manujeli karkana to summon in a friendly manner
Context: with sincere intent or hypocritically.

Spelling: karkarka-rna

[1] noa karkarkana to seduce [someone's] wife

minandru nulia noa ngakani karkarkana warai? ngato ninaia nandrala nganai
why did he seduce my wife? I will fight him
[2] kamaneli karkarkana to entice away a friend

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

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

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

tanali ngaianina karkarkana warai tiria
they challenged (invited) us to a fight
[5] warukatia karkarkana to invite to an emu-hunt

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

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

jakajai! jundru poto marapu karkarkana warai
[my word], you have amassed a host of possessions
[7] kintala karkarkana to entice away [someone's] dog

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

nulia ninaia manujeli karkarkana warai wapala, ninaia naria nandrala
he enticed him with friendly words to accompany him, [merely] to strike him to death
[9] narieli karkarkana for death to entice [a man]

narieli nina karkarkana warai, minandru nauja wapana warai?
death led him on; why did he go?
Context: Or: he went to his death; why did he just have to go in that direction?
[10] milkieli karkarkana to beckon with the eyes

ngato nanaia milkieli karkarkana warai kutingala
I beckoned to her with my eyes secretly to abscond with her
[11] marali karkarkana to beckon with the hand
[12] junkali karkarkana angrily to entice away

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

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

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

kaparau ngakangu jela wapala, ngani mita ko
come along with me! I am unfamiliar with the country
[16] talarali karkarkana for rain to attract

naka talara godana warai, nulia kana karkarkai jerra wapala
rain has fallen yonder, which is attracting people to go there
[17] kurujeli karkarkana to lure away secretly (like a thief)

kara nulia nana kuruieli karkarkana warai
perhaps he enticed her away secretly
[18] pitarali karkarkana for the desert to beckon

pitarali ngaianina karkarkana warai jeruja
the drought beckoned us away to where we [could] satisfy [our hunger]
[19] karkarkana wapantina to respond to (follow) coaxing

tanali ngaianina karkarkana warai, ja karari ngaiani wapantiji
when they first coaxed us we didn't go, [but] now we are following them

Context: at first to resist [all] inducements, but then to go all the same.
[20] Example:

tidnankara watarali karkarkai talara
the north wind beckons the rain
[21] Example:

kilpali ngaianina karkarkana wonti turuntaia
because the [weather is] cold we are setting up camp where lots of firewood is available

Spelling: None

Grammar: masculine gender.

Context: person who is always lurking around near-by.

Mythology: The wife of Kakalbuna, with her deceased [son], was already quite close (kupiri) to the people, when she could scarcely put up with him [i.e. the malodour of his body] any longer.

Spelling: karkarka-rna-yitya

Mythology: There was once a muramura who coaxed (karkarkana) all people [to come] together; [then] when they were assembled he killed the lot.

Comparative: Diari to call together Wkng to call together Kuj to call together Ngam to call together Tir to call together Jaur to call together Jandr to call together

Spelling: None

Grammar: feminine gender.

Etymology: compounded of karka (from karkana to call; to bark), tara upper part of the thigh, parana to pursue, to follow right on after, and -ni she, denotes 'one that goes straight for her quarry, moving her legs forward (or running hard) and barking'.

Spelling: karka-tharri-rna

[1] Example:

kaparanau paua marapu ninkida
come here, there's lots of [edible] seed here

Context: Answer: nauja karkateriji, ngaiana wapananto nunkangu he calls himself (to his side), we want to go to him he is calling us to his side; let us to to him
[2] billia karkaterina to summon to his dilly-bag, out of which he is distributing food
[3] naria karkaterina to call or summon to [one's own] death
Context: to call people together to help kill another man, but to meet one's own death Tin the events that follow].
[4] tiria karkana to call the people to [engage in] a fight with him

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from karku red ochre and kanta grass; herbage, means 'grass like red ochre'.

Spelling: None

Grammar: feminine gender.

Comparative: Wkng branch Wkb branch Jaur branch Jandr branch

Mythology: This word is taken from the legend of Ngurakalana, who, once upon a time, on stepping out of the water, found that his feet were cleft just like those of an emu.

[1] pita karla adjoining branch (of a tree); fork
[2] kajiri karla tributary, subsidiary creek; ana-creek
[3] dako karla adjoining sandhill
[4] palto karla by-way, side-track
Context: which branches off from the main track.
[5] maru karla level flat that terminates in two narrow passes
[6] tidna karla diverging footprints of two people
[7] minka karla subsiduary caves that branch off from the main cave

Spelling: None

Context: Pitjirilai is a friendly form of request, whereas pitjirita expresses an emphatic 'give'.

[1] koko karla empty tree-hollow

kokuta karla, kapi pani
the hollow in the tree is empty; there are no eggs inside
[2] punga karla empty wurley

punga karla ngato najina warai, poto matja parai, kana pani
I found the hut empty and not a soul inside, yet there were things lying about
[3] mandra karla empty stomach

mandra ngani karla mauarli
my stomach is empty from hunger
[4] billi karla empty string-bag

billi karla, ngani nganti pani wirarina warai
the shoulder-bag is empty; I came across no native game
[5] ngapa karla empty water[hole]

ngapa naka karla, wata jerra palkau!
that water [hole] is empty; don't go there
[6] mara karla empty hand
Context: i.e. possessionless. ngani karla mara kalata I certainly hand empty I have no possessions whatever. (Please believe me!)
[7] mana karla empty mouth

mana karla ngaiani parana warai
we lay down to sleep (last night) without having had anything to eat

Context: i.e. with nothing to eat.
[8] pirra karla empty coolamon

ngapa ngamalkai?
have you any water?

Context: Answer: pani, pirra karla no, coolamon empty no, our coolamon is empty
[9] dalpa karla empty ears

majerra pitjirilai!
have you any chewing-tobacco?

Context: without chewing-tobacco [plugged] behind the ears

Context: Answer: ngani dalpa karla I ear empty I haven't any
[10] ngurlu karla empty edge on a millstone

ngato paua dakai ngurlu karla mina marda nauja?
I am all the time grinding seed, yet no pulp is running down into the dish. What sort of a stone is this?

Context: when a millstone doesn't grip, so that the pulp Reuther: "Brei". from the seed does not flow from the millstone into the dish

Context: It does not grip properly.
[11] paratara karla empty [featureless] plain
Context: a plain without vegetation. kanta jundru najina warai? grass you saw? did you see any herbage? Answer: paratara karla plain empty no, the plain has no vegetation
[12] ngapakutu karla empty waterhole
[13] ngara karla empty heart

ngamamai ngakangu ngana ngara jenila, ngani ngara karla
stay with me, and press my heart against yours; otherwise I will have no happiness at all

Idiom: joyless heart.
[14] talara-palku karla waterless rainclouds

talara-palku tana karla, tandra pani, windri jildri
the stormclouds are dry (waterless) they carry no rain in them, they only flash with lightning
[15] pariwilpa karla cloudless sky
[16] panto karla empty lake
[17] kajiri karla empty creek or watercourse
[18] dako karla vegetationless (empty) sandhill
[19] maru karla empty flat
Context: i.e. an ungrassed flat.
[20] minka karla empty burrow
Context: i.e. no animals inside.
[21] jama karla empty net
Context: i.e. no fish caught in it.
[22] pita karla without weapons
[23] tidna karla without footprints
Context: i.e., there are no footprints to be seen. tidna karla naka, kana pani footprints none yonder, people without there are no footprints there, therefore no people either
[24] palto karla empty track
Context: i.e. no people travelling on it. palto karla, tana wata wiringana warai track empty (without footprints) they not went past the track is without footprints, for they have not yet passed this way
[25] kunjila karla empty nest
Context: i.e. with no eggs.
[26] mangatandra karla empty head
Context: i.e. without a load on top. mangatandra karla tana tikai, wata tanali minakulno Reuther translated minakulno literally as "was eins" 'what one'. However, it is the Diari idiom for "irgend etwas" 'anything'. waltai head empty they are returning, not they anything are carrying empty-headed they are returning, without carrying anything on their heads. That is to say, anything that cannot be carried in the string [shoulder-]bag is carried on [top of] the head
[27] kapura karla empty armpit
Context: i.e. without a full string-bag under the arm. kapura karla nauja tikai, pitjiri pani armpit empty he returns, chewing-tobacco without he is coming back with empty arms, without any tobacco in his dilly-bag
[28] ngura karla empty camp
[29] mita tarli karla earth tongue empty
Idiom: devoid of foreign speakers. 'Earth' here means one's most immediate surroundings, and 'tongue' means 'language'. The meaning of the phrase, therefore, is: 'free from strange-speaking people'.

Ethnography: [The point is] that strange-speaking tribes are also invited to [participate in] a sacred ceremony. Reuther: "Goetterverehrung" In the following sentence they are invited, to be sure, but have not yet arrived. mita tarlila karlalu, tana wata wokarana warai nunkanguja pirrani earth tongue empty, they not arrived towards this in month (moon) the surrounding area is still free of strange speakers; by this moon they have not yet arrived [The intended meaning is:] 'although we have invited them and fixed the time'.
[30] mita piri karla earth space empty
Context: nobody in sight when one peers into the distance and sees not a soul. mita piri karlalu, watalu tana wokarai earth space until empty, until not they come up to now there is no indication of their coming
[31] ngapa-junga karla empty waterbag(water-skin)

ngapa-junga nauja karla, ngapala jerra kaluamai!
the waterbag is empty; draw water from over there, and fill it up
[32] kutuwilpa karla open (uncovered) hole
[33] pulparka karla unused windbreak
Context: empty of people. pulparka karla, tana kara ngurani windbreak empty, they perhaps in camp the windbreak is empty of people; they are probably in the camp Pulparka is used only when a windbreak has been erected at the water's edge; otherwise one speaks of a katu.
[34] mangatandra karla empty-head
Context: i.e. one who doesn't know what to say and who can't say anything. minandru jundru wata jaura ngamalkai? why you (sing.) not words have? why don't you say anything? Answer: a-ai, mangatandra ngani karla, baku jataiati not so, head I empty, useless [words] otherwise say don't say that, my mind is blank and I don't know what to say, except to talk idle gibberish
[35] kappa karla empty hips
Idiom: not to be wearing a belt.
[36] doku karla empty back

doku karla pudla wokarai, kupa kara pudla tintana warai
they are both arriving without a child on the back, they probably lost their child whilst they (at a remote distance) were away, that is to say, it probably died

Context: not to be carrying a child on the back.
[37] maku karla empty legs

maku karla nauja wapai, ngala woderi kintala?
he is going on his own; where is his dog?

Idiom: for no dog to be following on behind
[38] karla wapana to go empty-handed
Context: not to be carrying anything.
[39] karla tikana to return empty-handed
Context: not to have caught any game.
[40] karla kurana to intend to go empty-handed
Grammar: adverb use.
[41] karla najina to see empty
Context: to see nothing.
[42] karlani wirarina to wander around aimlessly
Context: to search around, where there is nothing to be found

Grammar: here "karlani" is in the dative case
[43] karlani terkana tikana to have wandered around aimlessly and to have returned home on the same day
[44] karla wulu both empty-handed
Context: both having caught nothing.

Spelling: None

Grammar: feminine gender.

Etymology: [Derived from] karla hind part and diri stumpy, hence 'stumpy hindquarters'.

Ethnography: The karladiri squats inside the earth for years, emerging [only] after a good rain, in order to croak and then just as quickly to return to its eternal sleep. The Aborigines eat it. During a dry spell a man can save his life from thirst through one of these [frogs], for they always have a belly full of water. They have also been placed in rank among the Kararu mardu. Anyone who belongs to this mardu may not eat this creature. If anyone were to try it, it would be said of him that he 'eats himself' (tajiterina) and he would be described as 'a dog' (kindala).

Spelling: karla-yitya

Context: i.e. who has had no fortune in the hunt. Such a man is ridiculed in the following way: karlaetja jidni ngamamai, karla tikaiati a useless hunter you are; sit down and stay home You still come back empty-handed, regardless.

Mythology: This word originates from the muramura Pirnawarankana, who once went out hunging. However, having caught nothing, he came back empty-handed (karla).

Comparative: Wkng empty Ngam empty

:

[1] Example:

pitjiri billi nuluwa kanali karlakarlana warai
this man did not accept the tobacco-bag (as a form of remuneration), because it was not good enough for him
[2] marda-kalara, kalti, pirra, karlakarlana not to like a stone-axe, spear, or wooden dish
[3] Example:

nulia mauarli karlakarlana warai, ninaia morla jinkianimai!
because of his enormous hunger he is not satisfied with so little; give him more to eat
[4] mankara karlakarlana not to like a girl

nulia mankara karlakarlana warai, nani wata mudla ngumu
he doesn't want that young maiden for a wife, because she does not have an attractive face
[5] widla karlakarlana for a woman to dislike

nania widla materi nankanani karlakarlai, nania materi kulnuni milkiriji
she cannot tolerate her husband, because she has her eyes on another man
[6] ngapa karlakarlana to dislike the water
[7] kana-baka karlakarlana to despise a person's ways
Context: to hold a certain manner of people in contempt

Spelling: None

Mythology: This word originates from one of the muramura of the Pillatapa people. Once when he was going out hunting, his wife wanted him to take along his children, but he was unwilling (karlakarlana) to comply.

jidna wata ngato ngantjai, jidni poto-karlakarlanietja
I can't stand you, for you despise [all manner of] things

Spelling: None

Grammar: This word has the same meaning as karlakarlana, with but one difference, namely that this word karlakarlarina governs the accusative, whereas the other governs the dative; furthermore, whilst karlakarlana refers to a person or thing, karlakarlarina refers to a process that goes on inside one's own person.

:

[1] Example:

nuluwata karlajila, nauwa tiri pantjijila
he is starting to say nasty things, so that it is likely to lead to trouble
[2] Example:

nejiai! tanali jidna karlana warai jaura madlentjali
0h brother, they have been slandering you with malicious gossip
[3] Example:

nulia karlana warai jaura madlentjali noani nunkanani
he slandered his wife with malicious gossip

:

[1] Example:

ngani palkuta karlapankariji muntja manila
I [can] feel pains in my body just as if I am going to take ill
[2] tidna karlapankarina to experience pains in the feet

ngani tidna karlapankariji dilkala
I [can] feel pains in my feet, for there are prickles stuck in them
[3] mara karlapankarina to have painful [or sore] hands
Context: e.g. from digging.
[4] milki karlapankarina to have painful [or sore] eyes

mitali ngaianina dakana warai, ngaiani milki karlapankariji
the wind blew sand into our faces, so that our eyes are painful
[5] talarala karlapankarina for a rain-walker to feel a sense of pain as it strikes against his body

talarala ngani dala karlapankariji, kati pani
as one who walks in the rain, I feel the pain on my skin, as I am wearing no clothes
[6] mangatandra karlapankarina to have a headache

ngani mangatandra karlapankarijila, jura wapanau turu manila
my head is hurting (from so much carrying); you go and fetch the firewood

Context: after one has been carrying something on the head.
[7] kana karlapankarina to suffer bereavement

nauja kana karlapankarijila, wata ngaiani ninaia morla jupananto
the man is already deeply depressed [or bereaved]; we don't want to distress him any further
Context: by forcing him to come with us.

Context: e.g. at the loss of a child.
[8] noani karlapankarina to dissociate from one's marriage partner

pilki turarau, ngani karlapankariji jinkangu jela turarala
you [go and] sleep elsewhere; I am withdrawing, for I don't want to sleep together with you [any longer]
[9] jaurani karlapankarina to reject an invitation

jaura jerralu padakanau, ngaiani jaurani karlapankarinani
I "go with" your invitation elsewhere; we will not accept it
[10] karlapankarina kurana to speak sharp words

nauja jaura jatana karlapankarina kurana warai wapala
he uttered [some] biting words as he walked off

:

Spelling: karli

[1] Example:

jura matja mudana warai?
have you finished (it) [yet]?

Context: Answer: karli mudana warai already finished [we have] finished already Related here in meaning are the two words, matja and karli, both being adverbs of time. matja is better expressed by finished and karli by already.
[2] Example:

karli wapana warai
already gone
[3] Example:

karli tikana warai
already come back
[4] Example:

karli puntina warai
already departed
[5] Example:

karli jaura mudana warai
the speech is already over
[6] Example:

karli nari
already dead
[7] Example:

karli paru dukarana warai
the fish are already taken out of the net
[8] Example:

karli jama karpana warai
the net [is] already mended
[9] Example:

karli billi mudana warai
the string-bag [is] already finished
[10] Example:

karli najinkana warai
already met up with each other
Context: having bypassed each other.
[11] Example:

karli tana ngurani tiririna warai baku
they have [already] had an argument in camp over nothing
[12] Example:

karli nulu padakana warai kurieli widla
like a thief, has has already eloped with a woman
[13] Example:

nau karli kantanila
he is already sufficiently grown-up to be circumcised, therefore he must remain aloof from the camp, etc.

:

[1] poto karlibana not to accept gifts

ngakani jundru minani karlibai?
why don't you accept [these] things from me?
[2] buka karlibana to decline food

buka noaia jinkanaia wata karlibamai! bakujeli tajiamai!
don't despise the food your wife has brought you! just eat it!
[3] jaura karlibana not to accept words (of invitation)

jaura tanani ngaiani karlibai, tanali windri tjikatjikaia karkai
we are not accepting their invitation, for they merely want to mislead us into doing wrong
[4] mita karlibana to hold a country in disdain

nulia ngaianini mita karlibai, ngaianani mita nulia madlentji patai
he has a poor opinion of our country; yes, he even calls it bad
[5] neji karlibana to hold an elder brother in contempt

neji jinkani tiri baku, wata kana nandrani
your elder brother is not a real man, for as yet he has not killed a [single] man

Context: Remarks like this are taken very amiss, and not seldom lead to fighting.
[6] billi karlibana to dislike a dilly-bag

billi jinkani ngato karlibai, malka madlentji nania, muntali ngamalkamai!
keep your dilly-bag to yourself; I don't wish to exchange it (her), for you have not woven any markings into it
[7] punga karlibana to regard a wurley as unpleasant

punga ngana nulu karlibana warai, ngato nana dukarala nganai, tankubana ngumu wotila
he found my wurley much to his disliking, so tomorrow I shall take it down and build a better one
[8] paltu karlibana not to like a [certain] track, or: not to like to go a [certain] way

nulia paltu ngaianini karlibai, nulia ngantjai paltu talku
he does not like our track (because it is crooked); he wants to take a direct course
[9] marda karlibana to dislike a millstone

wata marda ngakani karlibau! bakujeli dakamai marda panini
don't despise my millstone now, for we have no other

Context: Many stones are effective, many others are not.
[10] mura karlibana not to like a (particular) ceremony

mura ngaianini tuldruni-mara, mura juranina windri wuntu wanaetja
our sacred ceremony consists more of dancing (brisk movements), yours of only simple movements'. In the former instance more real dancing, in the latter only physical movements, i.e. more shuffling of the feet or movements of the upper part of the body
[11] mangawaru karlibana not to like widows

mangawaru juranina ngaiani karlibai, jura nana ngamalkani nejieli
we don't like your widow, for among you she stands under the guardianship of the elder brother
[12] pantu karlibana to hold a lake in humble regard

pantu juranina wakawaka, ngaianini panto pirna
your lake is small, but ours is a big one
[13] jama karlibana to attach little value to a net

jutapata jinkani jama, burakani jeri terkai ngapanita, ngato jidna jama karlibai
your net is of little value, for you don't catch anything with it: it stands in water just as if on dry [land]; I think little of it
[14] widla karlibana not to accept women
Context: (as envoys). tanali widla ngaianani karlibana warai, nakaldra tirimalina tanali ngantjai they women ours have not accepted, again to fight they want they have not accepted the mediation of our women, an indication that they want to resume the fight

Ethnography: Note: If it is desired to establish peace with a neighbouring tribe or with [the people of] another area, several women are sent as envoys of peace. With these women it is permissible to fornicate. If peace is not desired [by the opposition], the women are simply sent back without anything having been done to them. This is an indication that no peace is desired. As a rule, young and talkative women are sent. No [harm] is allowed to befall a woman.

:

Spelling: None

Context: meaning as above.

:

Spelling: None

Mythology: Kurlumokuna hesitatingly followed his uncle.

[1] kanani karlibana blindly to accompany people
[2] nejini karlibana blindly to follow one's elder brother
[3] kindala kamanelini karlibana for a dog blindly to follow friends
[4] kamanelini karlibana hesitatingly (irresolutely) to follow a friend

Spelling: None

Grammar: middle voice.

Spelling: karli-ku

Context: more indefinite on account of remoteness.

[1] Example:

karliko ngani wapajila
I am ready to go
Context: yet the person remains sitting and can still have his mind changed.
[2] Example:

karliko pungata tampurina warai
the hut is already collapsing [more or less]
Context: visible from some distance way.

Spelling: None

Grammar: feminine gender.

Etymology: comprised of karli already, tiritiri or tirimalina to fight one another, and -ni she, signifies '[bitch] that fights with other dogs'.

Spelling: karli-tha

Context: expressing personal certainty of something one has seen with his eyes. karlita ngato pita manina wonti already for sure I weapons grabbed I have, [in fact], already brought my weapons

Mythology: This word bears reference to the muramura Mandramankana. None of his men wanted to go along, so he said: karlita ngani wapajila.

Spelling: kalhumpa

Alternative: kadlhumpa

Grammar: masculine gender.

Semclass: Plants

Addition: Austin recorded this with the gloss 'clover'. Gason p288 gives "kuloomba indigenous clover, when young cooked by the natives and eaten in large quantities". Reuther also spells this as kalumpa and kalumba and describes it as 'type of flowering plant that has fruit that can be eaten'.

Mythology: The muramura is Ngurakalana.

Xref: No. 2597-25, No. 3050-48, No. 3397-34.

Spelling: None

Grammar: masculine gender.

Etymology: composed of karlu testicles, warankana to disappear and -na he, indicates 'one that has lost its testicles'.

Spelling: karpakarpa

[1] tali karpakarpa heavy tongue
Context: tongue which stutters. nulia tali karpakarpa dankana warai he (boy) tongue heavy was born the lad was born with an impediment in his speech
[2] mara karpakarpa deformed hand
[3] tidna karpakarpa deformed foot
[4] milki karpakarpa uneven, abnormal eye
[5] mudla karpakarpa unshapely nose
[6] nari karpakarpa dissimilar dead people
Context: when their graves are not orientated in the same direction. All dead people had to be buried facing the south, and were not allowed to be interred facing any other direction.
[7] karpakarpa ngankamalina to negotiate on disagreeable terms, not to be able to come to an agreement
Grammar: adverb use.
[8] mita karpakarpa ngankana to disagree on territorial arrangements
Grammar: adverb use.

Context: not to be able to come to terms about a certain locality.
[9] kajiri karpakarpa river that divides into various channels
Context: so that it is no longer possible to distinguish the main channel, e.g. a river-delta.
[10] dako karpakarpa uneven sandhills
Context: large and small ones.
[11] panto karpakarpa scattered lakes
Context: that are scattered in various places within one's tribal territory.
[12] minka karpakarpa scattered caves
Context: that fan out in various directions from the main cave.
[13] palto karpakarpa divided track
Context: that fans out and leads off in different directions. palto nauja karpakarpa, palto ngapanto woderi? track he divides, track with water where? here the track divides in various directions; which now is the track [that will lead us] to water? That is, where we will find water?.
[14] billi karpakarpa string-bag with an unevenly-woven mesh

minandru jundru billi karpakarpa dakana warai? jundru tinkani dakana warai?
why you string-bag uneven mesh wove? you during the night wove?
[15] mita wilpa karpakarpa country that has lots of holes
Context: country in which one can easily lose his way. nauja mita wilpa karpakarpa poto marapu ninkida kana tintateriji he land holes confusing, Reuther: "kreuz und quer". Compare paragraph 12. often [here] many people get lost this country is so difficult to recognize, that many people have already lost their way in it
[16] malka karpakarpa various symbols

nauja malka karpakarpa kuraterina warai
he has painted himself with variously-coloured markings
[17] tjilpi karpakarpa forked branches or boughs in all directions

nania pita wodandru tjilpi karpakarpa
from its trunk the tree has branches spreading out in all directions, or: the branches on the tree have grown around the trunk in all directions
[18] kapara karpakarpa intertwined roots

nania pita kapara karpakarpa ngamalkai, nania ngurunguru terkai
the tree has a mass of tangled roots; it stands so firmly, that the wind cannot blow it over (or uproot it)
[19] poto kapara karpakarpa thing important complicated
Context: a complicated article of importance, i.e. for an important article of trade to be not in proper order. This [refers to] a trading article, introduced from far away, which has passed through various hands, and of which it is not known whether it is meant to be exchanged for one thing or another. nauja kana poto kapara karpakarpa, wata jura nunkangundru maninanto he man thing main important or valuable) complicated, not you [pl.] from him shall take this man has a suspicious article (on him); you shall not exchange anything with him For one thing, the article could have been stolen, so that one could land into trouble over it; for another thing, an exchange could be effected through the deal which would not be desirable. Therefore it would be better not to become involved.
[20] wondiri karpakarpa unclearly-defined tribal boundary
Context: This comes about when no range of hills, creeks or other special features of the landscape noticeably demarcate the boundary between one tribe and another. For example, a nervous man may say: ngani wata wapala nganai wondiri karpakarpani I not go will boundary over an undefined I will not go beyond the boundary, [for] it is not known where it runs along. That is, 'I would rather stay back and play safe'. The point here at issue, as in many other cases, is food, i.e. seed or edible plants or animals for hunting.
[21] marda karpakarpa large and small ranges of hills, low and high ranges of hills

mardala marda karpakarpani ngamai
inhabitants of the mountain-range dwell in between large and small ranges of hills
[22] ngura karpakarpa wurleys at various places

minandru jura ngura karpakarpata ngankaji, ngura kulno ngankanimai!
why do you put up your wurleys in scattered formation (here and there)? Stay together in one spot!
[23] maru karpakarpa uneven plain

maru nauja karpakarpa morlako
the plain is so constituted, that one cannot see across it

Context: i.e. a plain that has both elevations and depressions alike.
[24] ngapa wirari karpakarpa water in every hole

baku wapau, ngapa wirari karpakarpa parai
go on your way without any provisions, for water lies in every depression. (It has just rained)
[25] ngapa jukari karpakarpa spring where water wells up out of the ground at various points

Spelling: karpakarpa-yitya

Mythology: This word is taken from the legend of Katrimitina, the muramura, who once formed large and small footprints around his wurley, so that his brother should think that lots of visitors had been there. Cf. the legend.

jidni billi karpakarpanietja, minandru jundru wata billi ngumu dakai
you make string-bags incorrectly; why don't you make a nice string-bag?

Spelling: karpakarpa-ri-rna

[1] Example:

kajiri nauja matja kulno ngariji, ja ngadani nauja karpakarpariji
the stream of water flows down in one channel, but lower down it forms numerous small tributaries
[2] to separate, to disjoin

nauja palto wapai, ja naka nauja karpakarpariji
at first the track runs along without any by-paths, but over there it divides
[3] to be confused

kana tidna karpakarparina wonti jirijiri
this man's footprints zigzagged in complete disorder

Context: like those of a crazy man who keeps running backwards and forwards.

Spelling: karpa-rna

[1] jama karpana to mend a net
[2] billi karpana to repair a string-bag
[3] dala karpana to sew skins together
Addition: Scherer's suggested correction here is incorrect. darla is 'skin' while Reuther's "tala" generally represents tharla 'name'.

Context: for a rug.
[4] dampangara dala karpana to sew pelican skins together
[5] piriltja karpana to prepare decorations for a sacred ceremony (dance)
Context: various symbols of the different totemic ancestors ("demi-gods"). Reuther: "Untergoetter".
[6] punga karpana to repair a wurley
[7] nari karpana to wrap up a dead body
Context: in a net.
[8] dapa karpana to tie up a wound, to bandage a wound
Context: to tie string around a wound.
[9] kirra karpana to tie boomerangs together into a bundle
[10] piri karpana to fill up a gap in the ring
Context: during the encirclement of men or animals.
[11] pariwilpa karpana to envelop the sky with dust and clouds
[12] mana karpana to sew up the mouth
Idiom: to hold one's tongue, to keep silence. Also, to order silence.
[13] karpana kurana to mend and make ready
Grammar: adverb use.

Spelling: karpa-rna-yitya

Mythology: Pintanganina, the muramura, was the first to weave nets and mend them. From here the word took its origin.

nauja jama karpanietja morlalu
he is certainly a net-maker

Spelling: None

Grammar: masculine gender.

Spelling: karruwali puka

Ethnography: This is given in honour of a youth on the eve of his circumcision. The festivities associated therewith usually last for several days. Circumcision is carried out towards morning, after friends, relatives and festival guests have been given an extravagant meal the night before.

Spelling: karruwali

Grammar: masculine gender.

Ethnography: When a young lad is grown up, he is taken away from his family, and, together with other youths of his age, is sent away from the camp. Meanwhile, until the time of his circumcision, he is called a kantala, that is, 'a bush dweller' Reuther: "Graser". Cf. footnote under No. 26 of this Dictionary. It should not be overlooked that, although Reuther translates kanta with 'grass,' this is a qeneric term to include all types of herbage, bush and shrubbery. Cf. kanta nguja, No. 366 to No. 490.

Etymology: [The word is a compound of] karu one who is not painted up, not decorated and warli secret, and means 'one who remains secluded and without [ceremonial] decoration'.

Ethnography: Up to the time of his circumcision the youth is not allowed to decorate himself with paint. In addition to that, he must remain in seclusion as 'a camper out bush' or as a maraljerra.

Mythology: The [custom] of removing a karuwarli from the camp originates with the muramura Tjarluwarina, whose mother had no husband. This woman, Patokarini [by name], once devoured a dog, and in consequence thereof gave birth to Tjarluwarina. Soon after he was born she sent him out as a karuwarlila, Again, as in paragraph [4] above, Reuther adds the unexplained -la suffix whereupon he was circumcised.

Addition: The suffix -la mentioned in Scherer's note is -lha meaning 'new information', indicating a change in circumstances.

[1] Example:

ngaiani ninaia maraljerra ngankana warai, wolja materi ngankala
we have sent him out of the camp, in order to circumcise him in due course
[2] karuwarli dankana to give birth to a boy

nandru karuwarli dankana warai
he has given birth to a boy
[3] karuwarli taribana to send away a youth who is about to be circumcised
Context: to remove him from the camp. karuwarli ngaiani matja taribana warai we have already hunted away the young lad who is to be circumcised
[4] karuwarlila jurborina to bring in a young lad who is to be circumcised
Context: something that is done with solemn ceremony. karluwalila matja jurborina warai wimaia the uncircumcised [lad] has just come in for the ceremony
[5] karuwarli wonkana to stage a circumcision song

tanali jelaua karuwarli wonkai
somewhere they are putting on a circumcision ceremony (song)
[6] karuwarli tjanka ngankana to soften up an uncircumcised novice
Context: to grab him and bring him near [for presentation].
[7] karuwarli kuri widmana to hang a knee-cover (a broad bone) around an uninitiate
Context: for a sign that he is about to be circumcised.

Addition: The kuri is an ornament, typically made of sea shell and hung around the neck.
[8] karuwarli dakadaribana to present an uninitiated [youth]
Ethnography: This takes place one or two days before the [operation], whereupon he is rubbed in with fat and ochre for the first time.
[9] karuwarli malka kurana to paint an uninitiate
Context: to paint certain [decorative] symbols on a boy to be initiated.
[10] karuwarli turumanja jinkina to give the uninitiate a firestick
Ethnography: This takes place when he leaves the camp, so that he can make his own fire.
[11] karuwarli kirra wonkibana to sing the boomerang of an uninitiate
Ethnography: As a bush-dweller, he may not use a boomerang, otherwise the circumcision [operation] may miscarry.
[12] karuwarli pinta tajina to eat the bond of the uninitiated
Ethnography: [to join] the ranks (union) of the circumcised; [to undergo] the act of initiation ("circumcision"). When the circumcision wound has healed, a man is "circumcised" More correctly, 'subincised' a second time. The penis is cut on the underside with a stone knife, as far as the urethra; this is said to be an extremely painful [act of surgery]. Any person who underwent this operation was known as a kulpi, while the person who went through only the first [stage] was a tjutju. The uninitiate is called a karuwarli by all the tribes.

Spelling: kata

Grammar: feminine gender.

Spelling: None

Etymology: derived from kata louse, katalkana to snap with its teeth, -ri the intransitive verb marker, and -na he, signifies '[a dog] that searches for fleas with snapping teeth'.

:

[1] watarali katana to freeze as a result of a cold wind

ngani watarali katai, turu jerra maniau ngaldra tarala
fetch [some] firewood from over there for us tokindle; I'm freezing
[2] mana katana for one's teeth to chatter

ngani ngapa tapana warai, ja ngani mana katai
I have drunk (cold) water, and now my teeth are chattering
[3] tidna katana for one's feet to feel frozen

ngani burujeli tidna katai, ngaiani ninkida turu tarai tidna ngurkumala
my feet are frozen from (walking through) the frost; we are kindling a fire here to warm ourselves i.e. our feet
[4] woltja katana for one's buttocks (backside) to feel frozen

ngani woltja katana warai tinkani kilpali, ngato karari turu pirna waltalapa
last night I was frozen stiff from the cold; I will now fetch a whole lot of firewood (so that we don't freeze again tonight)
[5] mara katana for one's hands to be stiff from the cold
[6] mudla katana for one's face to be frozen

ngani mudla katai watarankari wapana, ngaiani wolja katuni ngamananto
my face is frozen from walking against the wind, so I am glad that we shall soon be sitting behind a windbreak
[7] palku katana for one's body to be frozen, to shiver with cold

ngani matja palku ngakani pratjana katai, ngato muntja manila nganai
I am frozen in every member of my body; 1 will probably contract illness
[8] pariwilpa katana for the sky to be freezing
Context: for the air, atmosphere to be cold. pariwilpa katanani, ngaiana katana tinkani parai kilpali the sky when freezing we to shiver in the night lying down from cold when the air is freezing, we lie down at night shivering with cold
[9] mita katana for the ground to be frozen

mita katai nauta, ngaiani morla wapai turuntaia
if the ground here gets cold, we will go further that way where there is lots of firewood

Context: i.e. to retreat from the plain, which the Aborigine prefers because of its [better] vision, and withdraw into the bush.
[10] ngara katana for the heart to freeze, to grow numb, to congeal

jakajai! ngani ngarrai ja kilpali katai, ngara ngani tutungai
I am shivering and freezing with cold; my heart is only just throbbing
[11] tana mankara worali the Seven Sisters

tanali kilpa nangai, ngaiani bakalali katananto
the Seven Sisters bring on cold weather everywhere, (they are visible in the sky during winter), so that we have to freeze on account of the severe cold.

Spelling: karta-nga-iyirpa-lha-rlu

Spelling: karta-nga-iyirpa-rna

Context: e.g. thunder, waves, wind.

Spelling: karta-nga-iyirpa-rna tharri-rna

Spelling: karta-nga-iyirpa-rna-yitya

Spelling: kathathara

Grammar: feminine gender.

Mythology: Its [associated] muramura was Kakapitina.

Semclass: Birds

Xref: 3270

Addition: under No. 3910 Scherer has a footnote "According to J.G. Irrgang, the katatara is the green shell-parrot". Contemporary speakers use the term to refer to 'budgerigar', Melopsittacus undulatus.

Spelling: kathi

Grammar: masculine gender.

Mythology: This word bears reference to the muramura Papapapana, who appeared in the form of a bird, and laid eggs. However, whilst hatching these, he lost his lovely appearance, namely, a portion of his feathers (clothing), which considerably changed his looks.

Comparative: Wkng clothing Wkb clothing Jaur clothing

[1] tjukuru-kati rug made of kangaroo fur
[2] tampangara-kati rug made of pelican skin
[3] kantu-kati rug made of wallaby fur
[4] mari-kati rug made of scrub-wallaby fur
[5] kanunka-kati 'kanunka' fur rug
Context: These animals are practically extinct.
[6] pildra-kati possum fur/skin rug
Context: Also these animals are now hard to come by.
[7] punku-kati underspread (or covering) for children
Ethnography: made of a coarse hemp.
[8] tidna-kati kurdaitcha shoes
Ethnography: The latter were for [use by] the sorcerers, whose footprints were not allowed to be discovered; therefore they wore a type of shoe which left no footprints behind. kati also denotes the hair-covering of land animals and the plumage of birds people and fish are naked. All land animals Aboriginals classify as 'animals' all creatures that are confined to the ground, whether they have fur, feathers, or skin. Thus, even emus are classed as 'animals' because they cannot fly. such as snakes, lizards, etc. wear their own peculiar kati. Under no circumstances, however, is this to be confused with the skin, hence to be viewed not from without but from within, that is to say, from the point of view of the individual [creature's] warmth. Thus, an animal may have a beautiful or not-so-beautiful kati; notwithstanding, for that animal it is the essential warmth-giving cover for the preservation of life.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: derived from kati branch and butubutu head, refers to the heads or seedpods on the branches.

Spelling: kathi-ipa-rna

[1] billi katibana to hang up a net-bag

Darali billi nunkani katibana wonti pitani, ja ngatamurajeli kirrali wilpa ngankana wonti
Darana, the 'muramura', once hung his net-bag on a tree, and his sons threw a boomerang and made a hole in it
Context: so the food ran out.
[2] nganti katibana to hang up meat

nganti katibau kindalani
hang the meat up out of reach of (away from) the dogs
[3] ngapajunga katibana to hang up a [skin] waterbag
[4] paua katibana to hang up seed (in a net-bag on a tree)
[5] pirra ngampura katibana to hold up (pick up) a large coolamon [or wooden dish]
Context: to display it.

Ethnography: Whenever someone had finished [making] an article, he was obliged to display it, for it was an offence against the [spirit of] community for one to keep anything secret.
[6] katibana kurana to protect by hanging up
Grammar: adverb use.

Spelling: kathipa-rna

[1] jaurali katibana to cool down with words, to pacify with words

nulukata jaurali ngaianina katibajildra
his friendly exhortation has drawn the heat off our anger
[2] kunkijeli katibana for an Aboriginal doctor to cool [something] down

kunkijeli ngana palku katibana warai
the Aboriginal doctor has cooled down my body, in other words, he has drawn the heat out of my fever
[3] talarali katibana for rain to cool down

nandruja talarali ngaianina katibana warai
the rain has cooled us down
Context: so that we don't need to perspire so much any more.
[4] pungalali katibana for shade to cool down

pungalali ngana woldrapirnani katibana warai
the shade (of a tree or a cloud) has cooled me from the excessive heat
[5] kangujeli katibana for perspiration to make cool

pirna ngani kangu ngakana warai, ngato kutu bakunani; matja mudana, kangujeli ngana katibana warai
I was heavily perspiring as I dug a hole, but when I was finished the perspiration cooled me down
Context: I almost froze.
[6] punga katibana for a wurley to cool down

punga kokujeli jidna katibala nganai, jidni nunkangu ngamanani
if you seat yourself in the centre of the hut, the shade and the draught will cool you down
[7] mitali katibana for country to cool down

nulupara mitali ngana katibai
this country cools me down

Context: that is to say, the people who live here appease my anger, since they are peace-loving.
[8] Example:

ngapali ngana kumari katibai
water cools down my blood
[9] ditji katibana to cool down the sun

talara palkujieli ditji katibanani ngaiani wapala nganai
when rainclouds cover [and thus cool down] the sun, we will set out

Ethnography: A native man does not like to travel in [the heat of] the sun, because it burns his feet.
[10] nganti katibana to cool off meat

nganti jerra dukaramai turundru ninaia katibala
take that meat over there out of the fire to cool it off
[11] buka katibana to cool off bread

Spelling: None

Context: can be used in reference to the wind. watara nania katibanietja the wind is a cooling thing

Mythology: This word is derived from the legend of the Seven Sisters. When the Mankara Wora had no firewood at Nunkuburunani, they were severely frozen (katana) by the cold. Cf. the legend.

Comparative: Diari to freeze Wkng to freeze Kuj to freeze Ngam to freeze Wkb to freeze Jaur to freeze Jandr to freeze

Spelling: kathi-ipa-rna-yitya

Grammar: masculine gender.

Spelling: kardimarkaRa

Grammar: feminine gender.

Etymology: katimarkara is a Ngamani word and is a compound of the adjective kati very stout, e.g. a stout tree, and the verb markarana to crawl, to glide along on the stomach. It means 'a fat crawler'.

Ethnography: The katimarkara features in many of the legends, and for the most part is accorded divine honours. At Kudnangaua, Jultjurani, Ngurluparani, Wonawaruwonpani, Jerpawarili, and Mardapirila there are some that are regarded with sacred reverence. Generally speaking, the kadimarkara bear some relationship to the sorcerers, or, vice versa, these with them. Sorcerers [claim to] see them only in waterholes, and have power over them. If anyone wants to wade through the water, the sorcerer goes in first, treading on the jaws of the katimarkara, so that it cannot swallow anyone; only then may the people follow him, and pass through the water. In Salt Creek the katimarkara once swallowed a number of people, and so the kunki sorcerers in turn swallowed them. Their bones are still pointed out today.

Spelling: kathi-rna

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

[1] pitani katina to climb a tree

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

marukutuja ngaiani mardani katiji
to obtain red ochre we have to climb up a range
[3] narini katina to tread on the dead

kamaneli narini watimokuni katiji jindrala
blood relatives ascend a grave-mound (i.e. logs that cover the grave) in order to mourn

Context: i.e. on a grave-mound.
[4] kanani katina to step or climb on to people

kana kapara kulno kana kapara kulnuni kanali katiji
one distinguished man exceeds another distinguished man in prestige

Idiom: to rise in prestige.
[5] potujeli katina to surpass in possessions, to have more things than others

nauja potuieli marapuni katiji
in the number of goods he surpasses most [people]
Context: i.e., he has the most possessions.
[6] mitali katina in [the matter of] one's country to surpass

tana ngaianingu mitali katiji ngapa kajirali
in respect to country they surpass us, for they have more [watered] creeks
Context: or: their country is better than ours, for they have more [watered] creeks in which edible plants (grass) grow.

Context: for the country within one's tribal boundaries to be better.
[7] pariwilpali katina for the heavens to ascend
Context: i.e. to reach up to heaven. naua N.H. pariwilpali katinietja he N.H. heaven climber with his song (of invocation) he attains to the highest meaning: he surpasses all others, for, when he appeals for rain it always sets in.
[8] ngantieli katina to surpass in [the number of] animals
Context: i.e. to kill more game than others. nulia ngantieli katina warai he with animals surpassed he caught more [game] than others
[9] mungarali katina in spirit (soul) to ascend on high
Idiom: i.e. to give oneself airs. nauja kana mungarali katiji: kaparanau, ngaiani ninaia wontjala nganai he man with soul ascends; come, we him try out will this man greatly prides himself; come, let us try him out [to see] if he is really as strong [as he claims].

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

kujirani katiau turu najila
climb the highest ridge and look around you, [to see] if you can't detect a fire
[12] dakuni katina to climb onto a sandhill

dakuni katiau ngulukala kintalani
climb up the sandhill, to lie stealthily in wait for wild dogs
[13] milki katina to lift up one's eyes

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

minandru jidni ngakani potuni milki katiji, jundru ngundrai palpa manila?
why do you pay attention to what's mine? Evidently you plan to take something
[16] pitani katina to climb a tree

pildra katiji pitani
an opossum is climbing the tree
[17] pirnani katina to outdo a superior

nauia nunkangu kana pirnani katina warai tirieli
he got angry and beat the big[ger] fellow
[18] milki katina tikana to keep one's eyes fixed [on something] while returning home
Grammar: adverb use.

:

[1] paua katjirimana to store up seed

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

womali tjutju marapu katjirimai
a 'woma' devours a lot of insects
[8] mitali katjirimana for the earth to swallow up

mitali kana marapu katjirimai
the earth swallows (devours) lots of (all) people
[9] Example:

mitali katjirimai ngapa
the ground absorbs water
[10] Example:

wirkali ngapa katjirimai
cracks (in the surface of the ground) quickly absorb (eagerly devour) the water
[11] katjirimana julkana gluttonously to devour and swallow

Spelling: None

Grammar: masculine gender.

Mythology: This word relates to the muramura Kantajinkana, who devoured (katjirimana) humans as well as all edible plants.

Comparative: Diari to swallow up Wkng to swallow up Kuj to swallow up Wkb to swallow up Jaur to swallow up Jandr to swallow up

Spelling: None

Context: as in No. 1503.

Grammar: feminine gender.

Spelling: katu

Grammar: masculine gender.

Ethnography: Boughs or bushes are laid across each other in a semi-circle, or stuck [into the ground] on the windward side. Behind these protection is sought and obtained from the wind. It can be readily understood that a naked Aboriginal man, especially when he is on walkabout, selects a site for the night-camp, where he has sufficient firewood to burn for the night and where bushes are available for a katu, so that he is able to protect his body against the nocturnal cold. At home in the camp, in front of the doorway of his wurley, an Aboriginal man erects a katu wing, made of brush-wood, so that at every change of the wind he does not have to alter the doorway of his hut on account of the smoke. Here, too, on a still summer's night he sets up his place of rest. At other times this type of forecourt to his hut is reserved as sleeping quarters for the youths or young girls, the latter of whom are placed under the supervision of their elders. They may not sleep inside the hut alongside of married couples, nor loiter about here and there at will.

[1] katu kurana to erect a windbreak

ninkida turu marapu ninkida ngaiani katu kurala nganai turarala
here is lots of firewood; here we will erect a windbreak for ourselves behind which to sleep
[2] karuwalila katu windbreak for [youths, novices] who are to be circumcised
Ethnography: Especially does the katu here serve at the same time as a screen (curtain), to block out the view of the women. While the circumcision festivities are in progress, the katu is erected two days prior to the circumcision act, and the candidates for the circumcision have to remain [seated] behind it. for the duration of those two days [a lot of] singing goes on behind the katu, whilst the women outside listen to it. [However], on the day of the circumcision the women have to withdraw to a [safe] distance.
[3] mura katu corroboree windbreak
Ethnography: On the occasion of the sacred ceremonies Reuther: "Goetterverehrunaen". (petitioning of the 'deities' for blessing and success) a katu is erected, within which the sacred chants (prayers) are sung and the decorations (painting of the body) are carried out, so that in due course [the actors] may make their attractive appearance before the assembled throng. The women and uninitiated men are stationed outside of the katu.
[4] katuni wapana to go within a windbreak
Context: i.e. to go where one is sheltered from the wind. ninkida watara kilpa ngaiani katuni wapala nganai dakuni tokuni here wind cold, we into shelter go will, sandhill ridge behind the wind here is cold; we will go behind the sandhill in order to be sheltered from the wind.
[5] pauani katu kurana to erect a screen around (unwinnowed) seed

pauani katu kurau, watarali nania piltjaru ngankaiati
erect a screen around the seed, so that the wind does not blow it away

Ethnography: Seed is first left to lie on a heap in order to dry out and so that the husks may burst open in the heat. Then a screen of bushes is set up around it, so that the wind does not scatter it.
[6] katu terkana to stand like a windbreak
Context: to stand guard (outpost), so that the encircled enemy may not escape or get away.

Ethnography: This task is carried out by those who are in some way closely related to the person about to be murdered. In general they consent to the murder of the person concerned, only they do not lend a [helping] hand, so as to keep themselves free of every suspicion. And so a 'native' man will never in actual deed help to kill anyone who belongs to the same mardu totem] as himself. Anyone who belongs to the same mardu as myself is palku ngakani my body, tantamount to my own self, i.e. my own body. In this instance the person concerned engages in katu terkana, so that he commits no offence to his [own] disadvantage, in other words, he has no need to fear revenge. In the same way I will not lay a hand on a man who belongs to the same mardu as my wife. By so doing I would heap great dishonour upon her. She would appeal to her relatives, and [so] it could easily happen that they would take my wife away from me, because I had shown little regard for her totem Reuther: "Geschlecht". If, however, death has been planned against a man, who belongs to the same mardu as my wife and at whose death I am expected to lend a [helping] hand, I [merely] occupy an advance post. On the other hand, if I save such a man's life by way of intercession, I am very highly respected by people of the same mardu. In the same way a man of the same mura as another, helps not to kill him, for, in common with him, he serves kapara kulno one headman.
[7] naria katu dead man's windbreak
Ethnography: A katu is set up at the grave of a dead man, so that the spirit of the deceased can sit behind it when it comes out of the grave and [so] be sheltered from the wind.
[8] katu clouds that have shed their rain
Context: These cover the earth (mita walpana), i.e. they ward off the sun's rays, so that they do not cast such heat upon the earth.
[9] nganka katu hedge of beard
Context: i.e. an inn-shorn beard.

Ethnography: The instructors of the law teach that no one is allowed to shave off his beard, except on the occasion of a religious festival. Whilst it was even law in this case that one could not "approach the deities" with an unshorn beard, in other instances the beard offered protection against boomerangs. Whoever shore his beard was struck by a boomerang in every fight. [On the other hand], those who fetched bukatu had to leave their beards behind in the hills, and also had to singe off the hair all over their bodies.
[10] kajiri katu steep-sided bank of a creek
Context: When a creek takes a bend, washing out a deep hollow on the outer side so that a [deep] bank is formed, this is called a kajiri katu, because one can find shelter from the wind behind this bank in the same way as behind a katu made of brushwood.
[11] katuni ngamana to sit behind a windbreak

nau kalatura ninkida ngamana warai katuni
the turkey sat behind this bush, to be sheltered from the wind
[12] marda katu stone hedge [or wall]
Context: e.g. as when a man looks for protection from the wind behind a stony ridge (row of stones).
[13] pita katu tree protection
Context: e.g., when a man looks for shelter from the rain behind a tree.

Spelling: katu-yitya

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

Mythology: This word is taken from the legend of Darana, who while once camping at Kilawilpa, erected a katu for his followers ("servants").

:

[1] muntja katukatu recovered patient

nauja muntja matja katukatu
the patient is on the road to recovery
[2] katukatu wapana to go away healthy

nauja katukatu wapana warai ja muntja nauja dikai
he went away a healthy man and came back sick

Grammar: adverb use.
[3] kana katukatu energetic man

nauja kana katukatu, nulia milingeru ngankai ja kanani marangokai
he is an energetic man; he is always working and lending people a helping hand
[4] katukatu ngamana busily to sit

katukatu ngamamai kanani marangokala
be diligent in helping people (or: be diligent in your work and don't run about)
[5] katukatu mindrina to run in front, to outrun

pinarali kurukurubana wonti: mindrialu milki marapuni judla puriati
the old men used to admonish us: both compete (run the race) in full view of everybody, but don't stumble
[6] katukatu pirkina keenly to perform
Context: "dance".
[7] katukatu jiritjina to get up early
[8] kana katukatu jinpana to send a healthy man
[9] tali katukatu glib or eloquent tongue

tali katukatu wulu pudlaia tjakakijiribamalinanto
two equally eloquent speakers (tongues) ought to be made to confront each other

Context: This took place, when it was a matter of having a verbal battle. Each of the hostile parties put forward its best speaker.
[10] nguna katukatu skilled arm
Context: in throwing. ngani nguna waltowalto, mai! Jundru nguna katukatu, ninaia nganti dijamai! I arm weak, now, you arm skilled, him animal aim at! I am unskilled (unsteady) in throwing; but [now], you have a skilled (steady) arm; you spear the animal!
[11] diltja katukatu keen muscles, light feet, fast runner, skilled runner
[12] mangatandra katukatu experienced head
Context: i.e. one who can carry heavy loads on his head.

Ethnography: Everything is carried on top of the head, except that women carry their children and [other] impedimenta on their hips.
[13] katukatu tirimalina to stand one's ground in a fight

mai terijai! katukatu terkanau tirimalinani! tanali jurana kalalu ngankaiati
young men, stand your ground in a fight (don't retreat), otherwise you will be defeated
[14] billi katukatu strong string bag, durable string bag

Spelling: katukatu-lha

Mythology: This word is derived from the story of Ngurakalana, a muramura. who in one day travelled from Majarumitimiti to Jerkina (in the vicinity of Paratjanla) and back. Thus, he was tidna katukatu, that is, a fast runner.

:

[1] tidna katukaturina for one's feet to grow strong

tidna wolja katukaturinani, ngani wolja jinkangu wapantila nganai
when I have grown strong in my feet, I will be able to run as fast as you
[2] jaurali katukaturina to grow stronger in [the use of] words
Context: i.e. to become more skilled in the art of speaking
[3] katukaturina tajina to eat more

katukaturina tajiau! jidni morla walturiati
eat more, otherwise you will soon get weak
[4] Example:

wolja katukaturina terkan tarau! ngaldra wirarinanto
get up soon, so that we can go walkabout together
Context: speaking to a sick man

Spelling: kawu

Grammar: This word conveys the meaning of affirmation, negation, assurance, confirmation, agreement, or consent.

[1] Example:

jidni wapala nganai?
will you go?

Context: Answer: kau yes
[2] Example:

jidni wata wapala nganai?
won't you go along?

Context: Answer: kau yes That is, yes, I will not go along. In general, a negative question should never be asked. A doubtful question, i.e. one containing our 'not,' is expressed with kara, meaning possibly when anticipating a 'yes' or 'no': jidni kara wapala nganai? may you by any chance be going along? In this case one [expects to] receive a 'yes' or 'no'. As a matter of fact, the [type of] question confronts the particular person [somewhat] assertively: jidni ngakangundru madlentji ngundrai? you think evil of me? Answer: pani no jidni ngakangundru wata madlentji ngundrai don't you think evil of me? Answer: kau yes That is, yes, I do not think evil of you.

Spelling: kawukawu

[1] kaukau wapana to go begging

minandru jura kupa jera wapana warai nganti kaukau?
why did you children come here, begging for meat?
[2] kaukau jurborina to come inside begging

jura windri ninkida kaukau jurborina warai nganti warukatini
you only came [inside] to us craving for emu meat
[3] jaura kaukau curious for information

kana marapu jurborina warai jaura kaukau pirapintaetjani ngarala
lots of people have gathered here out of curiosity to hear the word of the law instructors
[4] mita kaukau appropriative of land

Diari kanali wondiri tanani wokaribana wonti mita kaukau wapana Kujani kanani
the Diari people have shifted their boundaries and appropriated land for themselves from the Kujani people
[5] ngapani kaukau craving for water
Context: i.e. for fish. ngaiana wapai ngapa kaukau paru tajila we all go together water beggingly fish to eat we are all going to some water-hole, (which does not lie in our territory), in order to be able to eat some fish there
[6] Example:

paja-kawolka tanaia kaukaukantji, tanaia kaukau wapai ngantini
the crows are patent (or conspicuous) thieves, they go thievishly after meat
Context: i.e. they take away meat while folks are looking on.
[7] kana kaukau infiltrator, invader

kana nauja wapai kaukau tananguka ngamala
this man sneaks [his way] into their midst, in order to live among them
[8] noa kaukau begging for a wife

ngani noa kaukau wapana warai ja nana manina tikana ninkida ngamala
I went begging for a wife and brought her back here [to camp]
[9] pitjiri kaukau wapana to go begging for chewing-tobacco

ngaiani wokarai pitjiri kaukau jurangu
we have come to beg you for [some] chewing-tobacco

Ethnography: When the Aborigines go out to gather pitjiri, they are directed by the local tribe to a spot where they may collect it. Thereby they are placed at the grace [and mercy] of the local tribe. In order to obtain this, they usually bring along gifts.
[10] kindala kaukau to obtain the loan of a dog

ngani palkananto kintala kaukau, ngato karakara warukati naji
I must go to obtain the loan of a dog; I [can] see emus in the vicinity
[11] kapi kaukau begging for eggs

kupajai, kakuni kaukau wapau kapi manila
here, child, go to [your] sister to beg for [some] eggs
[12] kaukau ngamana to wait for food until it is offered
Idiom: literally, 'to sit there in a begging mood'. jidni kaukau ngamai ngakani billini, minandru jidni wata ngopera jatana warai, ngato jidna nganti jinkila nganai you beggingly sit my beside net-bag, why you not first spoke, I you meat give will you squat speechlessly beside my net-bag and crave for [something] to eat; why didn't you say so in the first place? I would have given you some food
[13] kaukau wokarana to come begging
[14] kaukau wokarana wirina to go inside begging
[15] kaukau terkana to stand [there] begging
[16] pungani kaukau wirina japali talarani into the hut beggingly to enter fearful of rain
Context: to go uninvited into a hut for fear of rain.

Spelling: kawukawupa-rna

[1] jaura kaukaubana to relate news

jaura kaukaubau! mina jaura jundru padakana warai?
Tell us the news. What information have you brought?
[2] ngapa kaukaubana to disclose the whereabouts of water

kaukaubau woderi ngapa, ngaiani ngantjai wapala
tell us where there is water to be found; we want to proceed

Context: so that we can get through if there is water.
[3] ngarimata kaukaubana to describe the flood

jidni woderi ngamana warai, ngara jerra kaukaubau, ngarimata-mudla
how far have you been? tell [us] how far the flood has reached
[4] kana kaukaubana to describe people

kana jerra kaukaubau, worderu naka kana nganai
describe how you found the people there

Context: where you have been. The point here in question is not so much the peoples' physical well-being as their prevailing mood and the matter of [their] daily food [supply].
[5] nari-kuma kaukaubana (lit:) to describe a "bundle of death"
Context: i.e. to relate news about a death. nari-kuma jerra kaukaubau? what's (tell) the death news? The question is asked in a commanding tone. Answer: nau matja nari he is already dead
[6] Example:

mangawaru jerra kaukaubau! ngato nana noa patananto
tell [me] about that widow! I would gladly have her as my lawful wife

Ethnography: The point in question in this case is the mood of the eldest brother or of the parents of the widow (if these are still alive); or, in the contrary case, the mood of the local camp inhabitants, if the suitor [happens to] belong to the same tribe; or the attitude of the neighbouring tribe to the man concerned.
[7] maraljerra kaukaubana to inform young men
Ethnography: maraljerra is the name applied to youths from the age of semi-maturity to the time that they are circumcised to become men. They must camp on their own. kanani tanaia maraljerra kaukaubau, tanaia milkila nganananto to the men they maraljerra tell, they know must tell the [young] men that they are obliged to camp separately, so that they know. This concerns those who have reached sexual maturity, and who, for reasons of temptation, are no longer allowed to stay on in camp during the daytime in the presence of girls and naked women.
[8] kupa kaukaubana to tell [about] a child

ngujangujarla ngakani kupani, kaukaubau worderu nau nganai
why, yes, [concerning] my child, tell me how he is
[9] Example:

kalingurujeli kaukaubai talara palku
the hot wind indicates [the approach of] wet weather.
[10] talpurali talara kaukaubai calm air will bring on rain
[11] kawalkali nari-kuma kaukaubai crows announce a murder
Ethnography: That is to say, if a crow perches on a bush opposite the camp, and caws, this is [regarded as] a sure indication that a friend has been killed.
[12] Example:

tiwilitjali warukatini ja kanani ngapa kaukaubai
'tiwilitja' birds indicate to emus and humans the presence of water

Ethnography: The tiwilitja is a type of sparrow that flies about that here is a person ordained to die. If someone in the camp is to be killed, the Aborigines already sense this several days in advance, and this intuition [premonition] is described as an activity of the heart.
[15] Example:

nulia dalpali ngakanali kaukaubai, kana ngaiangu wokarala nganai tankubana
my ear tells me (by its humming or ringing) that [some] people will visit us tomorrow.

Ethnography: The humming of the ear indicates that visitors will come; they are announced in this way.
[16] Example:

ngama kaldri ngato tapai, kupa ngakani wokarala nganai
I have a sick feeling in my stomach that my child will be coming

Ethnography: This bitter feeling in the stomach is an omen that a blood relative is coming.
[17] Example:

ngama dingai, ngatani ngakani wokarala nganai
my breast is itching, therefore my child will be arriving.

Context: compare omen under No. 16.
[18] Example:

ditjieli ja pirrali talara kaukaubai punga wotina
the sun and the moon have a halo, as an indication that rain is coming

Ethnography: If the sun or moon has a halo, the native says that [either one or the other] is building a wurley around itself as an indication of approaching rain. As soon as the 'native' catches sight of this halo around the sun or moon, he repairs his wurley and gets it ready for the rain that is on the way.
[19] Example:

kaljilali talara kaukaubai, tana pita matja kampai
'kaljila' foreshow rain in that they carry grass-stalks (chaff) together for building their nest

Context: kaljila are large ants. The busy activity of these ants is an indication of approaching rain.
[20] Example:

muntju marapujeli talara kaukaubai
an abundance of flies portends rain

Ethnography: When flies get very troublesome, this is a sign of rain approaching.
[21] kaukaubana tatana to announce to push
Context: to tell to hurry, to urge on. nulia ngana kaukaubana tatana warai nurujeli wapala, ngandri ngakani ngara wordu he me told at once quickly to go, mother my heart short he urged me to hurry, for my mother lay in the final pangs of death.

Spelling: kawukawupa-rna-yirta

Ethnography: Among the men these are the pirrapintamara instructors in the law, but among the women these are the older members. In rare cases this word also stands for 'gossipers'. Apart from that, it has a good connotation.

Comparative: Diari to tell Wkng to tell Ngam to tell Wkb to tell Jaur to tell Jandr to tell

Mythology: This word originated from the legend of Kakalbuna. Once when he interfered with [some] girls, his two sons ran away. He called after them, saying: "Wait, I want to relate (kaukaubana) something to you". But they kept on running and wanted nothing more to do with him.

Spelling: kawukawupa-tharri-rna

Addition: Scherer's footnote here about omitting the auxiliary verb is not necessarily an error because the word "nandrana" here could be a dependent verb form (imperfective), although one would expected "nandranani" indicating different subject from the main clause subject.

kupa kaukaubateriji ngaperani, kanali ninaia matja nandrana [warai]
a child [will] justify itself in the presence of its father, [even] when people have punished it

Spelling: kawukawupa-iyirpa-mali-rna

Context: to relate the one piece of news back and forth from one place to another.

Spelling: kawukawu-kantyi

Spelling: kawukawu-nga-rna

Etymology: The word, composed of kau yes and ngani I means 'I say yes'. tanali nina karkana warai ja nau kaukaungana [warai] Reuther omitted the auxiliary verb they him called and he complied when they called him he [acted in accordance and] went

Xref: No. 306, No. 307, No. 308, No. 309

Mythology: When Wirrakidnina, the muramura, invited Darana to a ceremonial feast, the latter responded.

Spelling: kawalka

Grammar: masculine gender.

Etymology: ka is the call of the crows, and wolka young crow. The meaning [of the word therefore is]: 'the cry of the young crows'.

Ethnography: With regard to signs and omens in reference to crows, as well as to the disguise of witch-doctors through them, see the next book. The kawolka is a mardu totem within the Kararu moiety (kararu means good-natured, easy-going. nauja kana kawolka mardu ngandri wittani he man crow totem mother in line with this man belongs to the crow totem Reuther: "Geschlecht". in line with his mother One simply says of such a person: nauja kawolka he crow he is a crow [man] Such a man would never help to kill another man of the same mardu; that would be tantamount to suicide. On the contrary, if there is a plot [afoot] against a man of the same mardu, he tries to save him where and in whatever way possible. However, if he bears a personal grudge against the man, so that he more readily than not sees him die, he simply stays in the background and takes no personal part in the killing.

Ethnography: The eagle (karawora) is mentioned as being the father of crows. If a group of crows is seen together, one speaks of this as dalkajura, meaning: are you on the way? One simply cannot be sure whether this is not a flock of disguised sorcerers in which the devil goes about, who is out to snatch human hearts to eat.

Mythology: This name bears reference to the muramura Mandramankana, who was killed and buried. However, the crows came to peck around on his grave, with the result that: he woke up again and came alive.

Comparative: Wkng crow Jaur crow Jandr crow

[1] kawolka tidna crow's footprints
[2] kawolka kutja crow feathers
[3] kawolka kunjila crow's nest
[4] kawolka wolka young crow; fledgling crow
[5] kawolka kapi crow's egg
[6] kawolka ngandri mother crow
[7] kawolka ngaperi father crow

Spelling: kawalka

Grammar: feminine gender.

Semclass: Plants

Context: means 'crow'. This seed is as black as a crow.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Context: this is a Jauraworka word and the equivalent of worana to leave alone; to reject; to leave behind. Since emus eat only the leaves of this shrub and leave the stems, the bush was given this name.

Spelling: None

Context: also kikilju

[1] mita kekilja slippery ground

mita nauja kekilja, ngaiana worku burkananto kekilja panini
it is boggy to wade through the water at this spot; we shall go right round where it is not boggy
[2] pita kekilja smooth spear

pita nania kekilja, ngato nanaia ngantjai manila
this spear is smooth; that's the one I would like to take along
[3] pariwilpa kekilja clear sky

pariwilpa nauja kekilja, talarapalku pani
the sky is clear; there is not a raincloud in sight

Context: i.e. a cloudless sky.
[4] paratara kekilja level and vegetationless plain

paratara nania kekilja, wata nankangu kanta punkai kulno
this plain is very level and vegetationless; there is not even one blade of grass on it

Context: a perfectly level (horizontal) stretch of country that has neither grass nor bushes growing on it.
[5] panto kekilja level lake

panto nania kekilja, wonpa pani
the lake-bed is smooth; there is not a single mound to be found on it

Context: a dried-out lake-bed without any low mounds [or undulations].
[6] marda kekilja smooth stone

marda nauia kekilja, ninaia maniamai ngaianangu ngardu pidala
this is a smooth stone; take it, to pound some 'ngardu' seed for us
[7] munari kekilja steep bank

munari nauja kekilja, ngaiana ngandandariji tarala paja nandrala
the bank is too steep; we are unable to climb up and kill the birds (that have made their nests here)

Context: i.e. falling away vertically.
[8] paru kekilja smooth fish

paru nau kekilja, ngato ngandandarina warai nina patala
the fish was too smooth for me to be able to grasp it [firmly]
[9] tjutju kekilja slippery snake

mindri jera tjutju ninaia patala, nauja kekilja, nauja minkani wiriati
run here quickly and grab this snake, otherwise it [will] glide into the hole [and elude us]

Context: also quick, lively, or one that glides away quickly.
[10] kapi kekilja smooth egg
Context: with reference only to emu eggs.
[11] nganti kekilja limp animal, pliable animal, flexible animal

nganti nauja kekilja, ngato ninaia wajinanto nguru ngankana
the animal (that has just been killed) is [too] limp; I will cook it and make it hard, so that it will be easier to carry

Context: with reference to game that has been killed.
[12] pita kekilja smooth tree

pita nania kekilja, kana bulu katiji karawora-kapi ngarilkala
the trunk of this tree is [so] smooth, that no man can climb up to fetch down the eagle-eggs

Context: i.e. one having a smooth trunk.
[13] mudla kekilja round face, smooth face, full face

mudla kekilja nania mankara nganai, noa ngakani jeri
the girl has a lovely face, just like my wife

Ethnography: Things that are beautiful in others [a man] always compares with himself. Constantly he says: ngani jeri I similar like myself, or as beautiful as myself
[14] kana kekilja handsome man, splendidly developed man

kana nauta kekilja baluru ngumu, ngani jeri
this man is hairless and handsome, just like me
[15] mandra kekilja sleek body

kana nguja mandra kekilja nauja, ngani jeri
this man has a well-balanced physique, like myself

Context: when one's stomach does not protrude, but slopes away level with one's chest.
[16] marda tula kekilja smooth stone-knife
[17] doku kekilja smooth back

kana nauta doku kekilja, dokutjinpiri pani
this man has a smooth back; he has no scars

Context: i.e. with no scars on the back.

Ethnography: The wiljaru, that is those who have transgressed the moral code, receive these scars on their backs.
[18] pilpa kekilja evenly-shaped eyebrows

kana nauta pilpa kekilja, milbirimingiri pani
this man has evenly shaped eyebrows; his brow is unwrinkled

Context: i.e. not puckered or wrinkled.
[19] tidna kekilja smooth, soft feet

tidna ngani kekilja, wata ngani worita wapala nganai
I have tender feet, therefore I cannot go far

Context: i.e. without [toughened] soles.

Context: [On the other hand], the soles of the feet, through [constantly] walking barefooted become as hard as hooves.
[20] mara kekilja soft [smooth] hands
[21] tali kekilja strange or unintelligible tongue

tali kekilja nauja, ngato ninaia bulu ngarai
he speaks in such a manner, that I cannot understand him

Context: i.e. when a man speaks in such a manner that he cannot be understood.
[22] njurdu kekilja smooth [coat of] fur

kindala nauja njurdu kekilja, ngato ngantjai ninaia manila
this dog has a smooth coat; I would like to have him
[23] paua kekilja smooth, polished seed

ngurawonpa nauja pauatandra kekilja, marali bulu patani, morla ngumu pirrali kaluwananto ngurawonpa
'ngurawonpa' has [such] smooth seed-grains, that one cannot gather them up by hand; therefore I had better take along a dish

Context: i.e. when it feels soft and fine.
[24] pariwilpa kekilja uniform sky

pariwilpa matja kekilja, talara pirna godala nganai
the sky is already [completely] covered in rainclouds; there will probably be a heavy downpour of rain

Context: i.e. when it is covered with an even spread of rainclouds.

Spelling: None

Grammar: derived from kekilja).

Ethnography: String-bags are usually hung on trees, so that the dogs cannot get to them.

[1] kana kekiljerina for a person to slip

ngani kekiljerina warai ja kapi billini wokaribana warai
I (i.e. my feet) slipped and smashed the eggs in the string-bag
[2] mandra kekiljerina for the body to shrink together

ngani mandra kekiljeriji, mauarli ngani
my stomach is shrinking together, for I have had nothing to eat

Context: to have grown thinner.
[3] billi kekiljerina for a string-bag to slip down, or fall down

billita jinkani matja kekil jerina warai pitandruta, paua matja nangaterina pratjana mitani
your bag has fallen down from the tree, and all the seed has spilled out on to the ground
[4] ngapa kekiljerina for water to flow downstream

ngapata nauja kekiljerila wapaia, wolja nanaua pantuta jinkila nganai
the water is coming down quickly, so that it will soon fill the lake down below
[5] mara kekiljerina for the hand to slip off

mara ngani kekiljeriji, kaparamai pita miri ngankala, tala pani nauja
my hand is constantly slipping; come, help me to lift up the wood, for it has no bark; consequently one cannot hold it firmly
[6] mita kekiljerina for the ground to collapse

ngakani pungandru mita kekiljerina warai, karari ngato worai nakaldra
the ground collapsed around my wurley, [so] now I am heaping it up again
[7] ditji kekiljerina for a shooting star to fall

ditji naniwa kekiljeriji kana jelana tirimaliji
a shooting star is falling over there as a sign that the people there are fighting
[8] kekiljerina ngarina to slip down and go down

woderi nauia kana kekiljerina ngarina warai? jura nina wata talku najinajibana warai
where did that man [manage to] escape? you did not keep him under proper surveillance

Context: to slink away.

Grammar: adverb use.
[9] kekiljerina kurana to slip and lie down

kanali ngana milingeru patariani ngani kekiljerina kurana warai
since the people wanted to keep me a permanent prisoner, I made up my mind to sneak away

Context: to make up one's mind to steal away.
[10] kekiljerina wirarina to slip and walk around

kana naujata kekiljerina wirariji, wata nauja ngura kulnuni ngana
this man always gets about in a sneaking manner; he never stays sitting in one place for long

Context: to slink or prowl around, or suddenly to pop up at one place and then another.

Grammar: adverb use.

Mythology: The origin of this word is attributed to the muramura Kekiljana. He is so named because there exists on the northern side of Lake Eyre a smooth (Kekilja) limestone pillar; that is the very place where he turned to stone.

Spelling: katya-katya-rna

Mythology: This word bears reference to the two muramura, Pildra and Jikaura, who once fell into an argument, so that they came to blows and thereby caused each other mutual pain.

[1] kana ketjaketjana for a man to suffer pain

kanata ngani palku ketjaketjaila muntjaia
I am experiencing pains in my stomach, which probably indicate some illness
[2] mangatandra ket jaket jana to suffer headache

ngani mangatandra ketjaketjai
I have a headache
[3] milki ketjaketjana for eyes to be painful, to suffer from a climatic eye-disease
[4] bankitiri ketjaketjana to suffer from stitches in the side
[5] tidna ketjaketjana to be footsore, or to have painful feet
Context: Similarly of all members of the body.
[6] mitali ketjaketjana to suffer [pain] on account of or due to the sand (ground)

mitali (abl.) ngani ketjaketjai, wata ngani wapala nganai
my feet are in pain from the hot sand (ground), therefore I shall not be going
[7] pitali ketjaketjana to suffer pain from a splinter

pitali ngani ketjaketjai, ngani dakaterina warai
I am suffering pain because of a splinter [with which] I pricked myself
[8] kapa ketjaketjana to have pains in the loins, to suffer diarrhoea
[9] turujeli ketjaketjana to suffer from burns
Context: to have burnt oneself in a fire
[10] jaurali ketjaketjana to suffer from words that have been spoken

jaurali ngani ketjaketjai, wata ngato ngantjai ninkida ngamana
I dislike this conversation; I don't want to stay here any longer

Context: to be unwilling to put up with a conversation, or to feel senstive to being needled.
[11] ngara ketjaketjana to have heartache

ngani ngara ketjaketjai, tanali ngana pingaia karkana warai, ngani wapananto kara pani kara
I don't know what is the best thing to do; they hive called me to [join] a troupe of blood-avengers. Shall I go, or not?

Context: not to know what is the best thing to do.
[12] kalu ketjaketjana for one's liver to suffer

ngani kalu ketjaketjai, buka pani ngani
I am hungry, but have nothing to eat

Idiom: to be hungry [or to suffer pangs of hunger].
[13] ketjaketjana jinkina to cause pain, to bring about suffering

ngani nunkangu ketjaketjana jinkila nganai, nulia ngakani nejini jaura madlentji ngamalkana warai
I will cause him some pain (hit him), for he has said some bad things about my [elder] brother

Grammar: adverb use.

Spelling: kirdakirda-iyirpa-rna

minandru jura ninaia nganti kidakidajirbai, nauja mardu ngakani
why do you torture the animal? it is my totem

Spelling: kirdakirda-lha-rlu

Spelling: kirdakirda-rna

[1] muntja kidakidana for sick people to groan

muntja nau kidakidajila, najila jerra mindriau!
the patient is groaning; run quickly to see [what is the matter]
[2] mukali kidakidana to whimper or groan in one's sleep
Context: as the result of a dream. mukali naupara kidakidai, ngapurianimai! in sleep this person (there) is whimpering, be quiet (silent)! this person is whimpering in his sleep; keep quiet (lest he wake up)!
[3] pitala kidakidana for wood-carriers to groan
[4] wapandru kidakidana to groan from [excessive] walking

naupara kidakidai, tara patana wapanandru worita
this man is groaning because his legs are aching from the long walk
[5] tidna pitali kidakidana to lament or complain because of a splinter in the foot

ngani tinkawirdi milingeru kidakidana warai, tidna pita ngani wirina warai, nanaia dukaranimai moku tirieli
I had run (trodden) a splinter into my foot and therefore moaned the whole night; dig it out with a sharp bone!
[6] pitimokujeli kidakidana to groan on account of lumbago

pitimokujeli ngani kidakidai, billi waltanala
I have been carrying a heavy string-bag, therefore my lumbar region is giving me pain
[7] dapali kidakidana to cry because of a wound
[8] kutjera bururina kidakidana to groan because of ear-ache

kutjera burujeli ngani kidakidai, bulu ngato ngarai kanata
I am groaning because of earache, therefore I cannot understand the people
[9] manatandrali kidakidana to moan, whimper because of toothache
[10] woldrali kidakidana to moan because of the heat

woldra nania patiji, ngaiana ngamajila, woldrali ngaianana nandraiati, ngaiana kidakidai
the warm [air] is very oppressive; we are staying at home so that we do not get sun-struck; we are gasping enough [for breath] as it is
[11] kidakidana ngamana to become bored

jama pirna ngato dakana warai. karari ngani kidakidana ngamai
I have woven a long net; now I am feeling bored

Grammar: adverb use.
[12] mauarli kidakidana to pine with hunger

ngaiana waru mauarli kidakidana wonti buka wontila, ja karari ngaiana buka ngamalkai
formerly we almost starved for want of food, but now we have enough
[13] minka bakuna kidakidana to puff and blow whilst digging a hole
[14] kupali kidakidana to cry or whimper because of the child

naniwa kupali kidakidai. kupa dankala
she is whimpering at the birth of her child, until it is born

Spelling: kirdakirda-rna tharri-rna

Context: out of pain or sorrow.

tanalipini kanali ngana kidakidanateriji jaurali tananali
these people cause me to groan [inwardly] by the things they say

Spelling: kirdakirda-rna-yitya

wata nania wapala nganai, nania kidakidanietja
she will not go; she is a complainer

Spelling: kidni

Alternative: kini

Grammar: masculine gender.

Context: male sexual organ.

Spelling: None

Addition: occurs in Reuther's comparative vocabulary list with gloss "spread, cover up".

[1] mita kidniljurka soft or boggy ground

karari mitata kidniljurka, ngaiana ngandandariai wapala
the ground is now [so] baggy, we are unable to go
[2] kanta kidniljurka luscious or freshly-grown grass

kanta kidniljurkani ngaiana ngamai, jerto marapu
we are now camped in luscious grass and have plenty to eat
[3] pita kidniljurka tree that is sending up new sap or sprouting fresh leaves

pitata nauja kidniljurka wotiwotilata
the tree has burst forth with new foliage
[4] pariwilpa kidniljurka overcast sky
Context: full of moisture, as it were, i.e. the heavens are so thickly covered that the rain has only to fall. pariwilpa matja kidniljurka, wolja talara marapu godala nganai heavens already full of moisture, soon rain much fall dawn will the heavens are covered with such thick and heavy rain [cloud], that the rain has only to fall
[5] jaura kidniljurka very juicy words
Context: powerful words, wards that strike home. tanani jaura kidniljurkala, jura ngankamalianau, pinga wokaraiati their words very juicy, you discuss [between yourselves], blood-avengers otherwise [will] come their words (statements) are important; discuss what you are going to do in case a troupe of blood-avengers comes

Context: That is to say, one has heard through the grapevine that the enemy is planning revenge.

Grammar: -la indicating personally.

:

pitata kidniljurkariji, woldrakania karakara
the trees are bursting forth; summer is near

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from kidni stock, stem and mpira tall, means 'a tall stem'.

:

[1] nganti kikara bad-smelling meat

nganti kikara nauja, wolja nauja dunka pantjila nganai
the meat already has a bad smell; soon it will be vile
[2] buka kikara mouldy bread

buka nauja kikara, ngandandarina ngaiana tajina ninaia
the bread is mouldy; we cannot eat it
[3] paua kikara mouldy seed

talarali nauja paua kikara ngankana warai, ngaiana ninaia witjibananto
through the rain the seed (in the pit) has gone mouldy; we must dry it out again
[4] kanta kikara half-rotten grass
Context: when it has been tied into a bundle while still green, and remains compact and moist.
[5] pitjiri kikara mouldy chewing tobacco
Context: when it has become moist inside a string-bag.
[6] billi kikara fouled up string-bag

billi nania kikara, ngaiana ngandandariji nania manila paruja
the [mesh of this] string-bag is fouled up; we cannot use it for fish
[7] jama kikara fouled up net
[8] punga kikara reeking hut
Context: on which the grass which covers it has been lying for a long time. punga nauta kikara ngakani, ngato punga dukarai mita ngumuni wotila hut he foul-smelling my, I hut am pulling down ground on good to build this hut is [certainly] giving off a foul smell; I will pull it down and build another on clean (good) ground
[9] ngapa kikara vile-smelling water
[10] pantu kikara vile-smelling lake
Context: when it is fairly dried out.

:

Spelling: None

Grammar: feminine gender.

Etymology: composed of kikara yellow and -ni she, means 'one that always passes yellow urine'.

:

Spelling: None

Grammar: feminine gender.

Etymology: composed of kila vulva, kipara urine, and -ni she, signifies 'one that is everlastingly voiding urine'.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: derived from kilikili very tender and -ku he, means 'it is very tender'. The kadni eat this plant.

Spelling: None

Grammar: feminine gender.

Etymology: from kilki black and -ni she, means 'black one'.

Spelling: kirla

Grammar: feminine gender.

Context: female sexual organ.

Spelling: None

Grammar: feminine gender.

Etymology: meaning not given.

Spelling: kilpa

Grammar: respectively kilpali In the first three instances, as well as in 10, 11 and 12, kilpa is undoubtedly an adjective, but it looks to me as if, in the remainder of cases, it has been treated as a noun.

Mythology: This word originates from the muramura Wipaburuburunu. She was kilpa nguru, that is to say, insensitive to the cold.

Comparative: Wkng cold Ngam cold Jaur cold

[1] ngapa kilpa cold water

ngapa nauja kilpako, ngaiana wata burkananto
the water is probably too cold; we ought not to wade through it
[2] pada kilpa cold floor, damp floor

mita nauia pada, ngaiana mita bakunanto muja mankamankala ngurani jauala
the earth is cold and damp; let's dig in search of dry earth to spread around inside the wurley
[3] watara kilpa cold wind

watara naniwa jerrata, kilpa ngakala wapaia, ngaiana turumania ngankananto, turumanjali wapala
the wind from yonder is blowing chilly; let us kindle [some] firesticks to take along as we go

Ethnography: If it was cold [when] the 'natives' were travelling at night, they waved firesticks in front of their stomachs to keep themselves warm. At this some 'white' people often became suspicious, [thinking] that this waving of firesticks was the signal for an attack. On the north side of Lake Kunki [the Coongie Lakes?] it once transpired that a band of 'natives' approached [a 'white' camp] with flaming torches. Several stockmen who were camped in the neighbourhood, believing they were under attack, shot down several of the 'natives'.
[4] kilpali ngarrana to shiver from the cold

kilpali ngani ngarrai, turu jera maniau ngaiana tarala
I am shivering from the cold; bring some firewood here to kindle
[5] kilpali ngamana to (remain) seated because of the cold

kilpali ngaiana ngopera ngamananto kangurila, mita ngururinantulu
we first want to stay sitting [in camp] because of the cold, in order to warm ourselves and until the ground has warmed up (grown strong)
[6] kilpani wapana to travel in the cold

kilpani ngani jerra wapala nganai marda manila
I will go there during the winter to fetch myself a millstone
[7] kilpani jiritjina to get up in the cold weather
Context: to get up early in the morning. kilpani ngaiana jiritjila nganai jamaia in the cold we get up will because of the net in the morning we will get up while it is still "cool" and fetch the fish [that are caught] in the net
[8] kilpali dakana to be affected by the cold, to be overwhelmed by the cold

kilpali ngana wolja dakana warai matarla ngankala
I was soon cold by night, so that it made me shiver

Context: matarla, as an adjective, is difficult to translate in this context. It describes the sensation of one's shivering from the cold and the chattering of one's teeth.
[9] Example:

kilpali ngani pantja danu nganana warai wapalata ngaldra
I have grown stiff from the cold, so that neither of us can go any further
[10] mita kilpa cold ground

mita karari kilpa, ngaiana wata wapala nganai
it is now winter, [so] we will not go
[11] tidna kilpa cold feet

wapamai ngapa manila, ngani tidna kilpa
go and fetch some water; my feet are frozen

Context: to have freezing feet
[12] mara kilpa cold hands
[13] kilpa nguru another cold [season], winter
Context: or: insensitive to the cold.

Spelling: kilpa

Grammar: masculine gender.

[1] Example:

kilpa nauia matja wokaraila
winter has already come
[2] kilpa-jelbi verge of winter or cold weather
Context: autumn. This term signifies the time when summer passes over into winter. kilpa-jelbini ngaiana pungamoku pirna wotinanto pada kurala ngurunguru at verge of winter we hut support-beams (centre posts) big want to erect damp earth to lay dawn strong at the beginning of the cold season we must ram in a solid centre-post, so that it will be strong enough to stand up to a lot of wet ground
[3] kilpamandra winter stomach

kilpamandrani ngaiana ngamaita
we are now in mid-winter

Idiom: mid-winter.
[4] kilpa-mudani at the end of winter

matja kilpata mudaila, ngaiana kararita karara dijanila manina parala wapaia
winter has already ceased; we have now come to experience the hot north winds

Spelling: kilpa waldra

Context: cold and hot weather combined, i.e. summer and winter.

[1] Example:

kilpawoldra ngani naka ngamala nganai, kilpa kulno kalkana talara godananto paltuni
I shall stay there for one summer and a winter [i.e. for one year], and, if rain falls after the winter, I will return
[2] Example:

kilpawoldra kulnuni ngaiani ninkida ngamana warai nuluwa narieli
while we were camped here once for a whole year, he passed away
Context: i.e. the one who lies buried yonder

Spelling: kima

Grammar: masculine gender.

[1] mara kima swelling of the hand
[2] ngulku kima gum-boil, abscess in the gums
[3] kalu kima ulcer of the liver
[4] kuldru kima inflammation of the back
[5] pantja kima swelling of the leg
[6] tidna kima swelling of the feet
[7] milki kima inflammation of the eye
Context: thus of all the members of the body.
[8] kima pakina for an ulcer to burst
[9] kima puraterina for an ulcer to discharge
Context: when an ulcer has burst and is running [or weeping]
[10] kima kututu hard swelling; blind boil
[11] kima kirraburu inflammation that comes of itself

Spelling: None

Etymology: composed of kima swelling, ulcer and lina nulia he with transitive verbs, denotes 'one that has a bad sore'.

Spelling: kima-ri-rna

Mythology: This word originates from Nimpiwalakana, the muramura, who once developed a big ulcer which he called a kima.

[1] tuna kimarina for an arm to swell

nguna ngakani kimarina warai tinkani
my arm swelled up during the night
[2] jaurali kimarina to be brimful of words

kana naujata jaurali kimariji, winta nauja pakila nganai?
this man is brimful of words; when will be blurt them out?

Spelling: kinthala

Grammar: masculine gender.

Ethnography: This word signifies as much as ngara wordu to breathe quickly, e.g. a sick man who takes short and quick breaths. The [dog] was given this name because it takes short and quick breaths when it runs, and soon lies dawn in the shade [to rest]. In other words, it [can] not last long without water.

Mythology: The dog makes its first appearance among the various muramura, and for that reason is [regarded as] a sacred animal. A dog may never be killed, and when one of them dies there is big lamentation. Yes, it has even happened that people have had to sacrifice their [own] lives for the sake of a dog. Names of dogs of the various muramura are in the following entries. It is remarkable that, quite contrary to German grammatical rules, Reuther wrote the names of all these dogs without capitals, in spite of defining them as noun (which in German always begin with a capital)

Spelling: kinthala yampa

Spelling: kinthala ngura-lha

Context: i.e. a domesticated dog.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from kindala dog, ngampa hairs, mandra body, and -ni in means 'to have dog's hairs in the stomach'. These hairs are [actually] in the seed-pod.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: this is a Jauraworka word, meaning 'secret, hidden'. This grass grows amongst other grasses, so that it is hidden by them, as it were.

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: derived from kini main stem, mali leaf, and ljerra there The meaning is 'leaves on yonder main stem'. The leaves of this plant are set on the main stem.

Spelling: kingka-lha-rlu

Context: up to the point of laughing.

Mythology: This word originates from the legend of Matjamarpinana. Once, while travelling along, he came to a camp where the people laughed him [to scorn], so that he went away in shame. See Reuther's version of this legend in Vol. X, pp.167-175 in the original.

Comparative: Wkng to laugh Ngam to laugh Jaur to laugh Jandr to laugh

Spelling: None

Grammar: Derived from the adjective No. 785.

[1] kana kinkaljerina for people to propagate themselves

buru! kana tanaiata kinkaljeriniteriji bakana ninkida ngura pirna
the people here have considerably propagated themselves (for the sake of strength in numbers and superiority over other tribes); there is now a large camp here, too
[2] paru kinkaljerina for fish to be slippery

paru tanaia billini kinkaljeriji, ngato ninaia wolja karpana ngarinani nguru ngankala
the fish in the string-bag are slippery (so that the bag on top of the head does not stay put very well); I will soon take it down and tie it more firmly together
[3] mita kinkaljerina for soil to slip off

mita nauja milingeru kinkaljeriji pungandru
the soil persists in slipping off [the roof of] the wurley
[4] mauarli kinkaljerina to grow slack [and] weak from hunger

mandra ngani kinkaljeriji, mauarli ngani
I do not feel strong, because I am hungry

Context: e.g. no longer to feel strong.
[5] paua kinkaljerina for seed to run over

paua billi kinkaljerina nania, billi kulnu jera jinkiamai kurarala
the seed-bag is running over; hand another one here to pour [the seed] into
[6] kupa kinkaljerina for chIldren to disperse

minandru jura kinkaljerina warai, wata jela pirkila?
why did you disperse and not play together?

Spelling: None

Context: in reference to fish.

:

[1] mita kinkalju slippery ground

mitata kinkalju, wolja ngururila nganai, wolja mita nguruni wapala
the ground is slippery at present, but it will soon dry out, so that we can walk on dry ground

Context: after rain.
[2] nganti kinkalju slippery or greasy meat

nganti nauja kinkalju, ngaiana wolja turu tarai nguru ngankana wajila
the meat (of the emu) is slippery, (so that we cannot carry it very well); we shall soon kindle a fire to cook it firmly
[3] paru kinkalju slippery fish

paru ngato bulu patana warai, nauja kinkalju
I could not hold the fish firmly, for it was too slippery ("smooth")

Context: smooth fish.
[4] paua kinkalju soppy, soup-like seed
Context: when it has been pounded.
[5] tjutju kinkalju slippery snake
[6] kana kinkalju hypocritical smooth-talker

kana naujata kinkalju, wata nauja jaura morlalu jatai
this man has a glib tongue, he doesn't tell the truth
[7] buka kinkalju newly-baked bread
[8] mita kinkalju damp earth

mitata kinkalju, wolja kanta punkala nganai
the earth is now damp (from the rain); soon the grass will be growing
[9] kana kinkalju person who gives everything away

kana kinkalju nauja, poto pratjana jinkini
this man is very generous; he gives all his things away
[10] padi kinkalju very mobile caterpillars
Context: when they crawl along the ground from one grass stalk to another.
[11] nganti kinkalju smooth [skinned] animal
Context: such as snakes, fish, and the like.
[12] billi kinkalju extendable, stretchable string-bag
Context: which expands when it is stuffed full. billi nania kinkalju, paru marapu ngato kurarala nganai string-bag she extendable, fish many I put inside will the string-bag is extendable; I will put a lot of fish in it
[13] kudnamaljura kinkalju soft salt-riverbed

kudnamaljura kinkalju, wata ngaiana wapananto, wiriati
this is a saltmarshy riverbed; we don't want to cross it, lest we sink down in it
[14] mara kinkalju soft hand, delicate hand
Context: when it has often been in water. mara ngani kinkalju, ngato wata wona patananto bakula hand I soft, I not digging-stick want to grasp to dig my hand is very soft; I cannot hold a digging-stick to dig at present
[15] mana kinkalju drooping bottom lip

mana kinkalju nauparata, jaura pirna nulu ngamalkai
this man has a drooping bottom lip; he has a lot to say

Ethnography: It is [commonly] accepted that such people have a lot to say and that they make biting remarks.

Spelling: kingka-lka-rna

[1] Example:

pirnarani wata kinkalkamai, nauja wangiwangi
don't laugh at an old man, for he is helpless
[2] tali karpakarpa kinkalkana to laugh at a man when he talks in a bad way
Context: i.e. when he stutters.

Spelling: kingka-rna

[1] kanani kinkana to laugh about a person

nauja ngakangu kinkai milingeru ngana ngirkibala
he is constantly laughing at me, in order to ridicule me
[2] pirkinali kinkana to laugh at play
Grammar: "pirkinali" glossed as 'ablative'.
[3] pildra nurali kinkana to laugh during a game of possum-tail
Grammar: "nurali" glossed as 'ablative'.

Spelling: kingka-rna-yitya

:

[1] nejini kintjakintja annoyed with one's elder brother

kana nauta jiunkani nejini kintjakintja, wata nulu turu waltibai
he is annoyed with his elder brather, and so he isn't carrying in any firewood
[2] jaurani kintjakintja bored by words

kana nau jerra jaurani kintjakintja? minandru nau wata wokarana jela ngankamalila?
is that man bored by the conversation? then why doesn't he come here to talk things over with us?

Context: i.e. fed up with the conversation.
[3] noani kintjakintja bored or fed up with one's wife

noani naupara kintjakintjawai noani nau wata wonki ngamani
he is tired of his wife, therefore he does not stay with her constantly

Grammar: In the German language we would change such adjectives to verbs so as to say to be bored with, 'to have had enough of, or 'to be fed up with'. However, the 'native' tongue objects to this [procedure] by adding the suffix -ni to the subject [of the sentence]. To expresses our German 'to be fed up with' by using the derivative form of the intransitive verb, and saying kintjakintjarina. If the meaning of the word could have been expressed by means of a transitive verb, kintjakintja would probably have assumed the form of a verb with the -na verbal ending.
[4] manu kintjakintja sick at heart

kana naua manu kintjakintja, nulu wata noa ja kupa ja kamaneli ngarangarai
this man has no pleasure in his wife, children and friends; that' s why he doesn't provide for them either

Context: i.e. to have no pleasure in life.
[5] bukani kintjakintja sick of bread

bukani nau kintjakintja, nulu ngantjai paru
he is sick of bread; he wants fish [for a change]

Context: i.e. to have an aversion against bread.
[6] muntani kintjakintja annoyed with a sick man

kana jidni muntjani kintjakintja wata jundru buka ngankibai?
[apparently] you are annoyed with the sick man, since you are not preparing any food for him?
[7] butjuni kintjakintja displeased with a blind man
[8] potuni kintjakintja vexed about goods and chattels

:

nulia ngana kintjakintjaribana warai jaurali nunkanali
he has annoyed or exasperated me with his words

Spelling: None

Mythology: This word bears reference to the muramura Pirnawarankana, who said to his followers (servants): "You go after bukatu; I am [too] annoyed (kintjakintjarina) to go such a long way".

:

[1] kanani kintjakintjarina to feel annoyed with people, to want nothing to do with them

nauta kanani kintjakintjariai, wata nulu kulno karkarkai jela wapala
that [man] wants to have nothing to do with people, and so he is asking no one to go with him
[2] mitani kintjakintjarina to be disenchanted with the country

ngani nunkangupini mita tulani kintjakintjariai, wolja ngani tikala nganai mita kamanelia
I am disenchanted with this unfamiliar landscape, therefore I shall soon be returning to my [own] traditional country
[3] minkani kintjakintjarina to feel annoyed about a hole

minkani ngani kintjakintjariai, nganti panini ieri
I feel annoyed about the hole (as to digging it out), for I suspect there will be no animals inside
[4] pungani kintjakintjarina to feel annoyed about a wurley

ngani pungani kintjakintjariji, nauia milingeru mita godateriji
I feel annoyed about my wurley, because sand is constantly trickling through
[5] tepini kintjakintjarina to be bored with life, to be sick of life

jura ngana nandrala wokaranimai, ngani tepini ngakanani kintjakintjariai
you come and kill me [by all means]: I am bored with life
[6] pauani kintjakintjarina to be sick [at the sight] of seed

widla jura pauani kintjakintjariji? wapanau paua nandrala pitaraia
are you women sick of collecting seed? just go and collect seed in the event of a famine!

Context: i.e. sick of collecting it.
[7] Example:

ngani munta wapala nganai kana manina dikana, terita jura kintjakintjarinani
I myself will go to invite (call) people hither, [seeing that] you young men are discontented about going
[8] billini kintjakintjarina not to want a netbag

ngani billini kintjakintjariji, ninaia jura jerra waltani
I don't want the string-bag; take it along with you

Context: not to accept a net-bag.
[9] ngapani kintjakintjarina sick of water

worderu jidni ngapani kintjakintjarina warai, jidni tertielildramata?
you protested about taking along water; now you are thirsty, after all

Context: i.e. not to take water along (for the bother of having to carry it).
[10] Example:

materi ngakani kintjakintjariji muntjali
my husband is disagreeable on account of his illness
[11] Example:

kana tanaua ngaianangu kintjakintjariji, wata tana ngantjai wokarala
those people are angry with us, therefore they don't want to come
[12] jamani kintjakintjarina to be annoyed about a fishing-net
Context: because no fish are getting caught in it. jamani jura wata kintjakintjarianau, nanaia jama mindrilkamai worala ngapa mikarini Reuther erroneously wrote mikirani. towards the net you not should be annoyed about, them nets take along Reuther added 'quickly,' but the Diari word is not in the text to throw water into deep don't get annoyed about the net; take it to another spot and cast it into deep water

Addition: Scherer's footnote 2 here shows a misunderstanding. The Diyari expression mindrilkamayi literally means 'run together with!' and hence there is a sense of speed that Reuther's "quickly" in his translation captures.
[13] wimani kintjakintjarina to feel exasperated over a song

wata ngani tuldrila nganai, ngani kintjakintjariai wimani
I shall not participate in the dancing, for I can't tolerate the song

Context: i.e. to be unwilling to put up with the song.
[14] kupani kintjakintjarina to be annoyed with children

kupani nauka kintjakintjariji, kupa milingeru jindranani
this [man] is annoyed with the children when they constantly cry
[15] mauarli kintjajintjarina to be contentious because of hunger

nulia widla nandrana warai mauarli kintjakintjarina, nunkangu buka palpa jinkianau!
he beat his wife because he was hungry and she had brought him no food; give him some of your [food]

:

Spelling: None

Etymology: From kintja light; bright, and kuru wholly, entirely; hence, meaning: 'quite bright', i.e. clean and bright, without being soiled or showing a dirty spot or having any admixture of impurities.

[1] marda kintjalkuru brightly shining stone

marda naujata kintjalkuruwai, ngato ninaia dikalkai ngamalkala jaua ngankala
this is a nice bright stone; I will take it back with me for the 'jaua' chants

Ethnography: These jaua stones are broadcast, after the example of the muramura, in places where jaua has come up after a rain. While this is going on, the ceremonial songs of the respective muramura are sung to the Mura, in order to invoke his blessing, so to speak so that the jaua may prosper and a particular grub may not spoil it by the time it has advanced to a fairly ripe stage.
[2] mita kintjalkuru clean sand

mita naujata kintjalkurula, matja ninaia watara worarana warai pratjana
the sand is clean; the wind has heaped up all of it
[3] ngapa kintjalkuru clear water

ngapa nauja kintjalkurula murkulata, kaparanau ngaiana ngapa ngumula jungali kaluwala
this water is clear and unmuddied; come here, let us [fill] our skinbags
[4] pariwilpa kintjalkuru clear, cloudless sky

pariwilpata kintjalkuru, talara palku pani
the sky is clear; there are no rainclouds about
[5] ditji kintjalkuru bright sun

ditji naniwa kintjalkuru, mintjina taranateriji
the sun has came up, brilliant and clear
[6] tudna kintjalkuru pure gypsum, unsoiled gypsum

tudna nanapara dukarau jerra, kintjalkuru nanapara, nanaia ngaldra tikalkala
dig out that gypsum [over there], for it is very clean; we want to take it home with us
[7] milki kintjalkuru bright, clear, far-seeing eye

milkitandra kintjalkuru nauja, worita nulia najiji
he has sharp eyes, therefore he can see a long way
[8] tali kintjalkuru clear or distinct voice

tali kintjalkuru nauja, wima ngumu nulia wonkai
he has a clear voice, hence he can sing well

Idiom: literally, 'tongue'.
[9] karu kintjalkuru glistening-white hair

karuta nauia, kintjalkurulako marulata
the one who usually was beautifully dark (a man with reference to his hair) has now turned grey, or: he is now grey, who was formerly dark and handsome

Grammar: In this two-clause sentence the emphatic ending -ta and the indefinite suffix -lako stand out very clearly. In the first clause karuta is the subject, so also marulata black in the second clause. The suffix -lako following kintjalkuru indicates the transformation that has taken place in respect to the man's hair. The sentence therefore reads: 'the man is now grey who once was handsomely dark'.
[10] milbiri kintjalkuru clean forehead
Context: high forehead, over which the hair does not hang down. milbiri nauja mintjiji parapara forehead he high very he has a high forehead Is this a correct idiom? According to Dictionary No. 2619-24, parapara mintjina means: to shine fiercely (hot).
[11] kalka kintjalkuru clear night
Context: pure night air and a clear, cloudless night-sky with moonlight. kalkata naujerra kintjalkuru marrai woldrapirnaia evening he over there clear is shining (emerging) towards greater heat evening there shows up bright and clear; tomorrow will be a very hot day
[12] tiriputu kintjalkuru clean (white) downy feathers
Context: e.g. to be nicely decorated with white downy feathers at a sacred ceremony.

Ethnography: The white down-feathers of pelicans are pasted an to the [human] body with blood. These are regarded as very beautiful, if they stand out well against a black body. Hence a lot of attention is devoted to sticking the feathers on, so that they do stand out well. tiriputu nauja kintjalkuru, nulupara ngaiana wima wirila nganai down-feathers he clean (beautiful), this [man] us ceremony pass by will this man is wearing very beautiful down-feathers; he will outshine every one of us (look smarter than we) at the ceremony
[13] dalpa kintjalkuru clean ears

dalpa jidni kintjalkuru, worderu jundru ngarana warai woritata?
you have good hearing; how can you hear from such a distance?

Idiom: very good hearing, or keen hearing.
[14] kaldra kintjalkuru clear voice, audible from afar

jidni karkau, kaldra kintjalkuru jidni
you call; you have a voice that can be heard over a greater distance
[15] malka kintjalkuru clear or beautiful markings

malka kintjalkuru nauja wirina warai, nguja-najina nauia mintjinani
he has painted himself in bright colours, so that he will be more conspicuous compared to the others
[16] paua-tandra kintjalkuru clean seed

paua naujata kintjalkuruwai, ngurdi pani nauja
the seed is very clean, for there are no husks among it

Context: without any husks.
[17] njurdu kintjalkuru beautiful fur
Context: smooth and clean.
[18] palto kintjalkuru well-worn track, free of undergrowth

palto kintjalkuru nauja, nunkangu ngaiana wapananto nina mankamankala
that is a well-worn track; we ought to go to find it
[19] maru kintjalkuru lovely [and] black; glossy black; resplendent black
Ethnography: In order to have a resplendent black body, a man rubs himself with fat. kana naujata maru kintjalkuruwai ngani jeri man he black shining I like he is a resplendent black man like myself ngani jeri like myself is a characteristic [expression] of the 'native', for he always believes himself to be beautiful.

Spelling: None

Mythology: This word is derived from the legend of Jelkabalubaluna, whose wife Ditjiminkani shone forth resplendently as Mother Sun, when she rose at Ditjiminka.

Spelling: None

Grammar: derived from kintjalkuru

Context: e.g. of a snake when it has put an a new skin, or of a native man when he has decorated himself for a ceremony.

:

[1] kokuni kipana to poke [or probe] around inside a hole

pita wokaribamai, ngato koko kipananto, pildra kara nunkangu ngamai
break off a stick: I want to rummage around inside the hole and feel whether there may not be an opossum sitting there

Context: e.g. a hollow tree.
[2] minka kipana to probe around inside a hole, hollow, or burrow

minka jerra kipau, ngato datjananto
you poke around inside that hole, while I dig into it from the top

Ethnography: This is done, in order not to have to dig up the full length of the burrow.
[3] padi kipana to probe around for caterpillars, to hook caterpillars out

ngami damau, padi ngaldra kipala Kunarani
whittle [and make ready] a hook with which to extract caterpillars (from trees) in the Cooper's Creek

Ethnography: These are wood-grubs as thick as a finger, which bore their way into the trees; when extracted by means of a hook, they are eaten.
[4] kauri kipana to poke out rats
Ethnography: A long thin root, known as a witjiwitji, on whose end a clump of resin has been attached, is shoved into a rat hole to probe around. The rats, thinking this to be a snake, come jumping out, whereupon they are bashed to death.
[5] milki kipana to poke one's eye

pitali ngana milki kipana warai. ngani butju dikai
I have poked myself in the eye with a piece of wood, so that I cannot see my way home

Context: i.e. to run into something.
[6] jaurali kipana to give a verbal prod

warle ninawa jaurali kipana warai, nurupirna nauwa jerra wapai?
who made stinging remarks at him for him to be suddenly walking away?

Context: i.e. to make a stinging remark.
[7] dalpa kipana to whisper into someone's ear

kana tananaua dalpa kipau, tana jera wapananto muntja najila
quietly tell the people there that they should come here to visit the sick man
[8] mita kipana to cover a good deal of ground

kana naujata mita kararila kipani, wata nauja ngamana warai terti
this man covered the distance in one day in that he kept going, without resting half way

Context: i.e. to leave the track behind.
[9] paru kipana to stab fish
Context: This word is used in reference to pelicans, when they bring the fish up out of the water with their long beak.
[10] kipana ngarina to run down into

woderi ngarimata mudla?
where is the beginning of the flood
Context: i e. how far has it come by now.

Context: i.e. to reach.

Grammar: adverb use.

Context: Answer: pantula nulu kipana ngarila wapaia lake Reuther: "See-er" pantula. The inherent meaning is probably: the flood that is 'heading fur the lake. lie downward ran into it has reached the lake
[11] kipana tarana to poke around in an upward direction

padi nanaia ngato kipana tarana warai
I poked around upwards and hooked out this caterpillar

Grammar: adverb use.
[12] kipana ngarina to poke around in a downward direction
Context: to look out upwards. kipana ngariau, kauri marapu kara minkani ngamai poke around dawn [inside], rats many perhaps in the hole are sitting probe around down inside the hole; there may be lots of rats sitting around in there

Grammar: adverb use.
[13] kipana najina to look at with probing eyes
Context: i.e. to stare at or fix one's gaze upon. kanali muluwa milkieli kipana najiteriji, milki nauia tjerkara man he with eyes himself sees, eyes he sharp that man looks at one with probing eyes, for his eyes are sharp and penetrating

Grammar: adverb use.

Spelling: None

Mythology: This word, derived from kipana, is taken from the legend of Pitikipana, who opened up the stomachs of his servants by poking them with a wona, so as to enable them to ease nature.

Spelling: kipaRa

Grammar: masculine gender.

[1] kipara kikara vile-smelling urine
[2] Example:

kiparali ngana mangatandra-pua karitjimalkana warai. mangatandra ngana parawaribana warai
the urine has turned my head, so that I am dizzy

Ethnography: It is assumed, of course, that when urine smells, it has an effect on the brain. Kipara is urine of the male sex. Of the female sex it is said: puratandra patana gall [or bladder] is painful.

Spelling: None

Grammar: masculine gender.

Etymology: composed of kipara urine, -li the transitive verb marker, patapata moist earth and worana to throw, specified 'one that covers (with sand) the ground that has been wetted by urine' (as dogs are accustomed to doing).

Spelling: kipaRa-rna

Context: used of animals only.

Idiom: The word used in respect to human beings is: maltirina to cool oneself off; to relieve oneself

Spelling: kipaRa-rna-yitya

Context: for animals or humans. Of course, one would not be allowed to say this, if the person concerned were within earshot.

:

[1] manatandra kipana to pick teeth

manatandra ngani kipateriji
I am picking or cleaning my teeth

Spelling: kirri

[1] kana kiri clever man

nauja kana kiri jaura ngumu jatala
he is a clever man, for he can speak well
Context: [i.e. he is an accomplished speaker].
[2] milki kiri sharp eye, [trained eye]

nganita milki kiri, ngato nganti naji kantjilalu
my eyesight is keen; in reality I [can] sight game at a glance
[3] mangatandra kiri clever head

nauja kana mangatandra kiri, nulia marapu ngundrai
he has a nimble brain (clever head) and thinks a lot
Context: he reflects and deliberates on everything.
[4] mitani kiri familiar with the country

jidni mitanita kiri, ngaldra tintateriati
you are familiar with the country, otherwise both of us would lose our way
[5] pirrani kiri skilled in making coolamons

buru! nauja pirrani kiri, nulia pirra dakai ngumu
he is skilled in making coolamons, for he has made an excellent one
[6] kirrani kiri skilled in making boomerangs
[7] billini kiri skilled in weaving string-bags
[8] paltuni kiri familiar with the way, to know the way
[9] woldrani kiri notwithstanding the heat

tanapini kana pilki, woldrani kiri, tanangu jela ngaiana wata wapananto, woldrani mangapunku paliati
these are quite different people, they ignore the heat; we don't want to travel in company with them, lest we perish

Context: not to take any notice of the heat.
[10] wimani kiri to know the ceremonial songs

wimani nauja kana kiri, pratjana nulia ngujamai
he is well-versed in the ceremonial songs, for he knows them accurately

Context: to know ceremonial songs accurately
[11] murani kiri well-versed in the legends

murani nauja kiri, pratjana nulia talku kaukaubai
he has learnt the legends correctly, for he relates them very accurately
[12] kiri ngankana to teach to become skilled; to train
Grammar: adverb use.
[13] kiri pantjina to grow skilled
[14] kiri najina to see cleverly

wata jundru poto ninaia kiri najiamai, kana mandrujeli pudlali ninaia ngamalkai
you should not want to have this article, for it belongs to two [other people]

Idiom: to envy, to want to have
[15] kana kiri najina to envy people

minandru nuluka kiri najina warai pudlana wapala, warani, wata pudla wapananto
why does he envy them both (by looking askance at them) for wanting to go? leave the matter lie! they shall not go!
[16] mita kiri najina to spy out the land

minandru judla kiri najila ngarina paraia?
why have you come here to spy out the land?

Context: Answer: a-ai, ngali paruntani ngamala nganai no we both at fishing sit will no, we don't want to do that; we have came here only to fish
[17] kaltini kiri najina to be envious of a spear

Spelling: kirri

Grammar: a mutilated verb which is now known only in its imperative [form], and even here has the imperative endings: -au,-anau,-amai, and -animai.

Grammar: kiriau! move aside is the singular form. Plural is kirianau!. The emphatic for move aside is singular kiriamai! and plural kirianimai!. The original verb was kirina, and kiri probably had adjectival significance.

[1] kiri! make room; move aside!

kiri! ngani pungandru dunkananto palaraia
move aside! I want to crawl outside, (from inside to outside)
[2] kiri! let go!

kiri! ngani wapananto, ngana wata patau!
let me go! don't detain me, for I want to (or must) go
[3] kiri! move aside!

kiri! jerrariau! kangunto malti ngani turarananto
Move aside in that direction, for I want to be cool to [be able to] sleep, [whereas here alongside of you] I am perspiring
[4] kiri! out of the way!

kiri! ngato wolja dijala nganai
get out of the way, lest I hit you, for I will soon be taking aim
[5] kiri! leave me alone, (it is of no consequence; I will take no notice of it)

kiri! ngani wapananto wondiri wokaribala
I now care no longer about the (tribal) boundary; I am going to cross over it (they may say what they like)
[6] kiri! step aside

kiri! ngani bakana ngapa tapananto
step aside a little; I, too, want a drink of water
[7] kiri! get out, or crawl out

kiri! punga nania ngakani
get (crawl) out of my wurley; it belongs to me
[8] kiri! go home

kiri! mitani ngakanani ngamapata
go home to your own country! you have now been sitting around here long enough

Spelling: kirri-Ri-yirpa-rna

Spelling: kirri-lha-rlu

Mythology: This word is derived from the legend of Dimpiwalakana, who taught his sons to play the kulauara game which they learnt.

Comparative: In all other dialects: kiri.

Spelling: None

Mythology: This word originates from the legend of Kirlawillina, who once drove off a teri young man, saying: kiri, kiri! ngato nanaia mankara japanguru ngankananto jinkanimata go your way for now: first I want to make the maiden fearless; then she shall be yours

Spelling: kirri-Ri-rna

Grammar: derived from the adjective kiri.

Ethnography: This head-decoration is worn by the leader (mudlakutja) of a troupe of blood-avengers. kiririamai naribilli widmaterina, ngaperi jinkani naribilli widmaterina wonti nari morlalu nandrala learn death-cap to put on (to put yourself inside), father your death-cap wore dead until certainly more to kill you learn now to wear the death-cap, for your father always wore it during a vendetta

Addition: Scherer's translation here contains "(Page 473)" however it is not clear what this refers to.

[1] kirrani kiririna to practise boomerang-throwing
[2] pirrani kiririna to acquire the art of making a wooden dish
[3] billini kiririna to practise the weaving of string-bags
[4] kulno parana kiririna to grow accustomed to sleeping alone
Context: out in the open, away from the camp. ngani marka wapala nganai, kulnulu parana kiririna Should this not read: kiririla? I (into) uninhabited area go will, alone to lie (to sleep at night) to grow accustomed I will go into uninhabited country to get used to sleeping on my own
[5] murani kiririna to learn the [sacred] legends

nganita murani matja kiririna warai
I have already learnt the legend
[6] tirimalinani kiririna to practise [the art of] fighting

pitjieli tirimalina ngaiana kupa kiririna wonti
by throwing bark [boomerangs] at each other we children practised together the [art of] throwing weapons
[7] tarakana kiririna to practise or learn swimming

ngakani ngaperali ngana kiririna wonti ngapani jerankerijelu tarakala, nulia ngana nguna kulnujeli patana wonti
my father taught me to swim in the water as far as the other side, by holding me firmly with one arm
Context: kiririna is literally, 'to go across', therefore 'in the water' is added, as one can also tarakana or 'go across on dry land'.
[8] jaura kiririna to learn rules and regulations; to rehearse rules and regulations

jaura jerra jatau, ngani jera, jaura kiririla
you speak in that direction, and I [will do so] in this direction, to impress the rules and regulations upon them anew

Context: or engrave them freshly on the memory.
[9] nari-billi widmaterina kiririna to learn to put on the death-cap
[10] mura duldrina kiririna to learn the ritual performances for a sacred ceremony

Spelling: kira

Grammar: masculine gender.

[1] malka-kirra boomerang made from 'malka' wood
[2] patara-kirra boomerang made from 'patara' gum tree wood
[3] katatja-kirra boomerang made from 'katatja' wood
[4] kuluwa-kirra boomerang made from 'kuluwa' wood
[5] kirra-puntuwa boomerang made from 'puntuwa' wood
[6] kirra-wajaka boomerang made from 'wajaka' wood
[7] mananda-kirra boomerang made from 'mananda' wood
[8] paraka-kirra boomerang made from 'paraka' wood
[9] majamaja-kirra boomerang made from 'majamaja' wood
[10] palkura kirra boomerang made from 'palkura' wood
[11] kirra-malka 'mardu' symbols marked on a boomerang
Ethnography: Oftimes the owner engraves the symbols of his mardu or totem Reuther: "Geschlecht". [on a boomerang], as, for example: Diagram 3 goes here (a) woma large edible snake (b) markara type of fish; (c) majaru [type of] rat, (d) kirrapirra longish type of fish, (e) karawora eagle, (f) tidnamara type of frog, (g) kurauara pelting rain, (h) padi type of caterpillar (i)malura type of waterfowl
[12] kirrangamiringa boomerang with head of a pelican
[13] kirra nguradilla small type of boomerang
Ethnography: or kuriwirikirra. Painted black, white and red, and serving as a sign to summon men together when a group is about to go hunting.
[14] kana mapani kirra boomerang used to summon or call men together
Ethnography: This is sent from camp to camp, so that men congregate on an appointed day for a [combined] emu hunt.
[15] kirra kudakulno emblem of Papapapana
[16] kulpi-kirra [boomerang] given to uncircumcised youth
Ethnography: on the night before he is driven out of camp until the time that he is made a man.
[17] kirra kata [sound of] boomerang beating time at [sacred] ceremonies
[18] kirra mindra wulu name given to two friends who have always been known as bosom friends
[19] kirra jutju days named before a [big] hunt
Context: when everyone is busy working on boomerangs.
[20] kirra wirari long boomerang
[21] kirra maru boomerang that is thin at both ends and thicker in the middle
[22] kirra mariwiri very large fighting boomerang
[23] kirra marakanti boomerang that is broad at both ends and round in the middle
[24] ngura kirra crooked legs
Context: [probably bandy-legs].
[25] kajiri kirra jeri creek [that twists and turns] like a boomerang

kajiri nauja kirra jeri parana karitjila wapaia
the creek winds about like a boomerang
[26] Example:

nauja pirra godaila kirra jeri
the moon appears like a boomerang
[27] dako kirra jeri (crooked) sandhill like a boomerang
[28] paltu kirra jeri (crooked) track like a boomerang
[29] kirra wakamoku curved molar or grinder
Context: of an animal.
[30] Example:
[31] kirra waparu as when boomerangs fly to and fro during a fight
[32] kirra manja boomerang that is lit
Context: As a flaming torch at one end and hurled soaring into the air.

Ethnography: Boomerangs were traded in by members of the Marula tribe for the exchange of red ochre, hair-string, black ochre, and stone knives. An old boomerang that is found may be picked up and used only by the old [men].

Spelling: kira-yitya

Spelling: kira-lha

Spelling: kira-lha-rlu

Mythology: This word originates from the legend of Tirrawuldruna, who once came across a bent tree, made two boomerangs from it, and called them kirra.

Comparative: Wkng boomerang Wkb boomerang Jaur boomerang Jandr boomerang

Spelling: None

Grammar: masculine gender.

Etymology: From kirra boomerang and para hair. This fish is thin and flat, similar to a boomerang, and has whiskers around the snout. Meaning: that which is as narrow as a boomerang and wears whiskers around the snout.

Mythology: The muramura Mandramankana nominated this fish as a mardu.

Addition: contemporary speakers give "kilapara" as 'bony bream fish', Nematalosa erebi.

Spelling: kira-Ri-iyirpa-rna

Spelling: kira-Ri-rna

Spelling: kira-Ri-rna tharri-rna

Spelling: None

Grammar: masculine gender.

Etymology: derived from kirra fangs and watawata secretly signifies 'one that furtively steals away to bring something back in his [sharp] fangs'.

:

[1] kana ko ignorant people; unbelievers
[2] ngani ko I don't know

ngani ko, wata ngani najina warai
I don't know, for I haven't seen it
[3] wimani ko not versed in the sacred chants

jidni wimani ko, wapamai, jidna milkila ngankananto
you are not versed in the sacred song; go and let yourself be instructed
[4] paltuni ko not acquainted with the track

paltuni ngani nunkangupara jerra ko, ngaldra jela wapani milkilali
I am not familiar with the way to that place; let us both travel together, since you know it
[5] murani ko ignorant of ceremonial rites

muranita ngani kolu, wata ngani milkila nina najinala
I am not conversant with the ceremonial rites, for I don't know if I have already seen them
[6] ngapani ko inexperienced in water
Context: not knowing how to swim
[7] pungani ko not skilled in wurleys
Context: unskilled in the building of wurleys
[8] kirra dakala ko unskilled in making boomerangs, unable to make a boomerang
[9] mitani ko not to know the country, unfamiliar with an area
[10] kana ngujamala ko unable to recognize people
[11] kana tidnani ko unable to identify the people's footprints
[12] ngura ko not to know a place
[13] mardani ko not to know [one's way around in] the hills or ranges
[14] ngapa kudnani ko not to know the depth of the water
[15] wondirani ko not to know the tribal boundary
[16] jaurani ko [ignorant of] news
Context: not to know the latest happenings.
[17] mudla ko not to know or recognize (someone's) face
[18] billini ko impractical in the weaving of a string-bag
[19] muntjani ko unable to diagnose an illness
[20] narini ko ignorant of someone's death
[21] ditjini ko not to know the constellations (of the stars)
[22] kamanelini ko not to know the whereabouts of a friend
[23] kupani ko not to know the present whereabouts of a son or daughter
[24] jaura jatala ko unable to make a speech

Spelling: None

Grammar: masculine gender.

[1] patara koko hollow gumtree
[2] minka koko burrow inside of a cave

minka-koko nauwa jerra datjangai, ngaiana ninaia bulu bakula nganai
the cave-hole there goes down at a steep angle; we will not [be able to] dig the animals out

Context: where animals breed or bring forth their young.
[3] marda-koko stone cavity

marda-kokuni woma pudla ngamala wapaia
the two snakes are nestling in a stone cavity (or: underneath a stone)
[4] ngapa koko waterhole; the deepest spot in a lake

ngapa kokuni paru mapateriji kilpani
in winter fish congregate in (inhabit) the deepest places
[5] kajiri koko deepest spot in a creek-bed

kajiri kokuni jama jerra woramai, naka paru wirila nganai
cast the fishing-net that way in the deepest part of the channel; there the fish will enter
[6] mana-koko mouth cavity

manakokujeli jundru ngana jutapata ngankai, wata ngani karari wapala nganai, bulu ngantini dankaiati
because of your gaping mouth you have prevented me from going hunting today, for I will not meet up with animals, anyway
[7] mudlawilpa koko nasal passage

mudlawilpata ngakani burula, ngani ngandandariji ngararankana
my nasal passage is blocked; I cannot breathe properly
[8] dalpa koko earhole

dalpakoko ngakani bururina warai ngarala
I have become hard of hearing
[9] milki koko eye-socket

milkikoko ngani patai, milingeru najina
my eye is painful, because I have always had to look hard
Context: e.g. during a hunt.
[10] billi koko area inside of a string-bag

billikoko ngakani karla poto panini, jinkiamai poto worduwordu ngato kurananto
the space inside my string-bag is empty; give me [some] little knick-knacks to put in it
[11] punga koko space inside a wurley; room area

pungakoko ngakani maru, kana palpa ninkida wirinanto turarala
my wurley is spacious; several people can still come in here to sleep
[12] marukoko deep circular valley

marukokuni kanta pirna punkai
lots of grass grows in the deepest part of the valley
[13] wima-koko corroboree trumpet
Ethnography: This is a hollow piece of wood, by means of which people are summoned together for a corroboree. It is held inside a hole in the ground, while [the player] blows into the cavity of the hollowed-out piece of wood with all his might, so that it emits a far-sounding!!! [sic] (muffled) tone at night. wimakoko marrata In his Diari Grammar (Vol.V, p.28) Reuther writes this postposition with one 'r', viz. -mara with. ngaiana mudana jiritjiji corroboree-trumpet with we to conclude are getting up at the sound of the corroboree-trumpet we stand up for the last time i.e. the final act is taking place
[14] pajamoku koko cavity inside of a bird-bone

pajamoku kokuni ngaiani pitjiri kulkana wonti
in a hollow bird-bone we used to preserve our chewing-tobacco
[15] nguramoku-koko hollow of a shin-bone
[16] mangatandra koko cerebral cavity
[17] pirra koko space inside a coolamon
Context: i.e. inside a wooden bowl or dish.

:

[1] minka kokoterkana for a burrow or hole [to run down] perpendicularly

minka nauja kokoterkai, ngaiani ngandandariji morla bakula
the hole goes down vertically to a great depth; [in that case] we cannot dig any further
[2] mita kokoterkana for land to stand straight
Idiom: this is a general remark, when the whole country roundabout stands in view from some elevated point.
[3] talara-ngura kokoterkana for a local rain-cloud to stand directly overhead

talara-ngura kokoterkai, ngapa pirna naniwa godai
a local raincloud is high up directly overhead; we are getting a heavy downpour
[4] Example:

Kulukupana nau matja kokoterkajila, wolja ngaiana muka parala nganai
the [star] 'Kulukupana', is already standing right opposite; we [must] soon lay ourselves down to sleep.

Mythology: This word is taken from the legend of Nurawordubununa, who is said to have once dug out [some] animals; but when one hole went down perpendicularly, he left it alone.

Spelling: None

Context: of birds and animals that nest and live in holes.

Spelling: None

Etymology: from koko cavity; deepest part and terkibana to erect, therefore literally: 'to establish a hole'.

Addition: The translation here is incorrect. It means instead 'to turn upside down'.

[1] pirra kokulterkibana to tilt a dish
Context: to empty its contents. pirra kokulterkibamai karla ngankala dish dip empty to make tilt the dish to empty it
[2] ngapa kokulterkibana to pour out water

minandru jundru ngapa kokulterkibana warai, mina ngaiana tapala nganai
why did you pour out the water? what shall we drink now?
[3] ngapa kokulterkibana to move water forward
Context: to drive it on, or drive it backwards or forwards. watara waribakali nandruja ngarimata-ngapa kokulterkibala wapaia wind by hot (abl.) she flood-waters drove onwards the hot wind has driven the floodwaters forward and onward
[4] kupa kokulterkibana to tip a child over
Context: when carrying it on one's back, one lets it fall. jundru wata manjujeli dukai, kupa jundru ngujangujarla kokulterkibana warai child you not otherwise carry, child you unfortunately threw down you did not take the child properly on your back, for you unfortunately let it fall (threw it off)
[5] kana kokulterkibana to knock a man over; to throw a man down

ninaka kana ngato kokulterkibana warai, nulia ngana nandrana warai
I threw this man to the ground, because he hit me
[6] munarali kokulterkibana for a sloping bank to hurl down [water]

munarali ngapa kokulterkibai pantuja
the sloping bank sends the water (tumbling) down into the lake
[7] piriltjali kokulterkibana for ceremonial head-gear to stand [a man] on his head
Context: for ceremonial head-gear to crash to the ground. buru! piriltjali mita kokulterkibai, japani! what! (interjection) by head-gear ground to stand on the head, oh dear! dear me, the head-gear has placed the ground on the [man's] head In this case, of course, the said head-gear has fallen off the man's head to the ground. 'The meaning of the words is: since the piriltja is intended to stand upright, the ground must be at the opposite end when the piriltja faces downwards, in exactly the same way as when the ground would need to be at the feet of a man who stood on his head.
[8] mana kokulterkibana to turn the mouth upside down
Idiom: to use the mouth for precisely the opposite purpose for which it was intended, that is, 'to spit out', 'to vomit'. nulupini kanali mana kokulterkibai, minandru nulia marapu tajina warai? this man mouth is turning upside down, why he much has eaten this man has had to vomit; why has he eaten so much?
[9] Example:

nilanilali mita kokulterkibai, ngaiana ngarinalu, ja mita matja miririna [warai]
through the mirage the ground appears to be turned upside down, so that we are underneath and the ground on top
[10] kokulterkibana tarana for the bottom to be on the top

ngato mangatandra kokulterkibana turarana tarana warai, wokara ngakani ketjaketjai
I slept with my head facing downwards, therefore I have [this] pain in my neck

Grammar: adverb use.
[11] pirra kokulterkibana to dip a wooden dish, to tilt a wooden dish, to turn a wooden dish upside down
[12] Example:

kindalali ninaka warukati kokulterkibai, wolja nauka nari
the dog has brought [or knocked] the emu to the ground; it will soon be dead

:

pita nania wolja kokurila nganai
this tree will soon become hollow

Spelling: None

Grammar: middle voice.

Spelling: None

Context: of a tree whose centre gradually rots and which consequently becomes hollow of its own accord.

Spelling: None

Mythology: This word is derived from the legend of Ngurapatana, who no longer knew the sacred songs of the other muramura.

[1] kanani korina to be no longer able to recognize people
[2] mitani korina to be no longer familiar with the country
[3] jaurani korina to forget the news (or the story)
[4] wimani korina to forget the sacred song
[5] malka kurala korina to be no longer able to decorate oneself properly

Spelling: None

Grammar: feminine gender.

[1] kanta kua grass stem
[2] kua wordu short stem
[3] kua wirdi long stem
Context: of grass, shrubs, or plants of every type.

:

Spelling: None

Grammar: middle voice.

Context: as when a stem shoots out from a clump of grass.

Spelling: kurda

Grammar: masculine gender.

Context: also bira.

Spelling: kudna

Alternative: kuna

Grammar: masculine gender.

kudna tjuruna
to have diarrhoea

Spelling: None

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Spelling: None

Context: when there is water in it.

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Spelling: None

Semclass: Plants

Grammar: masculine gender.

Ethnography: used for medicinal [purposes].

Spelling: kudnakudna

Grammar: masculine gender.

Spelling: kudna kurnu

Grammar: masculine gender.

:

Spelling: None

Context: Waves are so called, because they draw people as well as things into the depths.

Spelling: None

Mythology: Mandramankana is said to have coined this word. When he had dug a well, so much water gushed forth that it covered the earth far and wide. In other words, the earth was transformed into an abyss. The word, composed of kudna deep section of water and kutibana to hide, means 'to hide in the depths'.

[1] Example:

ngapa pirnali pita pratjana kudnakutibana warai
the big flood has inundated all the trees, so that they are all standing in water
[2] watiwati kudnakutibana to inundate an island
[3] kana kudnakutibana to surpass [another] person

kana nulia kana marapu kudnakutibai wimali
in singing he surpasses many other men, that is to say, he sings more beautifully than the others
[4] to surpass, to outmatch in strength

nulupini kanali kana marapu kudnakutibai palku ngurungurujeli
in physical strength this fellow outmatches lots of men (people)
[5] jaurali kudnakutibana to cover over with words

nulia kanali jaura pirnali kalalu kudnakutibai
he silences the people by means of his stentorian voice

Context: to drown out by shouting, to bring to silence
[6] to render invisible

kantali kana waka ninaka ngampu kudnakutibai
the grass is so tall, that one almost cannot see a short man
[7] to place in the shade; to grow bigger; to outgrow or overrun

ngurawonpali paua pratjana kudnakutibai
the seed-bearing 'ngurawonpa' (grass) outgrows all other seed-plants (grasses)
[8] to outrank in size

karawarali paja pratjana kudnakutibai
the eagle outranks all [other] birds in size
[9] to exceed in smallness (both of people and things)
[10] to surpass, transcend in beauty
[11] to exceed, outrival in brilliancy

Spelling: None

Context: e.g. when a crocodile drags a person down into the water to devour him there.

:

[1] Example:

kana nauka kudnakutiji tara parina, nurujeli ngariamai ngapani ninaia dukarala
this man has developed a cramp in the thigh and is sinking; quickly jump into the water and pull him out
[2] kirra kudnakutina for a boomerang to sink

kirra ngakani kudnakutina warai ngapani
my boomerang has sunk under water

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from kudna scent, perfume and kudirka nicely-perfumed, indicates that it gives off a pleasant perfume. This grass is tied around the head in the course of a headache or a cold, in order to dispel pain..

Spelling: None

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Addition: Reuther has entry No. 896a kudnampirra edible berry and entry No. 936 type of grass. Are all three entries variants of one form? Hercus (2014: 217) gives kudnampira 'ruby saltbush' and this may be cognate with the Diyari term.

Addition: in a note under subentry No. 3148-15 Reuther says that tapana is used to refer to eating this fruit, and hence it must be soft and able to be slurped.

Semclass: Plants

Xref: No. 2597-28

:

Spelling: kudnampirra

Grammar: feminine gender.

Semclass: Plants

Etymology: from kudna perfume and pirra red, indicates [a plant with] a pleasant perfume and red seeds.

Spelling: kudnampirra

Context: [unspecified].

Addition: At entry No. 432 Reuther has kudnampira type of plant and at entry No. 936 he has kudnampirra edible berry. Are these all variants of a single form?

Semclass: Plants

Spelling: kudna ngandri

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Spelling: kudnankari

Grammar: masculine gender.

Etymology: This is a Wonkanguru word. In the present context "kudna" signifies a small ruffle on top of the head, around which the hair is turned and wound; nkari means 'to lie opposite. The word therefore signifies 'lying opposite the small ruffle on top of the head.

Ethnography: The term indicating this direction stems from the custom that a soulless corpse (not yet devoid of its spiritual powers) It is highly probable that Reuther meant "nicht entgeistert" i.e. 'not deprived of life and vitality', rather than "nicht entgeistigt. is placed at burial with the head facing toward the south, because it is believed that souls become embodied (or incarnated) from the south. All the heathen dead are buried with the head lying toward the south. Hence the direction 'south' lies opposite the ruffle on top of the head.

Etymology: In Diari the word is tidnanta. tidna means 'foot' and -ta is a [grammatical] form indicating certainty; the -n- is inserted for euphony. The word tidnanta is derived from tidnanturu, which, compounded of tidna foot and turu fire, means 'the foot (or feet) towards the fire'. Since a man protects himself against the hot north winds in summer by erecting a windbreak on the north side of his camp, his feet face the fire, i.e. towards the south. That is why this direction is known by that term. People also lie down to sleep with their faces turned towards the south, because of the moon. A 'native', especially after bathing in the water, never turns his face to the moon, for he believes he would [then] become ill.

Spelling: kudna piti

Context: ruffle on top of the head around which the hair is twisted.

Grammar: masculine gender.

Spelling: kudna puthurru

Grammar: masculine gender.

Spelling: kudnarri

Alternative: kunarri

Grammar: not kunari.

Context: the name given to the Cooper's Creek, extending from Mardawilpa to Kanatalka. From the latter [place] to Lake Eyre it is then known as Ngaraua bitter

Spelling: mudna warla

Grammar: masculine gender.

Spelling: kurdu

Context: The excavation must go down vertically; if it slopes into the ground at an oblique angle, it is [called] minka

[1] minka kudu deepest spot in an animal warren

nganti nauja minkani nunkanika, ngaiani bakuji kuduja
an animal is definitely sitting in that hole; we are digging until we come to the deepest part
[2] tidna kudu deep imprint of a foot

kana nauja tidna kudu, nau waru wapana wonti, karari nau ngamai Kudnangauani
the fellow left deep imprints here in the mud; he is at present staying at 'Kudnangaua'
[3] ngapa kudu excavated soakage

ngato ngapa kudu bakuna warai ngapa kampana ngarina kuduja ngankana, watarali woraiati
I have dug a soakage, so that the water congregates in it and the wind does not dry it out

Context: at the edge of a creek.
[4] paua kudu seed-grain pit

pauajata ngato matja kudu bakuna warai, ngato karari kuduja ngankajila pauata
I have already dug a pit for the seed-grain, and am putting the seed in it today
[5] kajiri kudu gouged out waterhole in a creek-bed

ngapata kajiri kuduni ngalje parai, ngaiani ninkida ditji mandru ngamala nganai wolja wapala
in the waterhole of this creek-bed there is still only a little water left; we will stay here for two days and then move on
[6] nari kudu open grave

nari kudu jerra bakujau, nari kurana ngarila kuduni milkimilkinto ngujangujarla!
dig the grave over there, so that in it we can lay down the dead man who is lying before us. 0 how sad
[7] punga kudu main post-hole for building a wurley

punga mokuja kudu bakujau! punga moku ngaldra nurujeli terkibala tarala talara wokara
dig out the hole for the main post of the wurley, so that we can both put it up before the rain comes
[8] kauri kudu rat warren
Ethnography: Kaurikudu is Cowarie, a place along the road leading up into Queensland. Here is situated the deep warren, where the rats are said to have originated. kauri tana kuduni wirina warai, ngaiana kinai kuruwitjieli nganti japali wonkuni jeri dunkananto rats they into the deep warren went in, we are probing with a kuruwitji, animals scared of snakes like should come out the rats have all gone back to their tunnel; we are going to probe around inside with a kuruwitji a long root (on the head of which a knob of resin is attached), so that, scared as if by a snake, they come running out in fright; then we can kill them
[9] manguntara kudu fox-hole
Context: This is an animal which is now extinct. It used to live in holes underground).

Mythology: A Manguntara Fable. (How to Help one Another) A woma, a non-venemous species of snake, was once in serious trouble. Having no feet with which to be able to scratch out a hole for her winter sleep, she had to spend her hibernating days under leaves in the scrub, though she would gladly have whiled away the time in a large hole underground. One day she met a manguntara animal. On taking [careful] note of its claws with which it could dig well, she thought to herself: "We two could help each other: while the manguntara is good at digging, the other animals are afraid of me, and so I could be a good guardian". The manguntara is supposed to have been a very timid animal and therefore ventured forth only at night. [On the other hand], the woma is fond of a deep hole. So the woma said to the manguntara: kakajai! jinka ninaia padakau! jura ngampila, minka ngakani bakujau, ngani ngamananto ngura ngankingala my dear aunt! string him carry with you! (i.e. take it), you to gird yourselves, (great importance is attached to fine human hair string) hole (or burrow) mine dig, I want to live camp to make ready [my dear] aunt! (one always addressed another person in this friendly manner, even when the [true] state of relationship does not exist) accept this string as a gift to tie around yourselves; [now] dig me a hole where I can stay to prepare myself a [comfortable] camping-spot The manguntara was agreeable to this, and said: kau, ngato bakula nganai yes, I will dig [a hole for you] [Thereupon] the manguntara summoned all of its [own] kind together, and said: manguntara worajai! kaparanau womaia jaura najila, worderu ngankala come here, all you manguntara, and consider what we should do regarding the snake's request in other words: come here, let us jointly discuss whether we can accept the proposal. The upshot was that all the manguntara were willing to help the snake in obtaining a place of habitation. In fact, by means of the string they were going to be well compensated. So work commenced forthwith. Several of the manguntara scratched the earth loose, while others threw it out. They dug several corridors [or passages] which all met together in a central structure, one large deep hole. Reuther: "Kessel". When they were finished they closed up the entrance (as mungantara were in the habit of doing, for they are now extinct), so that no other animal should be able to make use of the burrow. The manguntara then went to the snake and informed her that the burrow was now finished. While the woma was adorning herself in readiness to inspect her [future] home, the supporters in the building [project] lined up one after the other, [waiting] to receive the snake and to hear what she would have to say about her new home. All smartly dressed up, the snake put in her appearance, and was respectfully received by all the manguntara. The leader of the manguntara now opened the entrance [to the burrow]. The snake was completely taken aback at the beauty of the structure. Immediately she called all of her own kind together, to show them the delightful burrow. All alike broke forth in loud astonishment and in praise of the manguntara. Naturally these felt themselves greatly flattered. Thereupon the chief of the woma chanted his sacred totemic song, Reuther: "Goettergebetsgesang". and made himself comfortable inside of the burrow. Since that day the woma and the manguntara have been the best of friends, in that they live amicably side by side in one and the same hole. The manguntara feel themselves protected by the snake, while the snake has a hole and no longer needs to have her winter sleep under the leaves. Both parties share the benefit. Thus are peace [and concord] a sustaining [force. However,] in the next story we shall see how discord destroys.

Mythology: A Fable about the Opossum and the Wild Cat (opossum pildra wild cat jikaura) Once upon a time the [respective] chiefs Reuther: "der Vorstand". of the opossums and of the wild cats came together to deliberate on how they could enjoy themselves for a change. Since it was just the seed-gathering season, the pildra said to the jikaura paua malkiri jundru ngankingala nganai, ngaiana tapala jurakokana jinkangu tankubana wokarala nganai you will prepare a festive meal of seed, [and] tomorrow we will come to you to dine and [sing your] praises The wild cat was agreeable to this. So the pildra went back to camp, and the jikaura set to work to make [the necessary] preparations. She called all of her own kind together, and said: kaparanau! paua ngankingala tinkawirdi, ditji dunkaiati, pildra nauja milinto tankubana nurujeli wokaraiati malkiri dapala! come here, all of you, and grind seed for the duration of the night, lest, when the sun rises in the morning, the wild cat and her servants come early to eat of the festive meal and we are not ready So they all went to fetch their millstones, and pounded seed throughout the night. One dish after another was filled with grounded seed-pulp, Reuther: "Samenbrei" until at last they were all filled. By morning the festive meal was ready. With eager expectation the chief of the wild cats now awaited the [arrival of the] opossum and his followers. Seating himself on a hill, the wild cat kept a lookout for the opossum, saying: nganako, nauja pinaru wata nurujeli wokarai, paua mujariati ditjieli I don't know, the honourable pildra is in no hurry to come; [meanwhile] the seed is getting dry in the sun When the sun had risen a little higher and the lazy pildra had not yet put in an appearance, for opossums sleep during the day, the wild cat said to her followers: 'Let us bake the seed[pulp] in the ashes, for as yet I have not caught sight of the opossum'. No sooner said than done. In the meantime the opossum woke up and thought of fulfilling his promise. In order to appear in festive garb, the opossum, together with his servants, decorated himself with red and white paint and smeared himself with fat. When all preparations had been completed, the opossum and his followers set out on their way. Arriving in the vicinity of the camp, he noticed that the wild cat had allowed all the seed [pulp] to be baked in the ashes. This displeased him, for he had wanted to eat it uncooked. All the wild cats had likewise decorated themselves handsomely and had lined themselves up to receive the opossum and his retinue of servants in a manner that should be worthy of them. But they were to be [sadly] disappointed. The opossum had scarcely arrived, when he trod on the seed-bread that was still lying here and there in the ashes and spoilt it. Since it scorched his feet, he shuffled around on the bread on his hands and feet, singing the while: tidnakimajaki, tidnakimajaki [my] hands and feet are swelling up, [my] hands and feet are swelling up (in the hot ashes) The wild cat and his retinue of servants now grew angry, when they saw how their good intentions had been so blatantly despised by the opossums. Instead of a feast there arose a fight. Grabbing a pirramara (a striking weapon) Reuther: "Waffe zum Schlagen". This is an error. The pirramara is a shield, as Reuther himself has repeatedly pointed out, cf. No. 256-12; No. 884-4; No. 942-1; VIII, No.97; Vol. X, p.88, etc". he clobbered the opossum over the head. The opossum [managed to] pick up a spear, and pierced the wild cat with it most pitiably. The servants on either side also came to their leader's support, and a bloody fight ensued. The pildra had [finally] to give in and retreated to his camp, whither he was pursued by the wild cat. There both succumbed to their wounds. Since that time [perpetual] hatred exists between opossums and wild cats. Because the opossum had badly scorched his feet, all his descendants have swollen paws, so that they cannot move about in the heat of the day, but run around by night and live in hollow trees. As evidence of that fight all opossums bear a scar on their foreheads, where their ancestor received a blow from the wild cat; and all wild cats through their white spots bear the marks of the spear-stabbings which their ancestor received from the opossum. Both opossums and wild cats live at constant enmity [between each other] to this day.
[10] padi kudu caterpillar pit
Ethnography: into which caterpillars are tipped when being gathered, so that they cannot crawl away. padia kudu bakujamai, kuduni ngaldra tandrala for the caterpillars a hole dig, into the hole we both to tip dig a pit for the caterpillars, into which we can tip them
[11] ngura-kudu [shallow] depression in the sand
Context: in which one lays himself to sleep. ninkida ngatota ngankai ngakani ngura-kudu, ninkida ngalara ngumu here I am scooping out my cradle, here sand clean here I am scoooing out a [shallow] depression in which to sleep, because the sand here is clean
[12] paja-kudu bird hollow in the ground
Context: in which a bird builds its nest. paja-kudu ngato kalkana warai, ngato kapi manila nganai bird hollow I waited for, I eggs fetch will I noted where the bird dug out a hollow for its nest, and am now waiting for the eggs
[13] winkara-kudu hole for 'winkara'
Context: i.e. a hole into which winkara roots are [transplanted], so that they remain fresh. winkara-kudu ngankau, ditjieli winja ngankaiati! winkara hole dig (make), sun withered otherwise [will] make scoop out a hole, into which we can place the winkara roots, so that they do not wither in the sun.

Spelling: None

Context: e.g. an animal that lives only inside of a burrow.

Spelling: kurdu-lha

Context: i.e. one who is fond of living in deep places. Reuther: "Schlafmulde"

Spelling: kurdu-lha-rlu

Comparative: Wkng hole Ngam hole Jaur hole Jandr hole

Mythology: Dimpiwalakana once dug a hole in search of water.

Spelling: kurdu-Ri-ipa-rna

Context: e.g. the wind, or rot inside of a tree.

Spelling: kurdu-Ri-rna

Spelling: kurdu-Ri-rna tharri-rna

Spelling: None

Grammar: masculine gender.

Context: under the head during sleep. kukati terkana to support or prop up the back of the head to place one's extended hand[s] behind the ears, on which the head may rest while in a reclining [position]

Spelling: None

Grammar: masculine gender.

Context: more accurately: the part of the head which extends from the middle of the back of the head to the ear on either side.

Spelling: None

Grammar: masculine gender.

:

[1] kalku kulana to pluck reeds, to tear out reeds

ngato kalku kulala nganai jama dakala
I will tear up some reeds and weave [myself] a net
[2] kalumba kulana to pluck 'kalumba' [an edible plant]

kalumba ngumu ninkida, ngaiana kulala nganai marapu ja waltala nganai nguraia kalumba
here is nice 'kalumba'; we will pluck lots of it and take it back to camp
[3] njurdu kulana to pluck or tear out hair

ngato njurdu ngakani kulananto malti pantjila
I shall pluck out my beard in order to [feel] cooler

Ethnography: Whereas a person's main hair [viz. of the head] is cut off with a stone knife, and hairs on the body are singed by fire, the facial hairs [beards] are plucked out. Except for scalp hair, the entire body is cleared of hair by means of fire, before the [men] go up into the hills at Beltana to collect ochre. A man's beard is plucked out after a bereavement and in connection with every mura ceremony. No man with a beard may take part in such a ceremony. A man may appear at a sacred ceremony [vor] "der Gottheit". only when he is beardless and [when his body] is rubbed in with fat. The Wimabilli pluck out the whole beard, while the Wimapaja For information on the Wimabilli and Wimapaia, see Vol. X, p.119 seq.. leave a [small] goat-beard as a token of recognition.
[4] tiriputu kulana to pluck out down-feathers

tiriputu kulau nunkangupini pajani, ngato ngamalkananto wimaia
pluck the down-feathers from this bird; I need them for a [ceremonial] song
[5] nganti njurdu kulana to remove hairs from a skin (or fur) (either by hand or by rubbing it on the ground)

nganti njurdu kulau nganpa dijala!
remove the hairs from the skin, to weave a pubic covering therewith
[6] nindri kulana to pull up roots

buka karari marapu talara pirnali, ngaiana winkara nindri kulala wapananto
as a result of the [heavy] rain there is now ample food; we want to go out to pull up 'winkara' roots
[7] maltara kulana to pluck out emu feathers

warukati maltara ngaiana kulananto ngamalkala muraia
we want to pluck emu feathers [to use] in connection with a sacred ceremony
[8] tiwi kulana to pluck flowers

Spelling: None

Grammar: masculine gender.

Context: In other words, the scabby or mangy one.

:

[1] paja kulaterina for a bird to pluck out its own feathers

paja nauja kulateriji tiriputu, kunjilani kurala kapia
a bird plucks out its own down-feathers with which to line the nest for [the hatching of] its eggs
[2] nganka kulaterina to tear out one's own beard

nganka naujata kulateriji wimaia
he is tearing out his own beard [to be able to participate in] a sacred ceremony

Spelling: None

Context: one who readily plucks out his beard and does not let it grow for long.

Mythology: The two wives of Jelkabalubaluna pulled out their own hair.

Comparative: Wkng to break Ngam to break Jaur to break

Spelling: kuldru

Grammar: masculine gender.

Mythology: Wadlangurunu [a woman] placed herself in a crooked (turuturu) attitude when she pressed the seed into her dilly-bag.

Comparative: Wkng back Ngam back Kuj back Jela back

[1] kana kuldru person's back
[2] nganti kuldru animal's back
[3] kuldru turuturu crooked back
[4] kuldru pilbi broad back

:

[1] ditji kulikiri bright sun

ditji nania kulikiri, bulu talku nana najina
the sun is so bright that it is impossible to look straight into it
[2] mita kulikiri clean earth

mita naujata kulikiriwai, ngato wata ngura kurai ninkida?
here the earth is nice and clean; I will lay me down here to sleep
[3] pirra kulikiri bright moon

pirra nauja matja kulikiri karari, terti terkai, ngaiana karari wapananto tinkani, ngapaia ngamala jelaua dankubana
the moon is now shining bright and clear and standing in mid-sky; let us travel now during the night, so we reach water somewhere tomorrow
[4] marda kulikiri glittering stone; vegetationless hill

marda naujata kulikiri ngumu, ninaka ngaiani wapai
the bare hill looks beautiful; we are going up as far as it
[5] pariwilpa kulikiri bright sky, clear sky

pariwilpa matja kulikiri, wata talara palku ja wata buturu parai
the sky is already clear; there is no sign of rainclouds or of dust
[6] ngapa kulikiri clean water, clear water, transparent water

nauta ngapata kulikiri, ngaiana ditji palpa ngamai ninkida
the water here is lovely and clean; we [shall] camp here for several days
[7] tudna kulikiri nice gypsum, clean gypsum, pure gypsum

tudna naujata kulikiri ngumuwai, ngato maniatila
the gypsum here is very good (nice); I am tempted to take some along with me
[8] talara-palku kulikiri white-tipped (white-headed) stormclouds

talara-palku kara najiau kulikiri! naka talara godai
just look at those rainclouds, how white they are! It is raining there for a certainty
[9] paraitji kulikiri bright fire

turu paraitji kulikiri jerra tarananto, kutji wokaraiati tinkani
let us kindle a bright fire over there, so that the devil does not come near us during the night
[10] turu kudna kulikiri beautiful cloud of smoke

turu kudna kulikiri naniwa dunkai; mai! jera turu japiani kalala najinanto
a beautiful cloud of smoke is rising up over there. Quickly, kindle a fire here [in response], so that they [can] see we are here
[11] mardaburu kulikiri clear hail, crystal-like hail

mardaburu kulikiri godana wirila wapaia, ngaiana ngunku-ngamani mardaburujeli dakajati
a hailstorm has been approaching, so we are cowered together (behind a bush) that the hail may not strike us
[12] jaua kulikiri cleanly-peeled 'jaua'

jaua kulikiri ngankai tajila ngaldra, buka ngumu nauja
both of us peel our -a very clean, for it is good food
[13] tupu kulikiri nicely-variegated blossoms, gay-coloured flowers

pita naniata tupu kulikiri
this tree bears a lovely-coloured flower
[14] milki kulikiri far-seeing eye

milki kulikiri naujata, nganti nulu worita naji
he has a far-reaching eye, for he [can] see game when it is still a long way off
[15] talara paraitji kulikiri bright lightning, vivid lightning
[16] kurikirra kulikiri brightly-coloured rainbow
[17] kaldra kulikiri clear voice

kaldra kulikirinto kaldra pantjiamai! kana nau worita
let someone who has a clear voice sing out, for the man is a long way off
[18] talpa kulikiri sharp ears

talpa kulikirintali jaura jerra ngaranau, worderu nauwa jera jatala wapaia
listen carefully, so that you hear precisely what he is calling out to us from over there

Idiom: able to hear the faintest of sounds
[19] mudla kulikiri clean-washed face, lovely face
[20] mara kulikiri clean-washed hands, nicely-shaped hands
[21] paua kulikiri nice seed, clean seed
[22] kulikiri ngankana to make clean, to cleanse; to smooth

kirra kulikiri ngankamai! mudala bakana
smooth down the boomerang, so that it gets finished

Spelling: None

Idiom: quite literally: 'until it has been made perfectly clean'.

:

[1] kupa kulirkana to wash a child

jinkani kulirkamai buluru ngapali
wash the dirt off your child with water
[2] pirra kulirkana to clean a [wooden] dish

pirra jinkani kulirkamai paua pitjalkananto!
clean your dish, so that we can sift [or winnow] the seed!

:

Spelling: None

Ethnography: This man is not a relative of the deceased, otherwise he would not have been able to throw off the [evidences of] mourning so soon, something which is effected by means of the red ochre. But since contact with a dead person renders him unclean, he now purifies himself by washing his body and painting it with red ochre.

ngato nari ngamalkana warai tinkani, ngani palku kulirkaterinanto ngapali, mani ja karku ngani wirinanto
last night I sat alongside of the deceased; I now must wash myself with water and rub myself with fat and red ochre

Spelling: None

Context: or keeps himself clean, and loves what is clean and tidy.

:

Spelling: None

Grammar: feminine gender.

Mythology: Kataworduworduna requested all the flying vermin.

Spelling: kurlka-rna

Ethnography: Two men have died in different places simultaneously, one in each place. [The people of] both places accuse each other of exercising sorcery, which has caused the deaths. What is to be done now? The [one-time] sequel was that a man had to be killed on either side. [In that case, however], mutual enmity would never come to an end, so an effort is made to come to terms, for in principle the matter has already been requited. The inhabitants of both places come together at a prearranged spot, around a fire. Some distinguished man takes in his hand two small sticks (representing the two victims of the sorcery), and, holding them aloft, says: 'Shall the two dead (bewitched) men be requited Reuther: "ausgeglichen". [and] reconciled with each other?' If the answer 'yes' follows, then everybody from both [sides] shares the opinion that the other [party] has exercised sorcery on the person concerned. In that case the two small sticks are wrapped with hairstring and buried in public. Following this, a ceremonial meal takes place, and no act of killing may take place. In the contrary case, a relative of one of the two dead men steps forward, takes one of the small sticks from the [speaker's] hand, and repeats the above sentence, saying no, the reason for the death of the bewitched [man] does not rest with you; the dream of the dead man or the inquest into his death has directed me to some other place'. By now the opposite party also has other ideas about its victim of the sorcery. The people of both places have come to terms (or to a mutual understanding), and harbour no more mutual suspicions. Naturally, the [death] of the bewitched [man] is still avenged by a killing in some other place.

[1] kana kulkana to protect people

kana ninaia ngato kulkala nganai, nau tepi ngamananto, wata jura ninaia nandrala nganai
I will protect this man; he shall remain alive, and you are not going to kill him
[2] poto kulkana to store up things

ngakani ngato kulkai, ngakani buru
I [am] laying my goods in store, for I have traded them legitimately and paid for them in kind
[3] paua kulkana to guard seed [intended for food]

jura wata paua nunkani palpa kaluananto, ngato ninaia kulkai nunkani
you shall not take out any of his seed; I [am] guarding it because it is his
[4] marda kulkana to hold a millstone in safe keeping

marda naupara ngakani, ngato ninapara kulkai, muntali paua dakala
I [am] holding this millstone in safe keeping, in order to be able to grind my own seed
[5] turu kulkana to look after the coals of a fire

turu parparali kulkanau! talara pirna wokaranani, talarali palimaiati
attend the fire closely, so that it is not extinguished during a heavy downpour

Context: not to let a fire die down.
[6] punga kulkana to keep a guarding [eye] on a wurley

punga ngakani nanaia kulkamai ngani wapanani, tanali nanaia dukaraiati
when I go away, keep a guarding eye on my wurley, so that they don't pull it down
[7] nganti mani kulkana to save up or keep back meat rich in fat

nganti mani pirnali ngaiani kulkananto, windri ngaiani julku tajinanto
the fat-rich meat (i.e. the animal's hind-quarters) we must keep in reserve (for the old people); we eat [only] the fore-quarters
[8] buka-maru kulkana to reserve a food-patch
Context: a patch of jaua or judlantji etc. ngato buka-maru ngakani kulkai, ngato bakana widlakupa ngamalkai I food-patch Reuther: "Essenflaeche". mine am keeping in reserve, I also wife [and] child have I am keeping a piece of country in reserve, covered with edible plants, for I [also] have a wife and children [to keep] Since [these plants] grow in places only here and there among the sandhills, where rainwater runs together, it is a simple matter to reserve [such] a spot. One [simply] placed a stake (milki wondrani) in the centre of the area, so that everybody knew he was not allowed to pluck or dig up anything here.
[9] ngapa kulkana to guard a waterhole

ngapa nauja kulno, wata jura nunkangu burkananto murkuriati ja paliati
this is the only waterhole we still [have], therefore you are not to wade around in it and stir it up, lest it dry out

Ethnography: During her days of menstruation Reuther: "in den Tagen ihrer Unreinigkeit". a woman is not allowed to fetch water. Water is brought to her also after the birth of a child, The bira month are prescribed, [indicating] for what length of time she may not fetch water, not until the child begins to laugh. Anyone who has taken part in a killing or in a blood revenge pinga is regarded for months as an unclean person. He is not allowed to take part in any ceremony, nor to fetch water for several months. For these people a dish of water is always kept in readiness. Only after they have been rubbed in by others with ochre and fat, are they allowed to do everything and participate in everything. It is said: nari-kumari tanali tapana warai, tana nari-kumarali jerto the blood of the dead they have drunken, they are satisfied with the blood of the dead they have shed human blood, therefore they should not need anything more
[10] ngapapiri kulkana to guarantee an area of water
Context: at the lake, in order to lay a net in the water. nulia ngapapiri nunkani kulkana warai jama nunkani worala he area of water his has guaranteed net his to throw he has guaranteed an area of water for himself, in order to lay his net in it
[11] kapi[piri] kulkana to establish an egg[-collecting] zone

jurani kapipiri naupara jerra ditji dunka ja ngaianini nauwajerra ditji wiri
your zone for collecting eggs is eastward towards the sunrise, and ours is this way in the west, towards the sunset
[12] kupa kulkana to have supervision of a child

kupa juranina kulkanau nunkangupini ngapa mikarini palipaliati tana
ensure strict supervision of your children at this deep waterhole, lest they get drowned
[13] woma ngandri kulkana to hold back [in reserve] the mother snake

woma ngandri pirnarali kulkai terini
the old people eat the female snake themselves and give none of it to the young people (because they are usually in better condition)
[14] dako kulkana to guard the sandhills

naupara dako juranina ja ngaianini dako nauja ngantia ja bukaia
this sandhill is yours, and that one ours for hunting and the gathering of food
[15] mangawaru kulkana to protect a widow
Ethnography: a widow is cared for by her dead husband's elder brother, until she marries again. Only when the period of mourning has passed is she rubbed with fat and set free again. nejieli waria mangawaru kulkai, nani jauara ngamananto woljaia elder brother of the deceased the widow protects, she unhindered shall sit before long (soon) the elder brother looks after the widow of a deceased man, so that she may be at no disadvantage for the future
[16] mankara kulkana to guard an [unmarried] girl

mankara nulu kulkana warai nejieli, wolja nau pantja mandurila
the elder brother is not giving his sister away just yet, but soon he will be giving her in marriage

Ethnography: Two elder brothers, each of whom has a sister to exchange in marriage and who has singled out that of the other, wish to announce in public what they have already arranged confidentially. On the occasion of a ceremonial feast one of the two steps forward and says: warle ngali jinkimalila nganai? who we two exchange will? who will exchange his sister with me? First one, then another jokingly says: 'I, I,' etc. At length the right brother (as aforementioned) steps forward and says: 'we two'. The whole gathering is hushed in solemn silence. Both [men] seat themselves opposite each other. One of them makes two strokes on the ground with his finger [thus:] ======= and then crosses them diagonally in the middle [thus:] ====/====The two strokes on either side of the centre-stroke represent the intended couple: in every instance [this means] one's own brother and the sister of the other [man], or one's own sister and a brother of the other elder brother. The names are now called out. If nobody has any objection to offer, one of the two [men] taps the two lines with a stick and says: 'these two marriages are approved and valid'. And that is decisive for all who are present. If one of the girls objects to accepting this or that man for a husband, she is forced by her brother [to submit], because in that case the disgrace attaches to him. She is beaten, her head is shoved into water, she is even placed on an anthill, until she gives in. Generally, they [i.e. the unmarried girls] submit to their fate.
[17] noa kulkana to help one's wife

nulia noa nunkani kulkana warai, pudlamandrujeli nandrana woranani
he came to his wife's assistance, while the two [women] were exchanging blows
[18] nari kulkana not to allow death to be avenged [or requited]

kapara pilki ngani, wata jura nari ngokananto, ngato karari nari ngakani kulkai, tjautjau pirna pantjiati
I have a different reason (kapara); you shall have nothing to do with my dead [relative], and I will not allow him to be avenged, otherwise there will be an uproar

Spelling: None

Mythology: The muramura gathered up the emu feathers and stored them away.

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

:

Spelling: None

Context: in respect to people.

:

[1] Example:

ngaiani pungani kulkaterina warai talarani ja pildripildrini ja marda buruni ja watarani
in our wurleys we protect ourselves against rain, thunder, hail and wind
[2] Example:

jura wapanau, ngani ngamala nganai!
you go; I will stay

Context: Response: minandru nauja milingeru kalkateriji? why he always spares himself? why does he always take such care of himself?
[3] Example:

wata nulu ngantjana warai tikala, nau kulkaterina warai ngakangu
he did not at all want to go back; at length he tore himself free from me
[4] palku kulkaterina to shield one's body

pirramara nanapara jerra jinkiau! ngani palku kulkaterinanto kirrani
hand me that shield, so that I can protect [or shield] my body from [flying] boomerangs
[5] ditjini kulkaterina to shield oneself from the sun
[6] pitarani kulkaterina to safeguard oneself against drought

ngaiani wapananto ngapakudna kulnuja, ninkida ngaianina pitarali jupai, palku kulkaterina
let us go to another waterhole so that we have some food to eat, for drought is afflicting us here
[7] pingani kulkaterina to escape blood-revenge

nauja pingani kulkaterina warai tidnali
he escaped blood-revenge by his fleetness of foot
[8] noani kulkaterina to be wary of a certain man
Context: e.g. not to have anything to do with another man.
[9] jindrili kulkaterina to save oneself by crying

mankarata nanika jildrielila kulkaterina warai, wata nandru ngantjai tikala
they wanted to bring the girl back, but she did not want [to come]; therefore she cried and so saved herself

Spelling: None

Grammar: feminine gender.

Etymology: composed of kulki crest on the head and tjiri straight; stiff, denotes '[a dog] whose hair on the head stands stiff and straight up'.

:

Spelling: kurlkunga-rna

[1] ngapani kulkungana to jump into or over water

ngani ngapani kulkungana warai tidna burakaia
I jumped across the water on to the dry ground on the other side
[2] kupa kulkungana for children to jump around

kupa jerra pirkiji kulkungana
the children there are practising to jump
[3] kantani kulkungana to step over the grass

kantani kulkunganau, padi nankaiati
step over the top of the grass, so that you don't tread on the caterpillars

Ethnography: No-one is allowed to tread on this species of edible caterpillar.
[4] pitani kulkungana to jump across the (fallen) trunk of a tree
[5] ngapa kulkungana for water to tumble or fall
Context: e.g. a waterfall.
[6] paja kulkungana for birds to plunge into the water (from the bank)
[7] kulkungana manina to snatch from the hand, to tear from the hand

minandru jundru poto ngakani kulkungana maniji?
why do you snatch out of my hands what is mine?

Grammar: adverb use.
[8] kulkungana jinkina to miss out on someone

ngaiana tana kulkungana jinkinanto, tanapini ngaianangu wata kalala talku jinkiji
we do not want to barter with them, because they do not give us the proper [value] in exchange

Context: not to give a person anything
[9] kulkungana kurana to run fast

kana naujata kulkungana kurai, karari ngato nina naji ninkida, ja nau dakuni
that man [can] run very fast: [a short while ago] I saw him here; now he is on top of the sandhill
[10] milkitandra kulkungana for one's eyes to swim; for one's eyes to grow dim; to grow dark in front of one's eyes

milkitandra ngakani kulkungai, ngana wolja ngamalkani, ngani ngururinanto
my eyes are getting tired; [please] keep watch over me until I feel revived
[11] ngara kulkungana for the heart to be jumping

kana wolja jera jurborianau, ngaiana matja najila ngara nunkani kulkungaila, nauja wolja palila nganai
tell the people to come and visit him soon; his pulse is already racing madly, and soon he will die

Idiom: for the pulse to be racing
[12] tertia kulkungana to jump into the centre

tertia kulkungau terti turarala, jidni kutjini japali
lie down here in the middle to sleep, for you are [too] scared of the devil (as to sleep alongside)

Context: to lie down in the middle
[13] kulkungana ngarina to jump to go down, to go down; to set (of the sun)

ditji matja kulkungana ngarina warai, tankubana nania kulkungana tarala nganal
the sun has already set, [but] she will rise again tomorrow
[14] kulkungana tarana to jump to go up, to ascend quickly

mardani ngani kulkungana tarala nganai pildra nandrala
I will quickly climb the stony ridge to hunt down [some] opossums
[15] tjukuru kulkungana for kangaroos to hop
[16] kulkungana dikana to return quickly

kana naujata kulkungana tikana warai wolkareli
he has come back quickly, for he was longing for home

Grammar: adverb use.

:

ngaperiai! ngani ninkida kulkunganateriji?
father, may I jump around for a while to enjoy myself?

:

[1] kana kulnu one man; one person
[2] nganti kulnu one animal
[3] ngapa kulnu one waterhole
[4] buka kulnu one [loaf of] bread
[5] kanta kulnu one [type of] grass
[6] punga kulnu one wurley
[7] malka kulnu one sign, mark

Spelling: None

Grammar: masculine gender.

Spelling: None

Mythology: [This word] has its origin in the legend of Malkumalkuwulana, both of whom once came across a youth and circumcized him.

Comparative: Diari one Wkng one Ngam one Wkb one Jaur one Jandr one

[1] Example:

jidni kulnujelildra tapau, ngato kulnujelildra tapanani
you eat on your own, while I eat on my own
[2] kulnujelildra kulnujelildra waltana each one to carry for himself

turu ngaiana waltananto kulnujelildra kulnujelildra
let us gather some firewood, but each man for himself and for his own use
[3] kulnujelildra kulnujelildra paja dijana each man for himself to take aim at the birds

ngaiana kulnujelildra kulnujelildra wapai paja dijala
each of us is going [out] on his own to catch some birds
[4] kulnujelildra kulnujelildra puntina each one to go off on his own in a different direction

kulnujelildra kulnujelildra ngaiana ngurandru puntina warai ngura kulnuja ja ngura kulnuja
each one of us left camp on his own [to visit] one or another camp [elsewhere]
[5] kulnujelildra kulnujelildra paua nandrana each one for herself to pound [edible] seed

ngaiani paua nandrana warai kulnujelildra kulnujelildra pilki ja pilki tikalkala
each one of us pounded seed separately [out bush] in order to bring some back [to camp] from here and there
[6] kulnujelildra kulnujelildra nandrana each one to fight for himself

karari ngaiana kulnujelildra kulnujelildra nandramalina warai
today we had a fight, each man dealing individually with his own opponent
[7] kulnujelildra kulnujelildra tapana to drink one after the other

ngapa ninkida kutu wuldru, ngaiana kulnujelildra kulnujelildra tapananto
access to this water[hole] is very narrow; it is best we go in one after another to have a drink
[8] kulnujelildra kulnujelildra punga wotina each one for himself to erect his own wurley (without assistance)

kulnujelildra kulnujelildra ngaiana punga wotinanto, warlewarle ngopera kanta kurala nganai?
we wurleys want to build, who who first grass lay on top will? we want to erect [some] wurleys (here); let's see who will be the first to have his finished
[9] kulnujelildra kulnujelildra pita nandrana each one for himself to cut down a tree

ngaiana pita nandrala nganai kulnujelildra kulnuielildra pirra dakala, wnaiwani ngopera purinanto
each of us will cut down a tree for himself to make a coolamon out of it; let's see whose tree will be the first to fall
[10] kulnujelildra kulnujelildra ditji dunkubana each one on his own to make the sun rise

ngato ngundrana warai naka mandru jeri kana ngamai, ja naka bakana ngato ngundrana warai mandru jeri, kari kulnujelildra kulnujelildra ditji dunkubana warai
I imagined two people were sleeping together here and two people were sleeping together there, but each person saw the sun rise separately i.e. each person slept on his own

Context: when each person sleeps on his own and the sun therefore rises for each one separately, as it were.
[11] Example:

noamarali kulnujelildra kulnujelildra pudlana ditji dunkubana warai
they slept apart
[12] kulnujelildra kulnujelildra warukati damana for each one to pluck (skin) an emu on his own

ngaiani warukati marapu nandrana warai ja kulnujelildra kulnujelildra karari damai
we killed lots of emus, and now each man is plucking (skinning) one on his own
[13] kulnujelildra kulnujelildra paru patana each man to catch fish in his own net
[14] kulnujelildra kulnujelildra billi dakana each man to weave his own string-bag
[15] kirra dakana kulnujelildra kulnujelildra each man to make a boomerang for himself

Spelling: kurnu kirli-rna

Context: i.e. to perform as an individual dancer.

Etymology: a compound of kulno one; alone and kilina to make dance movements.

Mythology: This word is derived from the legend of Papapana, who by means of ceremonial songs entreated the mura for turkeys (karlatura). As one [who performed this role], he became the ultimate exemplar Reuther: "Typus". for invocation to the "deity" with resepect to this species of bird which provides [such valuable] sustenance to the Aborigines by way of meat and eggs. This muramura came down the Frome Creek, always performed his ceremonial songs on his won, without [the aid of] his servants, and in the course of his ritual performances represented the turkeys as growing lean to fat, or as [walking] out of a drought into good times, out of a dry country into a good land. Just as he [once did], so today in imitation of him his adherents still perform his ceremonies by way of drama and ceremonial singing in the so-called "corroborees". His emblem is an oblique Reuther: "schief 'crooked, slanting, etc.'. cross, wrapped with human hair string, whose ends exhibit tufts of feathers (cf. sketch). a sketch of this emblem is to be found on Reuther's original page 135 of Volume X. On his head he wore an enormous tuft of feathers, around his forehead a band, in his mouth a dog's tail, on each thigh a bunch of feathers, across the chest black, red and white diagonal stripes; he also had red arms and legs. These distinctive features are still to be seen at present-day corroborees. As one who solicits this bird species, he appears in the legend entirely in the form of that bird. He lays eggs, moults (or casts his feathers), mates, prepares for himself a nest which is lined with feathers he himself has plucked, and leads around his young hatched ones among the green grass which is growing as the result of the rain that has fallen etc. (For the rest, see the legend.) It is for this reason that the Aborigines have been falsely accredited in the legends not only with creative powers, but also turning into animals. Reuther: "Vertierungen". It is not so in either case, and the Aborigine is as much a stranger to such views as we Europeans are.

Spelling: None

Grammar: the indefinite form. kulnuku nau wapana warai? did he go only on his own?

Spelling: None

Context: in the presence of many [others]. kulnukulnu ngani terkana paraia tikala I was the only one in the presence of many others to get up and go home

Spelling: None

Mythology: This word originated from the legend of Kakalbuna, whose "people" dispersed, so that he was eventually on his own.

[1] Example:

ngaiana ninkida kulnukulnuni nganai mita pilkipilkindru
we are gathered together here from various parts (directions)
[2] kulnukulnuni ngamana to live (be) together in harmony

ngaiana ninkida kulnukulnuni nganai kulnukulnuni ngamala
we are together here to enjoy harmonious relations
[3] kulnukulnuni ngankijiribamalila jointly to make preparations (for a fight or for a journey)

Spelling: kurnu-lha

Grammar: masculine gender.

Spelling: kurnu-la-rlu

Grammar: masculine gender.

Spelling: None

Grammar: used as an adverb in the following.

[1] kulnulu wapana to go alone

nau kulnulu wapana warai kapi wontila
he went on his own to look for eggs
[2] kulnulu tikana to return on one's own
[3] kulnulu darpina to turn back alone

nau kulnulu darpina warai ngurani wokarala
he turned back on his own to come home
[4] kulnulu wonkana to sing on one's own
[5] kulnulu jatana to be the sole speaker
Context: with no one to follow on.
[6] kulnulu karkana to call out on one's own
[7] kulnulu tajina to eat (everything) on one's own
[8] kulnulu ngantjana to love one (person) only
Context: and no-one else.
[9] kulnulu patana to be the only one to catch anything
Context: the others being unsuccessful.
[10] kulnulu nandrana to kill only one (animal)
[11] kulnulu waltana to carry singly on one's head
Context: with no-one to help.
[12] kulnulu japanguru only one [to be] fearless

nauja kulnulu japanguru kutjini ja kana marapuni ja talarani ja woldrani bakana
he alone is not afraid of the devil, nor of many people, nor of rain, nor even of the hot weather
[13] kulnulu tiri alone angry

tiri pirna jidni milingeru kulnulu, minandru jundru milingeru nandrai?
angry very you always alone, why you always hit? you are the only person to get cross; why do you always hit?
[14] kulnulu wajina to cook on one's own
Context: with no-one else.
[15] kulnulu parana tikana to camp (sleep) alone out bush and then come back
[16] ditji kulnulu for only one day
Grammar: used as an adjective here. jidni ditji kulnulu parai? minandru wata ditji mandru parai? you sun alone are lying? why not sun two are lying? you are staying here for only one day? why not (stay) for two?
[17] kulnulu kulkanietja sole protector
[18] kulnulu ngundrana to think for oneself

:

[1] Example:

kulnulu kulnulu jura wokaranateriji?
each of you is arriving separately?
Context: Why not arrive together?
[2] Example:

kulnulu kulnulu jidni pitjiri jinkiji?
are you giving chewing-tobacco to each man separately?
[3] kulnulu kulnulu wapana for each person to go separately

minandru jura kulnulu kulnulu wapai nganti dijala?
why do each of you go hunting separately?
[4] kulnulu kulnulu puntina to go away one by one

kulnulu kulnulu jura puntiteriji, wata jela wapai jura?
each of you goes his own separate way; why not [go away] together?
[5] kulnulu kulnulu palina to die one after the other

kana kulnulu kulnulu palina warai muntjani warula
during those days of sickness [and calamity] people died one after the other
[6] kulnulu kulnulu mintja patana to get sick one after the other, to get sick again and again

kulnulu kulnulu nauja muntja patai, mina kana nauja?
time and again he gets sick; what sort of a fellow is he?
[7] kulnulu kulnulu jatana to talk repeatedly

jidni kulnulu kulnulu jatai, wata ngaiani bakana
you talk again and again and don't let us get a word in edgewise
[8] kulnulu kulnulu jedina to tell lies again and again

kulnulu kulnulu jidni jedina warai, wata ngato jinkangu morlalu ngundrai
you have lied to me repeatedly; I now no longer believe you
[9] kulnulu kulnulu mudla palkina to go past time and time again

kulnulu kulnulu nauja mudla palkinganateriji, minandru wata kana kulno nau wata wapai?
time and again he goes past on his own; why doesn't somebody else go with him?

Context: without calling in.
[10] watara kulnulu kulnulu always the same wind

watara nania kulnulu kulnulu paraparanateriji, wata nania mudai
the wind continually blows from one and the same direction, and never abates

:

[1] Example:

kanata nauja kulnurina warai, woderi tana marapu?
this man has cut himself off, [but] where are all the others?
[2] potujeli kulnurina to withdraw alone with one's goods and chattels

minandru jidni potujeli kulnuriji kulnujeli ngamalkala?
why are you withdrawing with your goods and chattels to have them for yourself?

:

[1] Example:

ngantini jidni kulnurinateriji ngana wata jinkini? ngaldra jelali nina nandrana warai?
are you withdrawing on your own with the animal and giving me nothing (of it to eat), in spite of our having hunted it together?
[2] Example:

kanani nauwa kulnurinateriji? wata nuluwa kana ngantjai?
[is] that man [standing] over there dissociating himself from people, as though he doesn't want anything to do with them?
[3] Example:

nauwa noajeli kulnurinateriwai? warle nina dilpijiribanateriji?
is he withdrawing with his wife, (both for each other)? Who, then, has teased him?
Context: Here is implied the hidden suggestion that another man wanted his wife.

Spelling: None

Grammar: the definite form. buka kulnuta ngato tajina warai bread only one I have eaten I have eaten only one [loaf or piece] of bread

Spelling: kurlpi

Grammar: masculine gender.

Ethnography: Thus the man is called who voluntarily submits to a 'second circumcision' (if that term may be used). This operation bears no direct relationship to the real circumcision. In the latter case every male member Reuther: "jedes maennliche Geschlecht" is forced to [go through with] it, but in the other case it is a matter of free choice whether the person concerned wants to submit to the operation or not. This custom is practised by the tribes to the north-west of here, and extends throughout the Diari tribe. To the Jauraworka and Jandruwonta tribes the kulpi is practically a stranger; among the Diari only a fractional number are kulpi; on the other hand, [men of the] Wonkarabana, etc. are nearly all kulpi. One could [practically] describe kulpi as [a form of] "castration" Reuther: "Verschneidung". The male organ is severed lengthwise on the nether side to the depth of the urethra, and then allowed to heal. The reason for doing this is purely sensual, without any kind of religious significance. Thereby the male organ assumes a larger and broader appearance. This, it is believed, the women prefer. I am writing this, in order to let the darker side of heathen nature stand out in its true light, as it is. This subincision, however, does not preclude the possibility of begetting children (as some would believe). This could be proved by hundreds of examples. kulpi ngankana to perform the above operation on a person, [i.e. to subincise].

Mythology: [The custom] is derived from the two muramura Malkumalkuwulana, whom the north-western tribes regard as their own. The celebration of this ceremony is ascribed to the inventive [genius] of the two [muramura], Malkumalkuwulana.

Spelling: None

Context: one who is right now in the act of searching.

Spelling: None

Idiom: literally, 'to search around until a thing is found', or better: the searcher until he finds what he is looking for.

:

[1] kana kulpina to search for a man

kana ninaia kulpiamai, nau tinkani wapana warai, jirijiri nau kara
search for this man, for he wandered off during the night, and may even be out of his mind
[2] nganti kulpina to search around for an animal

nganti worku kulpiau minkani najila jeruparajeri nau palkana woranani
go around everywhere and search around for the animal; look also in the burrows! I have lost his tracks coming in this direction
[3] ngapa kulpina to look for water

kulpiau, matja mankamankana turu japiau, ngaiani najinanto
water look for, already to find fire kindle, we want to see, ie. go (that way) to look for water, and when you have found it, light a fire so that we can see it
[4] nari kulpina to search for a dead man
Context: who has perished of thirst or from some other cause. nari kulpianimai, woderi nau palina paraia tinka mapala dead man look for where he died night to gather look for the dead man and find out where he died; there gather up his remains and bury them A man's mortal remains are called 'night', because he no longer sees [the light of] the sun.
[5] ngura kulpina to look for a camp

kana ninkida wirarina warai, ngaldra ngura kulpila wapaia, woderi tana ngamai
people have been walking around here; we are both looking for the place where they are camped
[6] marda kulpina to look for a buried mill-stone

wapanau marda kulpila, woderi nulu nina todina wonti
look around for the mill-stone [at the spot] where he buried it
[7] paja kapi kulpina to look for birds' eggs
[8] kirra kulpina to look for a boomerang
[9] kupa kulpina to search for a child
[10] kulpina wapana to go in search of

ngaiani kurla kulpina wapala nganai, jelaujerra ngaiani mankamankala nganai
we will certainly go in search, and will find [it] there somewhere

Grammar: adverb use.
[11] kulpina kurana to look around

wolja terkau! ngato kintala kulpina kuranani bulu milki
wait awhile! I first want to look around for my dog which I cannot sight [at the moment]
[12] kulpina tikana to turn back and look for

ngato kulpina tikala nganai marda ngakani manila, nina mankamankanani
I will come back and look for my millstone [to see] if I can find it

Grammar: adverb use.
[13] kulpina karitjina to go around in a circle in search of

ngato pantuni kulpina karitjila nganai kana tananaua
I will go around the lake in search of the people

Grammar: adverb use.
[14] kulpina karitjina
Context: as in [13]. pariwilpali ngaianana kulpina karitjila wapaia, jiritjianau jura, punga wotila the sky us to search for went around in a circle, stand up you, wurleys to build the weather has changed (in favour of rain); get up and build your wurleys
[15] kulpina karitjina to encircle, to surround

ngapali ngaianana kulpina karitjila wapaia, ngaiana burkananto dakuja, ngapa ngaljerini ngara
the water has encircled us; let us wade through it [to get] on to the sandhill, until it possibly subsides (falls)
[16] kulpina karitjina to turn something around
Context: as in [13], [14], and [15]. watarani katu jerra kulpina karitjianau, watara pani ngaiana turarala because of the wind windbreak there to look for turn round, without Reuther: "Wind nein" 'Wind no' instead of ohne Wind. wind we in order to sleep because of the wind, erect the shelter on the windward side, so that we can go to sleep sheltered from the wind

:

Spelling: None

Context: i.e. one who is always on the search.

Mythology: This word stems from the legend of Jelkabalubaluna. The two wives of this muramura called their act of searching kulpina They were, of course, looking for their husband with the object of killing him.

Comparative: Diari search Wkng search Kuj search Ngam search Jaur search Jela search

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: means 'hard'. The seeds [of this plant] are hard.

Spelling: kurluwa

Grammar: feminine gender.

Ethnography: It is of practical use to the Aborigines, insofar that they can obtain water from its roots when needed, and so save their lives. The bush is burnt down, the roots dug out, and the water then allowed to drip from these.

Mythology: Its discovery is attributed to the two wives of Jelkabalubaluna, and so the bush is also feminine. The two women were on a journey, but had no water. However, by means of this bush they saved their lives in the manner described above.

Addition: Reuther elsewhere describes it as a 'flowering plant that has edible fruit'.

Addition: under No. 2664-19 Reuther lists this as 'edible caterpillar or grub'.

Xref: No. 2756

Xref: No. 3050

Xref: No. 3397

Spelling: kuma

Grammar: masculine gender.

Mythology: This word is associated with the legend of Mandramankana. On one occasion, after he had risen from the dead, he followed the tracks of his murderers, and found them tying bundles (kuma) of grass at Lake Manatandra. while they were chasing fish, he swallowed the lot of them.

[1] poto kuma heap of articles

poto kuma ngankamai, ngani wapananto
put the things together on one heap, for I want to go away
[2] pita kuma bundle of weapons tied together

pita kuma ngankamai terkibala!
stand the weapons together in one heap
[3] punku kuma bundle of flax

punku kuma ngakani nauja, ngato bakana billi dakala nganai
this is my bundle of flax; I too want to weave a dilly-bag for myself
[4] pitjiri kuma bundle of tobacco leaves

pitjiri nindri kuma ngankamai, nina wajila
tie the tobacco leaves together into a bundle, in order to cure them (in hot ashes)
[5] kalku kuma bundle of reeds
[6] kanta kuma bunch of grass

kanta kuma ngankamai, ngaiana paru jukala
tie a bundle of grass together for yourself to chase the fish
[7] nari kuma death bunch
Ethnography: bunch of twigs that is produced after the person concerned has actually been killed. Note: There was a woman [by the name of] Tandripani, whose son died, so she thought, as the result of sorcery. Since she had no close relatives who could speak on her behalf and avenge her son, she stirred up the local inhabitants to do this. A provocation of this nature is effected by growling at the menfolk, as, for example: you are women, you wear no beards, you have no strength, no courage, etc. Naturally, only a woman may do this, for men are not allowed to talk in this strain. The local inhabitants were soon sufficiently aware of what these abusive words meant. In all secrecy they formed a troupe of blood-avengers, in order to redeem their reputation in the eyes of the woman. The alleged sorcerer was struck down. A bunch of twigs (naria kuma) was now tied together by the blood-avengers, brought home, and, without a word being wasted, placed at the woman's feet. She knew now that the alleged sorcerer had been struck down, and began loudly to voice her eulogies: 'We have really sturdy men in this place; nobody is afraid, our men are strong,' etc. At these words of praise the murderers felt themselves highly flattered, particularly so since the woman provided a malkiri or ceremonial meal.
[8] mutja kuma bunch of edible plants

mutja kuma ngankana karamai, ninaia wajila
tie a bundle of 'mutja' together in in order to tenderize it in the hot ashes
[9] mura kuma bunch of [edible] roots
[10] para kuma bundle of hair
Context: for making string.
[11] jinka kuma ball of hairstring
[12] dala kuma parcel of fur-skins
Context: for a rug.
[13] padi kuma bunch of grubs ([such as witchetty grubs], strung together on a reed)

:

Spelling: None

Ethnography: of women. Dance movements of women are made by [lifting up] their thighs, i.e. to prance about. (1) These movements are made in the course of a fight to goad the men on. (2) When someone has died, the women go around the grave, perform these movements, and wail at the same time. (3) When the Jeljujanti, Karangura, Jauraworka, Marula, Ngulubulu and Karingatata women and girls have devoured a deceased girl strange to the area, Reuther: "ausserhalb des Ortes". they bring her bones into camp in a [wooden] dish, during which they kumana prance about. Girls are eaten only by [members of] the female sex, and boys by the male sex.

Addition: Reuther numbered the items above as sub-entries but they belong together in terms of ethnographic practices. The first sub-entry is thus numbered [4]. Note that in entry No. 75D he also mentions kumana by women in order to incite men to avenge a death.

[4] tataru kumana for fog to dissipate
Context: when it breaks up into small clouds, and gradually dissipates.
[5] nilanila kumana for a mirage to shimmer
[6] kalibilibili kumana for a butterfly to flutter [its wings]
[7] paja kumana for a bird to flutter [about]
[8] pintjipintjintara kumana for a bat to flutter [to and fro]

:

Spelling: kumarri

Grammar: masculine gender.

[1] kana kumari human blood
Ethnography: This is used at sacred ceremonies. Reuther: "Goetterfeierlichkeiten". (1) The upper arm is [first] tied with a piece of string; then a vein is opened up with a stone-knife and the blood caught in a [wooden] dish. With it stripes are painted on the body and white feathers stuck on to it, so that they look attractive. (2) Also the wiljaru are bespeckled [or bespotted] with blood. (3) The tjutju at Kudnangauana is sprinkled with blood. (4) The young men drink of the blood that is washed off the spears [after a fight]. (5) Stones which are reverenced like the supernatural beings Reuther: "gleich Goettern". are always smeared (rubbed) with blood and fat. [In fact], blood and fat are of primary importance in all the sacred rites.
[2] mudla kumari blood [issuing] from the nose
[3] mana kumari blood from the mouth
[4] ngapa kumari mere rainwater
Context: without fish. Floodwater is not ngapa kumari, because it carries fish with it.
[5] ditji kumari blood-red sun
Context: What is meant is the bright red [visible] in the morning and evening, during sunrise and sunset. For us this is an indication of a very hot [day], but for the pagan it is a sign that the muramura of hot weather (Darana) has been offended. The likelihood is that someone has cast a magic spell over the two stones which represent the petrified hearts of Darana 's sons, by rubbing off the fat, so that, by way of punishment, intense hot and dry weather now set in, They are soon smeared again with blood and fat, so the trouble will cease.

Mythology: [This word] is derived from the legend of Kakurubillawuluna, who sent his dogs out to chase emus; but they chased them for so long, that blood streamed from their noses and they died.

Comparative: Diari
kumari
blood Wkng
kumari
blood Kuj
kadrintji
blood Jaur
junkuru
blood Jela
murla
blood

Spelling: kunawarku

Grammar: masculine gender.

Etymology: This word, compounded of kudna thick end of anything and worku around near-by; alongside; sideways, means 'the thick end lies sideways or crosswise'.

Mythology: This word [ kunarku] is ascribed to Worawakuna, because he wore his stripes straight across his head.

[1] palto kunarku cross-road; intersecting track
Context: The thick end is to be thought of as lying in the direction of the camp from where the pathway begins. palto nauja kunarku parai, ninaka ngaiani wokaribinkala nganai ja wapala nganai track he cross is lying, him we break through will and go will here is a crossing of the ways; we will pass over it and go on
[2] pita kunarku [obstructive] piece of wood lying across the track

pita naupara kunarku parai, woraninapara kana wirarila
this piece of wood is lying squarely across the track; throw it aside, so that people can walk along the track
[3] panto kunarku lake lying in an obstructive position
Context: across the way. pantuta nanipara kunarku parai, ngaiana karitjinanto kajirani lake she (f) crosswise is lying, we want to go around towards the creek the lake is lying across our track; we had better go around it to get to the creek
[4] dako kunarku sandhill that lies in a diagonal position

dako naujata kunarku parai, wata nauja talku
the sandhill is lying in a diagonal [position] and not like the others
[5] watara kunarku crosswind
Context: i.e. when the wind is blowing in a different direction than the clouds are moving. talara palku wulu tarai, ja watara kunarku ngakai rainclouds directly towards (us) are ascending and wind crosswise is blowing lovely rainclouds are coming up, but the wind is blowing from the side, (so that it will not rain)
[6] billi kunarku waltana to carry a string-bag aslant

billi nulia kunarku waltai, nganti marapu
he is carrying his string-bag aslant, for he has [caught] lots of game, and so it is heavy
[7] talara kunarku skirting rain
Context: missing us out. talara nania kunarku godagodateriji, wata wulu bakana godani rain she circuitously is pouring down, not directly overhead also is falling down the rain has gone around circuitously and is teeming down, but in our direction it is not raining
[8] Example:

Kajiri pariwilpa matja kunarku karitjina warai
the Milky Way in the sky has already changed (turned around) to a diagonal position
[9] ditji kunarku mid-afternoon
Context: time of day when the sun is situated halfway between midday and sunset. matja ditjita kunarkula, karari malti pantjila nganai already the sun at the crossroad, Reuther: "Kreuzaner. This non-Dictionary word is not directly translatable. now cool become will the sun is already halfway in its descent (between midday and evening); it will now get cooler
[10] kunarku turarana to sleep in a diagonal position

ngaiani talku turarai ja nauja kunarku
we sleep in a parallel position alongside of each other, but he lies diagonally, that is to say, in another direction
[11] kunarku ngamana to sit sideways, to turn one's back on each other

minandru jidni kunarku ngamai? talku ngamamai, jaura ngaiana ngankamalila
why do you turn your back on us? turn around, so that we can talk to each other
[12] kunarku mindrina to run across another's path

minani jidni mindriji kunarku, puriatita ngani?
why do you run across in front of me? so that I should fall?
[13] tali kunarku jatana to talk over top of a person, to interrupt or interject
[14] kunarku dijana to throw across, to aim from the sidelines

nulia ngana kunarku dijana warai, ngana kalalu ngankala
he aimed at me from the sidelines, so as to get the better of me
[15] kunarku terkana to stand in the way, to stand between two people

ngani matja kunarku terkana warai, pudla wata tiririnanto
I have placed myself between them, so that they should not fight
[16] kunarku wapana to by-pass, to go around near-by

minandru nauja kunarku wapai, nauja ngaianangu japali?
why does he go around near-by? is he possibly afraid of us?
[17] kunarku todina to bury crosswise
Ethnography: not to face the head in a southerly direction. jura ngaperi ngakani kunarku todina warai, nauja wata talku you [pl.] father mine crosswise have buried, he (this) not right you have buried my father in a way that the head is not facing the south; it is not right of you [to do that] Injunction of the old men: 'you shall not bury a person in any other way than that his head is oriented towards the south'.

:

Spelling: None

Context: e.g. an animal that always runs around near-by.

Spelling: kunarku-ri-ipa-rna

:

Spelling: kunthi

Grammar: feminine gender.

Spelling: kurndikurndi

Xref: kutikutiri

Xref: No. 1013

Spelling: kundrukundru

Grammar: masculine gender.

[1] Example:

kundrukundrujeli ngaianina nandrai
we are afflicted with a cold in the head
[2] Example:

kundrukundrujeli ngana ngara ja mangatandra patibai
a cold irritates my heart as well as my head, it worries me
[3] Example:

kundrukundrujeli ngana wakaribai
a cold is affecting all my joints
[4] Example:

mita kanukanujeli ngaianina kundrukundru jinkiji
the steam that rises from the (damp) ground causes us to catch cold
[5] Example:

kungurali ja turutupujeli kundrukundru jinkiji
dust and smoke bring on a cold
[6] Example:

kanali ngaianingu kundrukundru jinkiji jelauandru
the people from over yonder bewitch us with a cold

Ethnography: The people who venerate the kadnunka mura are able to do this. maltara emu feathers and small, sharp wooden sticks are [wrapped] in a piece of fur and hung on a tree. If the object is to bewitch people with colds, a stick is taken out and temporarily stuck into the fire. Then, whilst chanting the [appropriate ngilbi] song, Reuther: "Gebetsgesang" 'prayer-song'. However, I have substituted this with the more specific ngilbi (ceremonial) song. a man takes it and walks in the direction of the people who are to catch cold.

:

[1] kungakungana najina to select; to pick out

jundru poto ngumu manina warai, jundru ngopera kungakungana najina warai
you have exchanged for some beautiful things, because you first inspected the articles, then made a selection
[2] mankara kungakungana to clap one's eyes on a girl

nanaia mankara ngumu ngato noa patai, nandruja kungakungana ngana najina warai
I will take this beautiful girl to be my wife, because she [has been] casting amorous glances at me
[3] mita kungakungana to select a piece of country

ngani nurujeli wapala nganai mita kungakungana najina, papa kapi marapu ja mita kuljakulja
I will go quickly to select myself a piece of country, for at present there are lots of [birds'] eggs and green grass

Ethnography: Anyone who was the first to find a well-vegetated area of country, stuck up a sign in the middle of it, so that nobody else should occupy it. Anyone who finds a bird in the nest of a hollow tree and wants to guarantee the young ones for himself, knocks off some of the tree-bark. Nobody will [then] take the young ones away.
[4] kana kungakungana najina to scrutinize people up and down

kanata ngato jurana kungakungana najina warai, wondralkaterianau, ngato jurana pratjana ngujamananto
I have cast a scrutinizing eye over the lot of you, (but I don't recognize you); everybody show yourselves, for I should like to get to know you

Context: in order to recognize (pick out) some.

Context: There are [some] people present at a ceremony, whom one gets to see only on festive occasions.
[5] paltu kungakungana to pick out a track

paltuta ngato kungakungana najina warai, ja ngato tjika patana warai
I picked out a track at a fork in the road, but took the wrong one
[6] kungakungana kalkalkana to select; to sort out

paruta ngato kungakungana kalkalkana warai, tanapara paru madlentji ja tanapara paru ngumu
I sorted out the fish that were caught: those are no good, while these are a good variety to eat
[7] kungakungana najina not to recognize

kana palpa ngato matja ngujamana warai, ja palpa ngato kungakungana najina warai
some of the people I knew, but others not, in spite of the fact that I looked at them carefully
[8] kungakungana najintina to look at observantly
Context: by close examination to find out who each individual is. kanata ngato kungakungana najintina warai, nganako Inadvertently Reuther wrote nganaka instead of nganiko. warle tananajerra people I to scrutinize looked over, don't know who they there by [careful] examination I tried to find out who they all were, but I could not make out who those folks over there were

:

Spelling: None

Context: lives in gumtrees, is there sought after, and eaten with relish.

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Mythology: The children of Pajawolana once saw a bird's nest and named it [as above].

Comparative: Wkng nest

[1] paja kunjila bird-nest
[2] paua kunjila threshed grass-stems from which the seed has been gleaned
[3] nganti kunjila lodging-place of land animals

Spelling: kungka-lha-rlu

Spelling: kungka-rna

[1] tidna kunkana to have lame feet

tidnali nganita kunkai, wapani juralu, ngani ngamai
my feet are painful, so you people go on your own, while I stay here
[2] tidna dilkali kunkana to limp on account of a spike in the foot
[3] pantja kimali kunkana to limp on account of a swelling of the knee
[4] woltjali kunkana to limp on one's thigh
[5] muntja kunkana for a sick man to hobble
[6] diltjali kunkana to hobble along
Context: because of [strained or damaged] tendons [or muscles]. Finally, used in connection with numerous physical causes. Used also in reference to animals.

Spelling: kungka-rna-yitya

Spelling: None

Grammar: masculine gender.

Context: [The word] means the equivalent of clever, skilful.

Ethnography: Rules which the kunki must observe are the following.

[1] Example:

wata kipara nankau!
don't tread where other people have urinated

Ethnography: For this reason a kunki always approaches a wurley from the rear.
[2] Example:

wata tidnantani wirariau!
don't walk across the ground in front of the wurleys
[3] Example:

palto pilkini jidni wirarila nganai, wata widlankari jidni wapala nganai
you shall not walk along the paths of the women, but shun them
[4] Example:

wata madlentji ngankau, jidni nakaldra butjuriati, wata morla kutji najila!
don't commit any evil (e.g. don't associate with women), lest you become blind and can no longer see the devil

Ethnography: As a kunki, one's eyes are opened so that one [can] see the devil coming by day or by night.
[5] Example:

nganti njurdu japinani, pilki ngamala nganau!
when (they) singe off animal hairs, sit somewhere else, (so that you don't inhale the smell)

Ethnography: This destroys the fine sensitive smell of the kunki and is only detrimental to his activity: pita piltjaru nganaiati lest your power [or ability] be destroyed
[6] Example:

kadni jundru wata tajila nganai ja wata nganti mani, butjuriati
you shall not eat any 'kadni' (type of lizard), nor any animal fat, lest you become blind

Ethnography: As in No.5.
[7] Example:

wata jundru najila nganai widla tjikatjika patijiritjinani
you shall not look at women, when they stand there stark naked
[8] Example:

ngura jinkani pilki, ngalje worita ngankamai!
erect your wurley at some distance from the camp
[9] Example:

noa jinkani jidni kurukurubala nganai, jerra nania kiparananto
admonish your wife to urinate over there (at some distance away, and not where you do)
[10] Example:

jidni wapala nganai narilu nandrala morlalu, ja munta jidni milki tjenmala nganai
when you have committed your first killing, you will receive greater courage to kill more people

Ethnography: This refers to the snitching of souls, Reuther: "Seelenraub" which only the kunki and the devil can carry out, as may be seen elsewhere.
[11] Example:

poto pratjana ngakani ngatola jidna jinkina warai, jundru tananaia ngumu ngamalkau, palpa tintajati, ja jidni munta tintateriati!
everything that I have given you out of my generosity you may not entrust (or disclose) to anyone [else], otherwise, if you blabber it out, you will forget some things, and if [you blabber out] everything, [you will] forget everything
Ethnography: that is to say, briefly: you will incur your own loss of status.
[12] Example:

jinkani noani jatamai jidni kunki, nandruja wata madlentji ngankananto
tell your wife that you are a 'kunki'; she shall not commit any evil
Context: i.e. not have intercourse with other men.
[13] Example:

nandruja pitali jundru ngapajunga bakula nganai, ngapajunga wonku
with this pointed stick you shall skin a snake (a 'wonku' species) and make yourself a waterbag [out of the skin]

Ethnography: Said whilst handing over a sharpened stick. A ngapajunga waterbag is taken along on soul-snitching trips.
[14] Example:

milkitanka jinkani miramai, ngato najinanto mintjinani
open your eyes, so that I can see whether they gleam
Context: i.e. are fiery.

Ethnography: This infers that the kunki are supposed to have fiery eyes which glitter like fire, particularly at night. Their eyes are specially "opened" for [conditions that prevail] at night and during a fog, so that they [are able to] see the devil who steals around in darkness and fog. What a self-contradiction on the part of the devil, for this having had one's eyes "opened" actually prevents his very self in the matter of soul-snitching, because the kunki offer him resistance and do not let him enter the camp (place)! The secret 'schooling' inside the earth is now ended. As both step out on to the earth's surface, the devil [proceeds to] examine his pupil, to see whether he has grasped every [detail] correctly. Placing his pupil on a sandhill opposite himself, he says: Mai! jundru ngana ngarala nganai, ngato jidna wontjanani Ngato jidna wontjanani appear to be a later addition by Reuther. ngani jatanani jinkangu, jundru ngana najinani now, you are to listen to me [when I try you out]: when I speak to you [and] when you see me when you see me, then listen to me when I speak to you Speaking from a position opposite: jundru ngana morlalu najiamai! fix your undivided attention on me! Furthermore: jundru naji? [can] you see (me)? Answer: kau, ngato jidna naji yes, I [can] see you Rejoinder by the devil: jidni matja kunki you are a witchdoctor already Another test-question and lecture: pita nanipara jinkani patamai, nanawa pita kidnieli dijala take this stick; when you point it at a tree, the lightning will strike it Said while handing over a small magic-stick. The kunki does as directed, and immediately lightning strikes the tree in two. The devil [says]: matja jundru nandrai, matja jidni kunki right, you have struck (the tree), you are a witch-doctor Furthermore: ninapini kirrakirra jidni wokarani kurala nganai jertapaterinu jinkanani lay this small boomerang on your neck and you will be able to go wherever you like in, on, or above the earth. As a 'native' man is in the habit of doing while going along. Continuing: tidna kulno miririamai, ngatona najinanto! lift up one of your feet, so that I can see whether you can come and join me above the earth without stepping on it. jera tikamarau Reuther: dikamarau ngakangu! come [back] here to me Right, he is able to do so, and goes to him. He is now provided with further instruction. The devil says: nania billita jinkani, jurkumateriamai! this is your string-bag; hang it around you! It belongs to his travelling kit. Furthermore: nania wona jinkani, jidni wapamai dakuja nunkaniwa, wirra pitikokoterkani jundru najila nganai, nanipara pita-kapara jinkani nganala nganai take this wona, i.e. a 'digging-stick'. go over to the next sandhill, and you will find (see) a wirra bush that is lying overturned (uprooted by the wind); you are always to congregate on such bushes 'Native' people never touch an upturned wirra bush, because that is where the kunki come together. If crows settle on top of these, they are [taken to be] wandering kunki. Furthermore, (whilst handing over a tuft of emu feathers): maltara ninaia jundru jinpala nganai, tananaua kunki karkala always send this tuft of emu-feathers to distant kunki, whenever they are to come to you; thereby they will recognize that you are a kunki and will come when you plan to travel together in company in quest of (to steal) souls. Moreover, (whilst handing over a root for rubbing fire): nanipara pita turupita, jura turu padakala nganai, bakana nganti wajiwajini this is a fire rubbing-stick; you shall take this along too, so that you also have fire for cooking meat Continuing, (whilst handing over a small magic-stick): nanipara pita, Elsewhere Reuther calls it a pitawutju cf. No. 499-3 and Vol. X, p.25. kawolka jeribaka jidni wokarala nganai this stick gives you the power to come near [to people] like a crow Inadvertently, Reuther wrote: "like an eagle". However, kawolka is crow. disguising yourself. Further: nauja tiriputu jinkani, kana jidni warlu ngankaterila nganai these are your downy feathers, wherewith you may dress yourself like an ordinary person so that they do not recognize you. Furthermore: nauja jinkani kodamati, jidni ninkida mangatandrani kurala nganai that is your kodamati, which you are to fasten to your head in this manner kodamati is a skin that has been rolled together and when tied on to the head looks like two horns. Showing him how. Further: jinka ninaia widmamai mudlawilpani tie this string through the pierced septum of your nose The devil: kutji morlako, judla nganinganiri for sure, you are now (look more like) a devil, with your twisted nose At these words the tip of the nose is drawn upwards and the hairstring fastened to the back of the head. Furthermore: nauja jinkani maltara, jundru atitata jinkani dakala nganai, nandruja jidni kintala jeribaka malka wondraterila nganai here you have [some] lining (or stuffing, i.e. short emu-feathers); you shall weave yourself shoes, so that your footprints resemble those of a dog Nobody [will] know which way you have gone, for people [will] think that a dog walked along that way. Furthermore: jinka ninkida ja kawalka ja karawara ja kirki ja wonduwondu jinkangu karipaterila nganai here you have a string, and the crows and the eagles [and falcons] and vultures will follow you This is the string along which the kunki travel about, and the birds are their kunki fellow-travellers. The first one on the string is called Pajapirina, and, as the direction-finder, is the cleverest kunki who finds the water, knows the way, and [fore]sees the dangers, etc. Then follow the crows, and thereafter the eagles. The [very] last [in line], carrying wood and stringbag, etc., is Tirawonpala by name. Furthermore: pajamoku nauja jinkani ngapa tapani this is the hollow bone of a bird [to enable you] to have a drink of water whilst travelling along. Further: jidni paja kirki jatanani ngarala nganai, jidni katiwirila nganai wima ngurani when you hear a kirki bird of prey According to J.G. Irrgang, this is the 'falcon'. calling out, duck quickly into a gorge (where at other times sacred ceremonies are held) for, you see, the kirki bird of prey is a traitor [i.e. betrays your presence]. Again: wata jidni mita palparani wokarala nganai, windri munarani ngamana wirila nganai you shall not sit down on flat ground, but may rest only on rising slopes Secretly and hidden the kunki must go about on his travels in order not to be seen, otherwise other kunki may counter his activities, so that he does not acquire a [single] soul. When all this is finished, namely, when the kunki has received his instructions and been equipped, the devil rubs (wiribana) him up and down with perspiration from his [own] armpit, tears out a bunch of hairs from his armpit, burns them on a [hot] coal, and, [when the latter has cooled], rubs these to fragments in his hand, and again rubs the kunki all over his body. He [now] becomes kutji nguja type of devil. Reuther: "Teufelsart". Finally, the devil breathes on him, implying he has received the devil's spirit (ngurungutana to ordain; to appoint to an office).
[15] kunki ngankana to make an Aboriginal doctor
Ethnography: Here the skilled witchdoctor confers all his power and authority on someone else by making a witchdoctor out of him.

Xref: page 480.
[16] kunki manina for an Aboriginal doctor to restore or make (people) well
Xref: page 481.
[17] kunkieli kana nandrana for an Aboriginal doctor to kill people
Ethnography: This refers to the soul-snitching excursions of the witchdoctors
[18] kunki wima devil songs
Ethnography: Since the kunki associates with the devil, the latter also inspires him with magical incantations, Since these Gebetsgesaenge are of quite a different character and for quite a different purpose than the mura songs, I have translated the term like this. for which he even provides the exact tonal patterns. Reuther's use of the word "Ton" would imply not only the general form of the 'tune,' but also the unique style of the rhythm.

Spelling: kunkithiri

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Spelling: kunmi

Grammar: feminine gender.

kunmieli talara kalingai, talara wata morla godananto
the fog indicates that no more rain will fall

Spelling: kunngaRa

Context: e.g. the 'rushing' of water; the 'whistling' of wind; the 'rustling' or wings; the 'crackling' of fire; the 'buzzing' of flies, etc.

[1] watara kunngara howling of the wind, blustering of the wind

watara nania kunngara kantjila
one can really hear the howling of the wind
[2] talara kunngara swishing of rain; hissing of rain

talara-kunngarata nania wokarala wapaia
the swishing of the rain has reached [our ears]
[3] mana kunngara audible breathing in and out
Context: also breathing through the mouth (during sleep, however, not snoring). minani tanana manakunngara maninateriji mukanita? why they mouth sounds take for themselves in sleep? why do they make oral sounds for themselves during sleep? or: why do they breathe in and out [so] audibly?
[4] tidna kunngara tripping [or pitapat] of feet

kana ngaramai! tidnakunngara wapanani
listen, [that's the sound of] people! don't you hear their pitapat as they walk along?
[5] kana kunngara sound of people
Context: more by way of anticipation. kana-kunngara ngaramai Kaparamarani mapaterinani sound of people hear in Kaparamara when congregating (in anticipation or from hearsay) listen! do you hear [the sound of] people congregating at Kaparamara ?
[6] paja kunngara rustling of birds in flight

paja tanaia kunngara ngankai, kanali kara nakandru wokarai
the birds over yonder are flying upwards noisily; there must be people coming from that direction
[7] turu-kunngara crackling of fire
Context: when it is burning fiercely. turujeli kunngara ngankai pirna jerkina the fire crackling makes big to burn the fire crackles, when it is burning strongly
[8] muntju kunngara humming or buzzing of flies

muntju nauja kunngara pirna wokarai, muka jiritjibala
the fly comes [in] with a great buzz to awaken one from sleep
[9] pindri kunngara whirring sound of grasshoppers

pindri kunngara pirna ngankai kanta pratjana
the grasshoppers are making a tremendous whirring sound, (they are in multitudes); they will eat up all the grass
[10] pita kunngara rustling of trees

pitata kunngara manila wapaia watarali wijawijabanani
the trees rustle [their leaves] when moved by the wind
[11] muluru kunngara audible nibbling (of leaves) by caterpillars
Context: also when the caterpillar larva-fly (moth) Reuther: "Raubenmutter (Schmetterling)" [sic]. singes its wings at the fireside, flitting about and humming a tune. muluru ngandri kunngara manina wirila wapaia turuni caterpillar mother humming (fluttering) to take comes inside to the fire the moth Reuther: "Schmetterling" 'butterfly'. causes a humming sound when it lands in the fire
[12] nganti kunngara sound of an animal
Ethnography: When someone digs up a hole in quest of some animal, the latter moves or snorts or coughs; if one listens [carefully] one can hear this and be convinced that one is not digging in vain. nganti nauja kunngara karakarala, bakujamai morla, nina patala animal he noise makes, dig some more, him to grab the animal (down in the burrow) is making a noise; keep on digging, so that we can grab it
[13] ngapa kunngara rushing of water

ngapa-kunngara ngaramai ngakanani kajirani, nau wolja wokarala nganai
[can] you already hear the rushing sound of water in my (local) creek? It will soon be coming down
[14] wima kunngara sound of singing

wima-kunngara ngaramai kilinani, ngaiana bakana wapananto najila
do you hear the sound of singing as they dance? We, too, want to go there to spectate
[15] kirra kunngara whirring of a boomerang
Context: in the air. warle worana warai kirra? ngato kunngara ngarana warai who threw the boomerang? I the whirring sound heard who threw the boomerang? I heard its whirring sound in the air
[16] majaru kunngara rustling of rats
Context: when they are coming through the grass [in droves]. majaru matja karakara, kunngara ngaranimai! rats already near, rustling hear! the rats are not far away now; [can't] you already hear their rustling [about]?

Spelling: kunngaRa

Grammar: masculine gender.

Context: watara kunngara howling of the wind.

Spelling: kunngaRa-yitya

Context: of the wind only.

Spelling: None

Mythology: When Darana [the muramura] prayed for rain, he saw the clouds coming up and [could] already hear the swishing of the rain.

Spelling: None

Context: e.g. the wind.

Spelling: kunngaRa-Ri-rna

Context: until it [begins to] howl.

:

Spelling: None

Grammar: masculine gender.

Etymology: composed of kuna dung, excreta, buru (from burubana to cover up), and -na he, denotes 'one that covers up his excreta'.

Spelling: None

Grammar: feminine gender.

Etymology: made up of kunpa young offspring, kurana to lay dawn; to give birth to and -ni she, indicates 'one that is continually having pups'.

:

Spelling: kunpa-rna

Ethnography: In order to conciliate the menfolk, or to put them in a good mood, women pat them on the head with a flat hand, and stroke them with both hands down the cheeks as far as above the chest. This is called kunpana.

[1] kana kunpana to rub a person

kunkieli kana muntja kunpai tepi ngankala
the Aboriginal doctor strokes patients with his hands, so that they are restored to health
[2] kupa kunpana to caress [or fondle] a child

widlali kupa kunpai ngantjana
out of love a mother caresses her child
[3] jama kunpana to rub in a fishing-net

ngato jama ngakani kapura kutjali kunpananto nania wirdirinanto
I must rub in my fishing-net with the smell of singed armpit-hair, so that it grows real long

Ethnography: The hairs are burnt on a glowing coal; these are then rubbed in the hands to powder, and with this the net is then rubbed in. The object is to [help one] bear in mind to weave a really long net.

:

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Jauraworka word, meaning pleasantly-perfumed.

Spelling: kupa

[1] Example:

kupa nauja wariwarinani, dukau ninaia
when the child gets tired, then carry it
[2] Example:

kupa nania woldrali wariwarinani, dukau nanaia
when the child becomes exhausted from the heat, carry her on your back
[3] kupa kamaneli friend's child; relative's child

nauja kupa kamaneli nunkani, nulia ngaperi nunkani pirna ngundrai
the child is that of his friend; he has a high regard for its (i.e. the child's) father'
Context: Therefore the child is also attracted to him.
[4] kupa ngakani my child
Ethnography: term of address applied by the mother's eldest brother, as well as by the father's brothers; each one of them says: 'my child' (or children).
[5] kupa jura my people
Ethnography: the term of address applied by a kapara to his people. kupata jura ngakani, wolja jera mapaterianau ngana jaura ngarala children you mine, soon this way congregate me words to hear you are my children; congregate soon over in this direction to hear what I have to say to you
[6] kupa kapara child leader
Ethnography: sister's husband, the person most respected by the children. [This is the term by which] a brother calls his sister's husband. nganita wapala nganai kupa kanaraia poto manila I go will child to leader things to fetch I will go to my sister's husband to get some things
[7] kupa sister
Ethnography: the name by which the eldest brother calls his sisters. naka ngato kuna kulnuta jinkia, ja naka ngato kulno jinkia, ja naka ngato kulno jinkia, nganita kupa marapu there I child (sister) one gave away, and there I child one gave away, and there I one gave away, I children many I have many sisters: here and there and everywhere I have given one away in marriage The eldest brother brags in this way, because it is he who gives his sisters away in marriage.
[8] kupa balubalu newly-born child

kupa balubalu matja dankana warai, ngani wapala nganai nanaia najila
a child has just been born; I will go to see it
[9] kupa waka small child
[10] kupa pirna big child
[11] kupa muntja sick child
[12] kupa kanku male child
Ethnography: said only by the child's parents.
[13] kupa mankara female child
Ethnography: said only by the child's parents.
[14] kupa adherents of 'muramura'
Ethnography: said to have descended from the muramura himself or from his people. Darani kupali Darani ngankani ngamalkai Darana's adherents (children) also do the work of Darana That is to say, they perform the sacred ceremonies and rituals Reuther: "Gebetsgesaenge und Formen" which Darana showed [or demonstrated to] them.
[15] kupa matjumatju orphan
Context: when only the child's father is deceased. matjumatju bakana jerto nlankanita mauarli jindraiati child fatherless also satisfy, hungry otherwise [will] cry satisfy also the fatherless child, lest it cry When both parents are deceased, the term used is kupa ngamuru.
[16] kupa ngamadunka orphan
Context: when the mother is deceased. kupa ngamadunka ngato ngamalkala nganai kulkana child breast bad (no more breast) I keep will to guard I will look after the motherless child to rear it
[17] kupa ngamuru total orphan
Context: child without a father and mother. kupa ngamuru papajeli ngamalkananto ngaperali jeri child orphaned the (sister of the deceased father) ought to have father like a deceased father's sister ought to rear an orphaned child just like its father [would have reared it]
[18] mudlakupa type of fish
Idiom: literally, a 'child-like face'.
[19] widlakupata women and children

ngaiana pratjaterina wapala nganai paruja kalitakali widlakupata
with the exception of women and children, all the rest of us will go out after fish
[20] kupanto with child
Context: i.e. a pregnant woman. nania kupanto, wata parparali jatau, ja wata nandrau nanaia, kupa paliati she with child, not sharply speak, and not beat her, child otherwise [will] die this woman is pregnant, so don't speak sharply to her and don't beat her, lest the child die

Ethnography: Pregnant women were treated with utmost consideration.

Comparative: Wkng
alua
child Ngam
kupa
child Wkb
wordu
child Jaur
murua
child Jandr
burla
child

Spelling: kuparru

Grammar: masculine gender.

[1] marda kuparu pounding stone, grinding stone
Context: stone that is held in the hand during the pounding of seed.
[2] paja kuparu young bird
[3] nganti kuparu young animal
[4] talara kuparu small rainclouds
[5] ditji kuparu name by which the sun is known when it is nearing the Tropic of Capricorn
[6] pirra kuparu small moon
Context: so named during the first and final quarter.
[7] pita kuparu rubbing stick
Context: stick that is held in the hand during the rubbing of fire.
[8] padi kuparu small caterpillars
[9] kuruwitji kuparu thin root
Context: with which rats are chased out of their holes.
[10] kirra kuparu small boomerang

Spelling: kuparru-Ri-rja

Context: e.g. an egg.

Spelling: None

Context: The difference between karakara and kupiri consists in that karakara expresses [being] near-by in general, whereas kupiri represents right on the heels of..

[1] nari kupiri close to death's [door]

kana ngato worarana warai nari kupiri, jelaka tanali nina todiji
I left the man at death's door (when I went away); they are surely burying him there now
[2] kana kupiri close to the people

kanata kupirila wokarala
the men are about to arrive
Context: they will soon be here
[3] ngapa kupiri close to water

ngaiana punga wotinanto, ngapa matja kupiri
we still want quickly to erect a wurley, for it is already about to rain

Idiom: about to rain
[4] ngapa kupiri about to rain

minandru ngaiana ngapa kupirita manimanina warai?
why did we leave camp just [or shortly] before the rain?

Context: as in 3 above.
[5] Example:

ngapa kupiri ngani tikana warai
I came back just [or shortly] before the rain
[6] Example:

ngarimata kupiri
the flood is close at hand
[7] Example:

bukatu kupiri
ochre collectors are close at hand
[8] Example:

pitaru kupiri
drought is at the door
[9] Example:

woldra kupiri
summer is at the door

Spelling: None

Grammar: masculine gender.

Context: e.g. one who is already standing right near-by with some news.

:

[1] ngaru kura hoarse voice

kana jidni ngaru kura, minarla? a-ai, wima ngaiani pirkina parana warai tinkawirdi
man, why is your voice [so] hoarse? Oh no, that's because we sat around performing at the corroboree all night
[2] muntja kura for a sick man to be hoarse
[3] mita kura dirty ground, dusty ground

watarali mita kura ngankai, ngandandarina ngaiana wapala
the wind obscures the countryside (with dust), so that we cannot go out. On the one hand, it obliterates [all] tracks; on the other hand, we cannot sight the emus
[4] pirra kura soiled dish

buturali pirra kura ngankai
dust makes the dish look tarnished or worn

Context: one that no longer looks new.
[5] milki dura dull eye, lustreless eye

ngani pinaru, milki ngakani kura, ngato bulu najiji
as an old man, my eyes are dull; I cannot see [very] well any more
[6] jaura kura hoarse words

jaura kura nauia jatai. wata kanali ngarai
he has a hoarse voice, therefore the people cannot understand him
[7] Example:

kunmieli kura ngankai
the fog obscures

Spelling: None

Context: in bearing reference to seed.

Grammar: feminine gender.

Spelling: None

Mythology: Darana released the muluru caterpillars, so that they should spread out and multiply.

[1] teri kurakana to send forth young men

pinarali teri jurakai ngurani kaukaubananto pinaru wora wokarala nganai ditji palpani ngadani
the [tribal] elders send forth the young men to announce to the local inhabitants that they [the elders] will follow in a few days' time
[2] kupa kurakana to put down a child

kupata ngato ninkida kurakana ngarijia, nauja muntali tidnali wapananto
I am putting the child down here from off my back, as it must now go on foot by itself
[3] widla kurakana to despatch women

widla worana jerra kurakanimai, tana wapananto ninkidani manina tikala muraia
send the women thither; they are to go and summon (fetch) the people hither for a sacred ceremony
[4] majaru kurakana to release rats
Context: to set rats free. ngato nakandru majaru ngaperi ja ngandri manina warai ninkida kurakala, tana karipaterinanto ninkida munamarurila I from there rat father and mother have fetched here to let loose, they are to follow this way to spread out I have brought myself a male and female rat from there and have set them loose here, so that the other rats [will] follow and multiply (spread out) in this place After this happened, the [place] is said to have been literally fullof rats within a few days.

:

[1] wima kurakurana to improvise a song

warle nanaia wima kurakurana warai, nania wima ngumu?
who improvised this new song that is so delightful?
[2] ngura kurakurana to erect a camp

ngura ngaiani kurakurana warai mita tepini
we have set up our camp in a healthy spot

Spelling: kurra-kurra-rna tharri-rna

Spelling: kura-kuraRa-rna

nulia poto worduwordu nunkani kurakurararajila wapalala
he has packed all manner of things together, because he is going away

Spelling: kura-kuraRa-rna-yitya

Mythology: Kakalbuna was such a person, who had the ability to put into song all his latest deeds.

Spelling: kura-lha

Context: as a result of illness, but is now getting better.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from kura sharp, pointed and marla hairy, and means 'sharp hairs'. The seed (fruit) tapers to a point like a turban and is surrounded by hairs inside the pod.

:

[1] poto kurana to lay things down

ngato poto jinkani ja ngakani ninkida kurala nganai parananto
I am laying your and my things down here, where we shall now leave them
[2] ngura kurana to set up camp

ninkida ngaiana ngura kurai turuntani nunkanguta mita ngumuni
for shelter from the heat we are setting up our camp here at this lovely spot
[3] kupa kurana to bear a child
Ethnography: Menfolk say: kupa dankana. kupa nandruja matja kurana warai kanku child she already has borne, a son she has just given birth to a son
[4] katu kurana to erect a windbreak

katu kuramai kilpani, ninkida ngaiana turarala!
we plan to sleep here, therefore erect a windbreak so that we don't freeze
[5] talara palku kurana to produce rainclouds, to bring forth rainclouds

talara ngandrieli palkuta kurajila, wolja talara godala nganai
light (thin) rain-free clouds precede the heavy clouds; soon it will be raining (The earlier mass of clouds draws the heavy rainclouds in its wake)
[6] kapi kurana to lay eggs

pajali karari kapita kuraila, wolja ngaiana tajila nganai kuriningara
the birds are now starting to lay eggs, so we shall soon be able to eat unincubated eggs. (Later on they will have started to hatch)
[7] wolka kurana to bear young ones
Context: of mammals. kindalali ngakanali matja wolka kurana warai, malka ja maru dog my already young ones has given birth to, spotted and black ones my dog has given birth to spotted and black pups
[8] turu kurana to lay on firewood, to add firewood

turu nanaparajerra kurana parau, punga bakana kangurinanto
lay that piece of firewood on, so that it warms up inside the wurley
[9] pita kurana to heap on logs of wood

ngato pita kurananto ngakani narini ngara ngururila
I want to put logs ('wadimoku') on the grave of my loved (deceased) one, in order to console myself
[10] malka kurana to carve symbols

kirrani ngato malka kurananto mardu ngundrala
I want to carve symbols on my boomerang to remind myself of my totem
[11] nari kurana to lay down a corpse

narita ngali kurana warai kutuni, kalala worku todianau mitali
we two have laid the deceased into the grave; in turn, you now cover him up with earth

Context: inside the grave.
[12] malkiri kurana to arrange a ceremonial meal

ngaperali ngaianinali malkiri kurana wonti, kanali najinanto kanku ngurawikana
our fathers always arranged a ceremonial meal, so that the people should see how big a boy had grown
[13] jaura kurana to make a definite statement; to stipulate; to leave word

ninkidalali jaura talku kurana ngarianau tananaua ngaiana worani patala
the local people ought to determine unanimously that we wish to have nothing to do with them
[14] miri kurana to hand up high

ngato billi miri kurana warai, kupali nina maniati
I have hung my dilly-bag well out of reach, so that children cannot take it
[15] wariri kurana to place down below

kalti nanapara wariri kurau, kanali nana maniati kurikantjieli jidna
place this spear down below, otherwise somebody will take it, for there are thieves around here
[16] witi kurana to place aside, to place nearby, to place aside

poto naka ngato kurana warai mita witini, kana palto panini
I have hidden the things near-by, in the ground over there, [well] away from any track
[17] terti kurana to deposit in the middle

poto ngato paltuni terti kurana warai, naka jura najila nganai
I have laid the things down in the middle of the track, so that you should see them
[18] mara kurana to apply a hand; to handle; to set to work; to begin

tanali karari mara kurana warai pati patala
they started collecting caterpillars today

Context: It was permissible to commence collecting caterpillars and seeds etc, on a certain day.
[19] tidna kurana to start to walk

nauja muntjala tidna kurajila wapalala
the man who had been sick put down his foot and became a walker, or: the man who had been sick has started to walk
[20] muntja kurana to infect with disease

tanali ngaianangu muntja kurana paraia, karari ngaiana ngamalkai
they have infected us with the disease [from] which we are now suffering
[21] marda kurana to hide a millstone

marda ninapara ngakani ngato kurananto paua kalkala
I want to hide my millstone until we again have seed [to grind]
[22] palto kurana to go a new way; to blaze a new trail

paltuta ngaiani marrala kurala wiri, ninaka palkau paltu marra, morla talku naupara
yesterday we blazed a new trail; take this one, because it is straighter
[23] manu kurana to entertain a [certain] idea; to undertake (something)

ngato manu kurana warai wapala, ja ngani wata kantji wapana warai
I had the intention of going, but I didn't [go]
[24] talini kurana to lay upon the tongue

buka ngato wata ngantjai, nganti ngana jinkiamai, ngato talini kurananto
I don't want to eat any bread [just] now, but give me meat to put into my mouth

Context: to place into the mouth
[25] dalpani kurana to place behind one's ear

pitjiri wata dalpani kurana tarau, ngana bakana jera jinkiau tajinanto
don't place the chewing-tobacco behind the ear, but hand it over this way, so that I can also have a chew at it

Context: chewing-tobacco.
[26] jama kurana to lay a net, to wet a net

jama wutju ngapani kuramai, nania danturinanto, wolja ngaldra worala
lay the long net in the water, so that it gets wet and we can soon set it up
[27] mangatandrani kurana tarana to lift on top of the head, to place on top of the head

billi mati ngakangu wolja mangatandrani kurana tarau, ngato muntali bulu miri ngankai
place the heavy dilly-bag on top of my head; I cannot lift it high [enough]
[28] kuldruni kurana to lift to one's back, to take on one's back, to place onto one's back
[29] kurana tatana to leave lie
Context: e.g. to leave footprints alone, not to follow them any further.
[30] kurana ngarina to take down; to take off; to let down

billi kurana ngariau mangatandrandru manjujeli, kapi wokaribaiati
take the dilly-bag down carefully from [my] head, lest the eggs break
[31] kurana karitjina to convey, to give secretly; to carry around near-by

poto ninapara kurana karitjiau kurukuru parananto, kanali najiati
carry the things around near-by in secret; they must lie in secret, so that nobody sees them

Grammar: adverb use.
[32] kurana tikana to leave behind

minandru jundru kupa jinkani kurana tikana warai, kupa jindraiati ngaperani
why did you leave your child behind, which is naturally crying for its father?
[33] wapana kurana to go away without returning

matja nauja jerra wapana kuraia, karari nau pantula
he went away a long time ago, and has [now] settled down permanently at the lake (Lake Hope)
[34] tikana kurana to return home

ngaiani tikana kurajila kana bakana najila, muntjaetja jidna
we are returning people also to see, always sick you = we [are] returning to visit the people that are always sick
[35] nguna kurana to throw an arm around

pajani ngaiana nguna kurai dijala
we will encircle the birds and then aim [our boomerangs at them]

Context: to form a circle (to enclose [birds or] animals).
[36] poto billini kurana to place articles in a dilly-bag
[37] dia kurana to determine boundaries
[38] piti kurana to make a start

Spelling: kurra-rna tharri-rna

Spelling: kuraRa-lha-rlu

Spelling: kuraRa-rna

[1] ngapa kurarana to fill with water

ngapajungani ngapa jerra kurarau, ngaldra wapala ngantini
fill the water-bag there with water, so that we can both go hunting for game
[2] nganti kurarana to put an animal or meat into

nganti kurarau billintali, ngani billi pani judna
you have room in your dilly-bag; put the meat in [that], for I have no dilly-bag

Grammar: The word jidna you at the end of the sentence implies: 'you lend a helping hand'.
[3] paua kurarana to pour seed into

kuraranau kutuni woljaia
gather seed into the pit, so that we have something to eat later on
[4] buka kurarana to put food into

buka kurarau billi-milkini, ngaldra waltala, mauarli tajila
put some vegetables into the dilly-bag for us to carry home, so that we have something to eat when we are hungry
[5] poto wordu kurarana to put little knick knacks inside

poto worduwordu kurarau billi-kirrani katibana kurala
place the knick knacks into the boomerang-bag, to hang them up on a tree for preservation
[6] nari kurarana to place a corpse into, to wrap a corpse into

ninaia nari billini kuraranau, ngaiana ninaia taralkala
wrap the corpse into a net, so that we can carry it out

Ethnography: A corpse is placed into a type of net which has been lined with bushes, and is thus carried on to the mound for burial.
[7] kujamara kurarana to stuff 'kujamara' inside

kujamara kurarau ngapa jungani, ninaia maru ngankala kujamara
stuff the skin for a water-bag with 'kujamara' (grass) so that it is stretched during the drying [process]
[8] pitjiri kurarana paja-mokuni to stuff chewing-tobacco into a hollow bird-bone

ngato pitjiri pajamokuni kurarala nganai witanaia
I will save up some chewing-tobacco in a hollow bone, until the other is finished
[9] manujeli kurarana to have a strange foreboding [or notion]

ngato manujeli kana kurarai, tanaia mudla maltimalti baku wokarai, windri milkieli patala
I have the strange feeling that fraudulent people are coming who are looking around as spies
[10] mitali kana kurarana for the earth to swallow up [people]

warula kana marapu ninkida, ja karari tananaia mitali kurarana warai
in times past lots of people lived here; by now, however, the earth has swallowed them all
[11] pantujeli ngapa kurarana for a lake to swallow water

nandruja panto pirnali ngapa pratjana kurarai, wata ngapa palkingananto
the lake takes in every [bit of] water, so that none flows past
[12] workara kurarana to place a small wooden dish into

workara kurarau billini minka bakula, ngaldra wapala
when we both leave, put the small dish into the net-bag [with which] to dig up animals out of their burrows
[13] kurarana kurana to put into

poto ngaiana billini kurarai kurala, pitani katibana kurala talku parananto
[we] place the things into a dilly-bag for safe keeping, [and] hang them up on a tree so that they remain intact
Addition: Scherer's note is an error here. The Reuther text shouls read kurarana kurala which means 'to put down', and consists of the participial form kuraRa-rna 'to put', and kurra-lha the copound verb formative kurra-rna 'action away'.

Context: for safe keeping.
[14] kurarana tikana to put into

paua palpa ngaiana kurarana tikala wapaia mauarli tapala
let us pour some seed into (a bowl) to take home with us, so that we can eat when we get hungry

Context: with the object of taking home.
[15] kurarana wirina to put in more; to fill to overflowing

markalali kurarana wiriji manamiri ngankala
the people who have been travelling about are filling everything to overflowing

Spelling: kuraRa-rna tharri-rna

Spelling: kuraRa-rna-yitya

Mythology: The muramura Darana put the caterpillars into his dilly-bag and went home.

Spelling: kuraRa-iyirpa-nthi-rna

Context: when the other person is already out of sight.

poto jinkani ngato kurarijirbantiji, kupali tjautjau ngankaiati
I will bring your things on behind when you are gone, so that the children don't spoil them

Spelling: kuraRa-iyirpa-mali-rna

neji marali poto kurarijiribamaliji
when brothers are together they pick up things for one another

:

ngaru nunkani kurariji, nauja wolja mudananto wonkala
his voice is getting hoarse; he must soon stop singing

Spelling: kuraRa-inga-rna

ngato poto worduwordu poto palpani kuraringala nganai, morla ngaua wapala
when passing by I will offload some additional things, so that it will be easier for me to travel

Spelling: kuraRa-nthi-rna

widlali poto ngakani kurarintiji, ngani ngantini wirarinani
my wife comes on behind carrying my things, while I go hunting

Spelling: kurra-tharri-lha-rlu

Spelling: kurra-tharri-rna

Spelling: kurra-tharri-rna-yitya

Spelling: None

Grammar: masculine gender.

Etymology: from kura bristly; shaggy, wora very and -na he, denotes 'shaggy one'.

:

[1] kupa kuri delicate [lad]

kupa nauja palku kuri, jurali walkila wapaia kundrukundrujeli
this [lad] is very delicate; the sacred ceremony occasions him to groan due to a head-cold

Ethnography: It is believed that somebody bears a grudge against the people, and has therefore petitioned his mura [to send] these head-colds.
[2] mangatandra kuri tender head

minandru nulu noa nandrana warai mangatandra kuri
why has he beaten his wife? she has such a tender head
[3] ngaperi kuri young father

ngaperi kurieli, nulia tanana kupa ngamuru ngamalkai
this young man is adopting the orphaned children [in the capacity] of father

Context: [as in the case] where the parents have died and this young man now acts as father to the children.
[4] mankara kuri frail young maiden

nulia mankara kuri noa patana warai
he chose a frail young maiden to be his wife
[5] mita kuri moist or fresh soil

mita nauja kurila ngarinalu, ngampu ngapa mankarnankalalu
the soil down below got so moist, that we should almost have found water
[6] ngapa kuri cool water

ngapa nauja turuturu mirita, ngaiana ngarinalu ngapa kuri tapananto maltirila
the water up here is lukewarm; let us drink water down below to cool ourselves off
[7] kapi kuri unincubated egg

ngaiana karnpai kuriningara tajila, wolja tanaia kuparu pantjiati, ngaiana kalkananita
we are collecting the eggs to eat [now], with a sound yolk (unincubated), for if we delay, they will [tend to] hatch
[8] mura kuri soft or fleshy roots

buka mura kuri ngaiana maninanto tajila mauarli
let us get [some] edible fleshy roots to eat, for we are hungry

Context: to eat, and not dry or straw-like ones.
[9] paua tjanka kuri finely-ground seed

paua naujata tjanka kuri ngumu, ninaia dakana warai nulu kanali
that is finely-ground seed, which this man has ground
[10] teri kuri handsome, strapping young man

turu mati waltau! jidni teri kuri, palku ngani wakiri
[here], you strapping young man! (flattering language), carry [this] heavy (big) log of wood! my body is [too] frail
[11] nganka kuri freshly-grown beard

nganka kuri jidnita punkai, ngani jeri
you are beginning to sport a beard, like myself
Context: which is nice on other people, like myself
[12] tidna kuri tender feet

ngapani ngani purkana palkaia, ngani tidna kuri, wolja ngani tidna matirila nganai
after wading in the water I have tender feet, but soon they will toughen up (get hard) again
[13] tala kuri soft or smooth tree-bark

pita naniata tala kuriwai, pita ngumu nania, marapu wata punkaia
this beautiful tree has a smooth bark; not many of its kind are growing
[14] mudla kuri full or unwrinkled face

mudla kuri najiata paliji
he is dying at a youthful age
[15] njurdu kuri smooth skin or fur

nganti marapujeli njurdu kuri ngarnalkai
lots of animals have a smooth fur
[16] diltja kuri tender muscles

muntjala nauja diltja kuri, nauja ngandandariji worita wapala
the convalescent has tender muscles, so that he cannot walk far
[17] karku kuri fine yellow ochre

Spelling: None

Grammar: feminine gender.

[1] pita kuri tree-shoot
Context: after-growth emanating from the root. pita nania matja kuri punkai, nanaia wata wokarinanto, nanaia pita ngumu punkananto tree she already shoot is growing, her not ought to break off, she tree beautiful shall grow this tree is putting forth new shoots; let's not break them off, so that they turn into beautiful trees
[2] kalumba kuri kalumba shoot
Context: which appear after rain. talarala kalumba nania kuri punkai, wolja ngaiana tajila nganai rain-dependent Reuther: "Regenaner" (for it grows only after a good rain) kalumba she shoot is growing, soon we eat will the rain-hungry Reuther: "regenwollend". kalumba is now sending forth shoots; soon we will be able to eat [of it]
[3] mutja kuri sprouts or shoots of the 'mutja' bush
Context: Thus also of all plants.

Spelling: kuri

Grammar: feminine gender.

kuri ngaiana kampana wonti ngamalkala kalku wikala jamaia ja billia ja dundruja; kuri ngaiana bakana tajina wonti maramara kajirani
we used to gather mussels[with which to scrape reeds] for the weaving of fish-nets, dilly-bags, and hand-nets; we also used to eat mussels in the Maramara Creek

Spelling: kuRi-yaki

Context: with reference to things.

Grammar: This word is, basically, the transitive [concomitant] of kuru, respectively kurukuru secretive, seclusive. Only when it appears as an adverb does it assume transitive character, e.g. kurukuru ngankana to keep (something) secret. Originally the intransitive was expressed by kuru 'to be secret or unfamiliar', [and the transitive by] kurujeli 'to keep (something) secret'. For the sake of greater euphony it then became kurieli, but only in more recent times.

[1] kana nandrana kurieli to beat a man secretly to death

tanali ninapara kana kurieli nandrala wiri
they secretly killed this man (from one to four or six days ago)
[2] kurieli manina secretly to take, to steal

warle poto ngakani kurieli manina warai pitani katinani?
who stole my article by climbing the tree (where it was hanging)?

Ethnography: The word 'to steal' has a sharper connotation, because chests and boxes, locks and latches do not exist. It is already [tantamount to] stealing when a man lays a piece of firewood alongside the track on his way out [from camp], and another takes it home and burns it. If a piece of wood is lying alongside the track, this is an indication that it could not simply have fallen there, consequently it was placed there for a reason; therefore no-one is allowed to take it. If someone does take it, he is stealing what belongs to somebody else.
[3] paua kurieli dapana to eat seed in secret

warle ngakanina paua kurieli dapala wiri mauarlita?
who secretly ate my seed, so that now I am really hungry?
[4] paru patana kurieli stealthily to fetch fish

warle ngakanina paruta patana warai kurieli jamanita?
who secretly [went and] fetched fish out of my net?
[5] nganti kurieli tajina thievishly to devour meat or animals

nganti tanalita kurieli tajina warai, ngakangu wata tajinanilu
thievishly they ate my meat, without my having had any of it beforehand
[6] mankara kurieli manina to steal a young maiden

mankara nanauajerra kurieli manina warai, wapala pudla
in that direction the girl has been secretly abducted, both of them running away
[7] kurieli madlentji ngankana to lead licentious life in secret

Spelling: None

Grammar: kurieli is derived from kurukuru and should [actually] read: kurujeli, the -jeli or -li denoting the transitive form of the verb manina to take. And so [the whole phrase] literally means: 'to take secretly [to steal]'.

[1] widla kurieli manina to steal or elope with a woman

nulu widla ngakani kurieli manina warai, mina ngato ngankananto nunkangu?
he took away (eloped with) my wife; what shall I do to him?
[2] kurieli padakana secretly or thievishly to take along

poto ngakani nulu kurieli padakana warai, ngato nina karari jeri jinkina warai
he has taken my things along with him, which I had given (or lent) to him merely for today
[3] kurieli paru patana to fish in secret (or) to steal fish

nulia tinkani paru patana warai kurieli, ninaia ngaiani wiljaru patala nganai
thievishly he caught the fish at night; therefore we will impose on him the punishment of a 'wiljaru'
[4] paua kurieli manina to steal seed [for food]
[5] pitjiri kurieli manina to steal chewing-tobacco. Similarly of all goods and possessions

:

Spelling: None

Mythology: The word kurukuru originated from the legend of Darana, who once secretly drank water, that is, while his wives were [out] gathering food, he secretly drank up all the water [which they had] taken along.

:

Spelling: None

Grammar: vtr.

[1] poto kurijiribana to save up things

poto nunkani ngakangu jinkiau! ngato kurijiribananto
give me his things; I will save them up for him
[2] buka kurijiribana to save up food

kanata buka kurijiribau! wolja kutinani
save some food for this man, before it is all gone
[3] jinka kurijiribana to save up string

jinka ninaia jundru kurijiribala nganai, wolja nina jinkila, nau wokaranani
you will save up the string for him, and give it to him when he comes
[4] kanku katu kurijiribana to erect a windbreak for a circumcision [lit: for the lad]

ngaiana kanku katu kurijiribananto wonkala
we want to erect a windbreak for the circumcision of the lad, in order to sing there
[5] noamara katu kurijiribana to erect a windbreak for a married couple

widlapirnali pajara katu kurijiribana warai, kalkaura pudla mankara ja teri mandurinanto
the [old] mother-in-law has erected a windbreak for her son-in-law, where the young maiden (her daughter) and the young husband are to live. It is always customary for a mother-in-law to do this)

Context: where the young couple are to live
[6] bukatu kana katu kurijiribana to erect a wind-break for the brown ochre collectors
Ethnography: This is done by the folks who have stayed back [home]. Here the ochre-collectors remain for one or two days; only then do they go to their [own] huts. bukatu-kanaia katu kurijiribanau, tana katuni ngamala dikananto More correctly, this should read tikananto. [for the] ochre-collecting men windbreak erect, they inside the windbreak to sit ought to return erect a windbreak for the brown ochre Reuther fairly consistently refers to bukatu as red ochre, obtained near Beltana (cf. Vol.VIII, No.82) and to marukutu as brown ochre (which J.G. Irrgang states was obtained from Parachilna). By modern road, these two places are about 23-24 miles apart. collectors, so that they can sit down behind it when they come back
[7] muntjaia katu kurijiribana to erect a windbreak for a patient

muntjaia jerra katu kurijiribanau! nauja patai nunkanguja ngurani
erect a windbreak for the patient over there; at this place he is always suffering pain

Ethnography: Patients always favour a change of wurleys and stopping-over places.
[8] kudnaltjaia katu kurijiribana to set up a boundary for dysentery
Ethnography: Stakes are placed in the ground, and the dysentery is supposed not to pass beyond these. ngato kudnaltjaia katu kurijiribana warai, tana wolja kudnatjurala nganai ja palila nganai I dysentery boundary have erected, they soon to get diarrhoea will and die will I have set up a boundary for dysentery, and those on the other side will soon [contract diarrhoea and] die

Ethnography: When a man is annoyed with the whole [population of] a certain locality, he chants the kudnarnurka-mura, in which he designates the boundary from which the epidemic (plague) is to begin. Thereupon the people contract a type of diarrhoea and are compelled to die, that is to say, a proportion of them. Should, therefore, such [an epidemic of] diarrhoea strike at some time, one can be certain that somebody has acted the ngilbi. One tries to make it up with such a person by sending him gifts. Eventually a meal of reconciliation takes place, whereupon the person concerned sings his mura and the epidemic ceases.
[9] kututaia katu kurijiribana to set up a boundary for yaws

ngato kututaia katu kurijiribananto, tanali kanali muntja maninanto, ja ngaiani tepi ngamala nganai
I will set up a yaws boundary; the people on the other side will get sick, but we will remain in good health

Ethnography: This occurs in the following manner. When a man is annoyed with the people of an entire locality, he tries to play them a dirty trick, He goes beyond the boundary of his own area, opposite the place he wants to bewitch. There he sets up a pair of eagle's feet, scatters down-feathers which the wind is expected to blow into the camp, and sings his mura or ngilbi [song]. When the wind blows the feathers away, the people contract a type of yaws. Now on the look out, these people discover that here or there the local folks have not developed any yaws; so the epidemic must have been inflicted by them. Revenge is [therefore] planned. For the motivator Reuther: "Ursaecher" [sic]. things get very unsafe [or uncomfortable]. He goes out and rubs the claws of the pair of eagle's feet with fat; he also rubs himself with it, sings his mura [again], and the epidemic ceases.

Spelling: None

Mythology: Darana once erected a katu for his people at the Killawilpa Lake.

Comparative: Wkng to put down for Ngam to put down for Wkb to put down for Jelu to put down for Jaur to put down for Jandr to put down for

Spelling: kuRi-kantyi

:

nulia poto ngakani kurikarilkana warai, ngato tidna naji
he (demonstr.) carried off my goods and chattels; I [can] recognize his footprints

[1] mankara kurikarilkana to elope with a girl

terieli mankara nulia kurikarilkana warai, noa patala nana
the young man has eloped with the girl, in order to take her as his wife

:

[1] kana kurikarina for a man to run away

kana nau kurikarina warai, wata nulu ngantjana warai danila?
this man made a secret departure; didn't he want to say farewell?
[2] kintala kurikarina for a dog to run away

kintala nau kurikarina warai, kana nunkani ngundrana
the dog has run away to trace his master
[3] widla kurikarina for a woman to abscond

widla naniwajerra kurikarina warai noa worarana, ngandri, ngaperi ja mita kamaneli ngundrana
the woman has deserted her husband and gone that way, because she was thinking of her father, mother, and traditional territory. (She was homesick)
[4] kana kurikarina for a man to make a hasty departure (as in the event of a sudden death)

kanata nauja matja kurikarina warai, jiritjianau, ngaiana manjumanju ngankala dantuningara
the man has just died; get up, so that we can lay him out before he grows stiff
[5] ditji kurikarina for the sun to be hidden from view

ditji nania ngaianangu kurikarina dunkana warai, karari nania mirila
the sun was obscured when it rose this morning (today); it is now already high [in the sky]
[6] pinga kurikarina for a group of blood-avengers to slip away (not letting us go along)

nauwa worku kurikarina warai, tanali ngaianana wata dalpadakana warai
the blood-avenger group stole around mear-by, and did not want us to come along with them

:

Spelling: kuRikira

Grammar: masculine gender.

Etymology: [derived] from kuri tender and kirra crescent-shaped throwing-stick [boomerang])

[1] kurikirra talara dauadauanietja rainbow as a preventer of rain

buru! kurikirrali talarata wokaribai, wata morla godananto
aye, to be sure, the rainbow prevents rain, so that it [must] stop raining
[2] dauadauani-jaura forbidding words

wata kurikirra parparali najiamai! noajeli jinkanali kupa maralje dankaiati
don't stare at the rainbow, otherwise your (pregnant) wife will give birth to a white child
[3] Example:

kurikirra wata parparali najiamai! jidni mangatandra mardamardariati
don't stare at the rainbow, otherwise you will develop a stone-sized (very big) head

:

Spelling: None

Grammar: or kuriljiri.

[1] kanta kuriljiri tender or fresh grass

kanta kuriljiri karari punkai
tender grass is now growing
[2] mita kurintjiri clean or beautiful soil

mita nauja kurintjiri, ngani wata ninkida turarai, ngato ninaia mita kuriljiri ngantjai
the sand here is clean; I'm sorry that I cannot sleep here, much as I'd like to stay
[3] ngapa kurintjiri clean water

nauja kurintjiri, ngato ninaia ngantjai tapala
the water here is clean; I love to drink of it
[4] kutja kurintjiri clean tuft of feathers

karawara kutja kuriljiri, ngato ninaia ngankananto ngamalkala
the eagle feathers are beautiful; I would like to make myself a plume out of them
[5] kindala nura kuriljiri fine, bushy dog's tail

kindala nura nauja kuriljiriwai, ngato giltjananto ninaia ngamalkala
this is a fine dog's tail; I shall strip it off and keep it
[6] turutupu kuriljiri pure, whitish-grey smoke

turutupu nania kuriljiri dunkai, talara matja
when it has rained itself out, the smoke ascends as a whitish-grey 'godana woranani'; smoke she whitish-grey is ascending
[7] pariwilpa kuriljiri clear, cloudless sky

pariwilpata nauja kuriljirilako, buturulata ja talarapalkulata
sky he clear dust and rainclouds
[8] paua kurintjiri clean, rubbish-free seed

paua nauja kurintjiriwai, ngurdi pani
seed he clean, chaff [or husks] without
[9] talara palku kuriljiri beautiful rainclouds

talara palku naujata kuriljiriwai, wolja talara godala nganai
these are lovely rainclouds [sic]; it will soon start to rain
[10] para kuriljiri smooth or shining hair

para nauja kuriljiri ngamalkai, ngato jeri
he has nice hair like myself
[11] mudla kuriljiri round face
[12] punku kuriljiri flax, free of rubbish
[13] billi kuriljiri lovely net-bag

Spelling: None

Grammar: or kurintjiripirna.

:

[1] para kurintjiririna for hair to become smooth

para ngakani matja kurintjiririna warai manieli
my hair has become smooth through rubbing fat into it
[2] pariwilpa kurintjiririna for the sky to clear; for [the weather] to fine up

pariwilpa karari kurintjiriji, tankubana ngaiana wapala nganai
the sky is clearing today, so thlt we will be able to go tomorrow

Spelling: None

Mythology: [This word is] derived from the legend of Minka-durpana, who once dug a well and deep down therein found lovely, clean sand.

Spelling: None

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Ethnography: from some prehistoric animal, which comes as a trade [article] from the Marungarli tribe and is found in their territory. Some were also cut out and ground to shape Reuther: "zurechtschleifen". from broad animal-bones. The kuripikiri, then, is found in the district of the Marungarli tribe, is passed on as an article of trade to the Karanguras, then to the Ngamanis, coming down finally to the Diaris, and is dearly paid for in kind, The animal, from which it is derived, is CHECK to the 'native' people. This [broad, flat] bone serves as a special mark of distinction, in that a hole is bored into [the top of] it, to hang it up. [For example], the ringleader of a blood-avenging troupe carries it in his beard, while a youth about to be circumcised carries it around his neck when he invites people to attend his circumcision.

Addition: Scherer's translation has "(See page 503)" at this point but the reference is unclear.

Spelling: None

Grammar: masculine gender.

:

Spelling: None

Context: when it is not yet fully developed.

:

Spelling: None

Grammar: middle voice.

Spelling: None

Context: i.e. having reference more to the secrecy of words and thoughts, one could say more to the intransitive.

Mythology: The two sons of Kalkuwulana performed a secret ceremony. Reuther: "Gesang" (literally 'song').

[1] Example:

kana nauja kurirpi wapana warai, wata najini
the man went away secretly

Context: something he had been wanting to do for a long time, without our having seen him.
[2] mura kurirpi secret and sacred song or ceremony

mura nauja kurirpi, widlali nina wata najinanto
the presentation of this sacred ceremony and this sacred song is so secret, that women are not allowed to witness it
[3] kurirpi wonkana secretly to sing

ninaia mura ngaiani kurirpi wonkai, widlali ngaraiati
we sing this sacred song in secret (or in seclusion), so that the women [can]not hear it

Grammar: adverb use.
[4] manu kurirpi secret thoughts

materi nauja manu kurirpi nganai, jendrania jendrania bukatu wapala noandru nintali nganaiati
this young man has secret reservations (thoughts), because his wife pleaded earnestly with him not to join the expedition for "brown" ochre
Context: for she fears some evil may befall him.
[5] jaura kurirpi secret words

jaura kurirpi pudlali ngamalkai, nganako wodajenia
each of them has a secret of his own, but nobody knows what it is
[6] muntja kurirpi secretly ill (without saying anything)

nauja muntja kurirpi patana warai, wata nauja kaukaubaterina warai muntja nauja
he became ill, but has not stated what is wrong with him
[7] kurirpi todina to bury secretly

kurirpi jura ninaia todina warai, wata mudla najinilu ngaiani?
you have buried him in a hurry; were we not to see him again?

Spelling: kuritharra-rna

Etymology: derived from kurieli and tarana respectively secretly to ascend

Spelling: None

Context: until an opportunity presents itself to take something.

Etymology: Derived from kuri secret and terkana to stand. Essentially the word means 'to lurk around'.

Spelling: None

Grammar: This word varies from the regular, but since the transitive 'to waylay or to lie in wait for something' is already implied in the intransitive 'to spy [or lurk around]' it also permits the reflexive middle voice, i.e. to waylay in one's own interests,' or 'to spy out for one's own benefit and be spied upon in turn,' (It is difficult to express it in German). One man spies around for something, [while] the other person spies on him.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: means 'ball; bundle; tuft'. It grows here and there, in little bundles.

Spelling: None

Mythology: This word kurla is said to have originated from Mandramankana. His two sons wanted to go and fetch their wives, but he said: 'I will certainly go and fetch them for you'.

[1] Example:

nganikurla murlata, wata ngani delkinietja
I am certainly obedient and do not object [to doing something]
[2] Example:

ngaiani kurla ngamai tiri pani
we are certainly not angry
[3] materi kurla men only

ngaiani materi kurla ninkida ngamai, jura widla worani ngamanimai!
here we [definitely] want men only; you [go and] sit with the other women
[4] ngapaia kurla wapana towards water definitely to go

ngapaia kurla ngaiani wapai, minandru jura ngapa pani wapala ngundrai?
of course, we are heading for water; surely you don't want to continue without water?

Context: positively to head for water, e.g. to go in the certain direction of water
[5] mauarli kurla wapana certainly to go hungry
Context: to go where we [will] be satisfied, in other words, where tire [will] be something to eat.
[6] Example:

kanaia kurla ngaiani wapala nganai kanani wokaralalu
we will [certainly] head straight for the people until we meet up with them
[7] kupaia kurla definitely towards the child

nganita kupaia kurla dikala nganai, kupa ngakani waka
I am definitely going back home, as my child is still a piccaninny (small)

Context: in the direction of home
[8] jaura kurla true words

jaura kurla nulu kaukaubana warai, wata jedi jaura
he told the truth and did not lie
[9] woldra pirna kurla it is certainly very hot
[10] kilpa pirna kurla it is certainly very cold

karari tinkani kilpa pirna kurla ngakala nganai
it will certainly get very cold tonight
[11] Example:

ngaiani nganti nandrala kurla wapala nganai, wata jutajuta jura jeri
of course we will catch [some] game and not miss out [on our quarry] like you
[12] Example:

dako pirna kurla nauata, ngaiana dako wakani wapananto
for sure, this is a huge sandhill, [so] let us climb the low one
[13] Example:

kana pirna kurla ngato noa jinkila nganai, wata teri wakani
I will give my sister in marriage to a prominent man, not to an insignificant young fellow
[14] Example:

panto kurla naniata parumarra
there are decidedly fish in this lake
[15] kajiri kurla naujata this is certainly a big creek
[16] Example:

talara kurla naniwa jerra tarala wapaia
rainy weather is certainly coming up over there
[17] Example:

kanta kurla paruparu punkai
the grass is certainly growing everywhere
[18] Example:

ngani kurla tikaila
I am definitely coming back
[19] nguraia kurla straight in the direction of camp
[20] Example:

mandru kurla ngato najina warai, woderi kulnuta?
two I saw for certain, but where is the third?
[21] Example:

jaura kurla nulia kaukaubai, muntali ngato ninaia ngarana warai
he describes the circumstances accurately; I have heard him myself

Spelling: None

Context: attached to pronouns to express certainty.

Comparative: Wkng definitely Kuj definitely Wkb definitely Ngam definitely Jaur definitely

Mythology: The muramura is Mandramankana.

[1] ngakanikurla definitely mine

nauja poto ngakanikurla nganai
this article defintely belongs to me
Context: in the case of a dispute.
[2] ngatokurla I for sure
Context: [in the case of transitive verbs]. ngatokurla ninaia poto manila nganai, wata ngani japali I surely him article fetch will, not I afraid for sure, I will fetch the article, for I am not afraid (of them)
[3] nganikurla I for sure
Context: in the case of intransitive verbs. nganikurla pirkila nganai I, for sure, will perform
[4] juranikurla definitely yours

juranikurla mita nanipini
this is definitely your country
[5] tananikurla definitely theirs

tananikurla naupini ngapatjili
this is definitely their [soakage] well
[6] jundrukurla you certainly
Context: with transitive verbs. jundrukurla kirra ngakani manina warai you definitely boomerang mine took you definitely took my boomerang
[7] Example:

nganikurla maramara, ngato bakana kirra manila nganai
for sure, I have two hands, so that I too can take the boomerang
[8] Example:

nganikurla manaldramata jatala
for sure, I also have a mouth to speak
Context: not only you.
[9] Example:

jinkangukurla kanata wokarala wapaia jidna nandrala
it is definitely you the men are after; they are already on their way to kill you
[10] jidnakurla you for sure
Grammar: accusative. jidnakurla tanali wontila wapaia tirieli you for sure they seek with evil intent it is definitely you they are looking for with sinister motives to kill you.
[11] judlakurla you two for sure

judlakurla patijiritjibanietja
you two are certainly trouble-makers

:

[1] jaua kurlakaru peeled jaua

jaua kurlakaru ngankamai, kurlakaru ngaldra tajila mauarli
[remove] the jaua skins, so that we can eat them peeled, for we are hungry
[2] kirra kurlakaru plain (bare) boomerang
Context: a boomerang that has been smoothed down, so that no more chips need to be taken off. kirra nauja matja kurlakarula, jurani jerra najianau! boomerang he already smooth, yours there have a look at! this boomerang is already smooth; see if yours are ready also! (Then we can go hunting)
[3] pita kurlakaru barkless piece of wood

punga-moku jerra nandrau, ngaldra nanaia kurlakaru ngankala
cut down a wurley-post over there, so that we can take off the bark
[4] marda kurlakaru smooth [mill-]stone

Jelkabalubalulu marda kurlakaru tintana wonti junkali
Jelkabalubaluna (the 'muramura') threw away his smooth millstone in [a fit of] anger
[5] pariwilpa kurlakaru cloudless, clear sky

pariwilpata kurlakarula, puturu ja talara pani
the sky is clear, for neither dust nor rain are in evidence
[6] mita kurlakaru clear ground

mitata matja kurlakarula, watarali nina worana warai pratjanalu
the ground is devoid of grass or bush; the wind has swept all but the last of it away

Context: not covered in grass or bush.
[7] nganka kurlakaru quite white beard

nguja pirnaru nganka kurlakaru, wata nulia maru kulno ngamalkai
the old man's appearance is quite white, for he has not a single black hair, or: this man is quite white, he hasn't one black hair
[8] mangatandra kurlakaru bald head

nauja pi[r]naru mangatandra kurlakaru, windri ngalkuni nunkangu njurdu parai
the honourable old man is quite bald; only on his temples does he still have some hair
[9] kupa waka kurlakaru small child devoid of hair

kupa nauja ngujangujarla kurlakaru nauja, turu manianimai burluntja, kangu ngankana
oh dear, the child has no hair on its head; go and fetch some firewood to warm the ground, so as to lay [the child] thereon to get warm

Context: ngujangujarla is an expression to invoke sympathy.
[10] tidna kurlakaru tender soles of the feet

tidna kurlakaru jidni, nganita tidna bakabaka
you have tender soles on your feet; I have hard ones
[11] mindri kurlakaru soft-skinned 'mindri' root

mindri nania kurlakaru waririta
the 'mindri' root is soft-skinned and fleshy

Context: edible.
[12] talara marda kurlakaru pure hailstones

talara marda buru kurlakaru godai, jaua kurlakaru jerri
hailstones are falling down as clean as skinned onion bulbs
[13] ngapa kurlakaru crystal clear water

ngapa nania kurlakaru, karari ngumula, kaparanau ngaiana tapala
the water is now nice and clear; come, let us have a drink
[14] kurlu-kapi kurlakaru clean ants' eggs

kurlukapi nania kurlakaru ngamai mirka minkani
the ants' eggs are [beautifully] (very) clean in the ants' nest
[15] katjiriri kurlakaru naked mother-ant
[16] tupu kurlakaru light-grey smoke

turutupu nania kurlakaru dunkai, naka kana jera wapai
lightgrey smoke is rising yonder; the people over there are coming in our direction
[17] mudla kurlakaru nice, smooth-skinned face

mudla kurlakaru mankara naniwa, ngakani noa jeri naniwa
the girl has a face as lovely as my wife's
[18] tiriputu kurlakaru purest white down-feathers
[19] tipa kurlakaru pure white tipa
Context: no black [spot] in it. tipa nania kurlakaru, ngato nanaia maninanto ngamalkala tipa she pure white, I her would like to take to have this tipa is pure white; I should like to have it
[20] kutja kurlakaru pure-white tuft of feathers

kutja kurlakaru tanali ngaianangu jinkina wonti kalalaia tulaia
they gave us a tuft of beautiful white feathers in exchange for a stone-chisel
[21] dala kurlakaru well-skinned hide

dala kurlakaru ngankamai ngapajungaia!
this is a smooth and well-skun animal hide; make it into a water-bag
[22] miriwiri kurlakaru white maggots

miriwiri kurlakaru marapu mitani palkai
numerous white maggots crawl around (lie hidden) inside the ground
[23] milkitanka kurlakaru flashing white eyes

milkitanka kurlakaru jidni, jidni worita najini
you have white flashing eyes, with which you can see a long way
[24] manatandra kurlakaru white teeth

:

Spelling: None

Mythology: This word derives from the legend of Jelkabalubaluna, whose two wives brought him some nicely-peeled jaua [onions].

:

Spelling: None

Grammar: middle voice.

:

[1] kanta kurlana to tear off brushwood

kanta jerra kurlau, punga ngaldra walpala
tear some brushwood off over there with which to cover our wurley
[2] kutja kurlana to pluck feathers

ngato kutja kurlana warai, karari ngani wimaia wirila nganai
I have collected some feathers for myself, and today I will put (stick) them on for a sacred ceremony
[3] maltara kurlana to pluck emu feathers
[4] nganka kurlana to tear out a beard
[5] winkara kurlana to pull up 'winkara' roots. Thus of all roots
[6] tiwi kurlana to pick flowers
Mythology: Jelkabalubaluna is said to have invented this word. His two wives tore out each others' hair.

:

Spelling: None

Grammar: vtr and vi.

Ethnography: By 'girl' in this instance is meant a woman who is only just married.

[1] mitali kurlangana to force out of the country

tana ngaianangu mitali kurlangai, windri tana ngamala mitaia wora
they want to force us out of the area, because they are many and want to occupy it
[2] kanani kurlangana to restrain or repel people

wata jura ngakangu jela wapala nganai, ngani jurangu kurlangai
you shall not return home with me, for I don't want you
[3] kanali kurlangana to curb or hold people back

nauja kanali kurlangai Kirlalpalali
he is holding back the people from those living at Kirlalpanina

Grammar: vtr.
[4] potuni kurlangana to hold back or withhold things
Context: not to let them be bartered. ngaiani Marilani poto wata jinkila nganai, a-ai, poto ngaiani tanangu kurlangai we to the Marree people things not give will, no, things we to them are withholding we will not engage in bartering with the Marree people, but are withholding the goods intended for exchange Marree is the European equivalent for the Aboriginal place-name of Mari, while Marila means the people belonging to or inhabiting Marree. Response by the people in Marree: potujeli tana kurlangai ngaianangu with things they are withholding to us they are not offering their goods for exchange
[5] mankarali kurlangana for a girl to run away

mankarali nania kurlangajila, wata morla nankangu turaturana
the girl is running away; she does not want anyone to sleep with her frequently
[6] karuwalieli kurlangana to withhold an un-circumcised youth
Ethnography: not to let an uncircumcised [youth] be circumcised with those [of another group]. Tribes mutually well-disposed often celebrate a circimcision festival together, in order to make it more grand. If there are tribes who do not wish to do so for one reason or another, then the above word applies.
[7] ngapa kurlangana to reserve water
Ethnography: not to grant fishing rights to others. ngapali tanapara kurlangai ngaianangu water those are forbidding to us those people forbid us to fish in their waters
[8] ngantini kurlangana to reserve game
Ethnography: to prohibit other people from hunting on one's territory.
[9] mardali kurlangana to reserve stones
Ethnography: not to allow any millstones, etc. to be fetched.
[10] narieli kurlangana to withhold a dead man
Ethnography: [for people] not to say what occasioned a man's death, in other words, they won't commit themselves.

Spelling: None

Grammar: middle voice.

Mythology: This word originated from the legend of Kirlawilina, who, because of several girls, chased (kurlangana) his younger brother away, and gave him no young girl to wife.

:

Spelling: None

Grammar: masculine gender.

Mythology: Mandramankana named this part of the body, since he had practically no shins, hut saw them on other people.

[1] kana kurlapalku calf or shin of humans
[2] kintala kurlapalku dog's shin
Context: the foreleg as far as the knee.
[3] nganti kurlapalku shin of an animal
Context: foreleg of all animals as far as the knee.
[4] paja kurlapalku lower part of the leg of a bird
[5] kurlapalku patana for the shin to give pain
[6] kurlapalku waka small or narrow shin
[7] kurlapalku mati fat shin
[8] kurlapalku wutju long shin
[9] kurlapalku pani without a shin

Spelling: None

Grammar: masculine gender.

[1] ngapakurli stench of water

nania kurli panina tarai jera ngaianangu, ngaiana ngura watara pankini ngankananto
the putrid stench of the lake is drifting right in our direction (if we erect our camp here); let us rather put it up over there, where the wind [will] blow it away from us
[2] talara kurli smell of rain

kurli ngumu nauja jera mindriji, naka talara godai
there is a lovely smell coming towards us from that direction; rain must have fallen
[3] turu kurli smell of fire

kanata woderi ngamai? ah nauka turuta kurlita paniji jerra
where then are the people camping? That's right, the smell of fire is coming from over there; that's where they must be!
[4] paru kurli smell of fish

kana jidni paru kurli paniji, paru jundru naka tajina warai?
man, you smell like fish; were you eating some over there?
[5] kana kurli human [body] odour

kanata jidni kurli pirna, ngurali jidni pungani ngamai, minandru wata jidni wirariji
[man], you have a strong body odour, because you are continually sitting indoors; why don't you go walkabout?
[6] ngura kurli camp smell

ngurata nauja kurli pirna, ngato punga dukarananto kurli panini wotila
this camp has an awful smell; I shall pull down my wurley and rebuild it where there is no smell
[7] kanta kurli smell of grass

kanta kurli ngumu nganai panini mita ngakananita
the grass smells very lovely in my country
[8] padi kurli smell of caterpillars
Context: when the edible species is available in vast numbers.
[9] tiwi kurli scent of blossoms or flowers
[10] mara kurli smell of hands
Context: from perspiration.
[11] warukati kurli smell of emus
Context: when they are in the vicinity.
[12] nari kurli stench of death

jura kupa narini worita nganamai! kurlieli jurana nandraiati, jura muntja pantjiati
you children keep your distance from the dead man, so that you don't inhale the stench and become sick

Spelling: None

Mythology: This word originates from the legend of Dimpiwalakana, who once dug a well; but as he kept on digging deeper, a stench arose which he dispelled with a song.

:

Spelling: kurnu

Grammar: feminine gender.

Semclass: Plants

Etymology: means 'one' because this onion grass bears only one bulb (fruit) and sends up only one stalk.

Spelling: kurukuku

Grammar: feminine gender.

Etymology: kuru indicates the cooing of the dove, and koku is the crop [or gizzard]. The meaning is: '[while] the dove coos, the seed in her crop becomes tenderized for her young ones'.

Addition: Fry (1941: 137) "kurukuku 'diamond dove'".

Spelling: kuRukuRu

Grammar: adjective and adverb.

Mythology: A certain Kultjijerabana once found a man sleeping (lying) with his [wife]. Reuther inadvertently omitted the word 'wife'. With a stone-knife he cut his whole body to pieces.

[1] kurukuru ngamana to sit in concealment

minani jura kurukuru ngamana warai daku tokuni? tiri jura? worangu?
why did you sit concealed behind the sandhill? Are you at loggerheads? With whom?
[2] kurukuru ngamana to hide oneself
[3] kurukuru wapana to go in secret

kurukuru wapau! wata jundru mankamanka najila nganai ngura kulno ja kulno
you go in secret, so that nobody sees you! don't deviate from your course to enter this or that camp!
[4] kurukuru tajina to eat in secret or in hiding

nganti nuluwa tajina warai kurukuru, mawalu jerturila
meat he there has eaten in secret, in order to satisfy [his hunger]

Ethnography: Whoever does this is characterised as a kurikantji thief. [The act is] an offence against the [spirit of] community. A 'native' man may eat on his own the game he has caught, and is not forced to share it; but in secret he may not and should not do so. Under certain circumstances a man is killed for doing such a thing. Thus Papalina was once strangled on that account at Lake Pirikundi. This man had been secretly gorging mudlakupa fish, which he had caught in his net, He had been doing this unnoticed for some time; but since he usually ate little at night, folks were puzzled. They followed his tracks, and even tried to spy on him. The first betrayers of the secret were crows, which usually congregate where a fire is smouldering and pick up the scraps when camp has been abandoned. On one occasion a grilled fish-head that had been thrown away was found; soon it was frogs, and then the buried coals. It was decided to strangle him for this at the first opportunity. One day, whilst the women were away in search of food and Papalina was sleeping in his hut round about midday, the intended plan was carried out, The women knew nothing about it, for he [kept on] sleeping in his hut throughout the course of the afternoon and died during the night. The same thing happened to a certain Palkanina at Paratjiri, and again in 1903 to a young man at Mirra-Mitta (Majarumiti ).
[5] kurukuru wirina secretly to enter, without asking or saying anything

worana ninkida kurukuru wirina warai ngakangu mukani?
who came secretly inside here, while I was asleep?
[6] kurukuru tarpina secretly to turn back and not to accompany any further

kana nau kurukuru tarpina warai paltuni terti, minandru nau wata danina warai?
this man turned back half-way; why did he not bid us farewell?
[7] kurukuru tapana to "drink" in secret

minandru jundru kurukuru tapana warai paltuni terti, ngana wata ngundrani, junga ngampu mudai, ngani bakana tertieli?
why did you secretly drink the water halfway along the track, and not think of me who also am thirsty?

Context: to eat seed[-pulp] in secret.
[8] kurukuru jatamalina to have a secret argument

ngali kurukuru jatamalina warai widlandru, nakalu todila
we both had an argument with regard to our wives; I killed him and buried him over there, (so that nobody should notice anything)
[9] kurukuru ngankamalina to take secret counsel together, or to discuss

ngaiani materi jaura kurukuru ngankamaliji, wata widlakupali ngarananto, tanali kaukaubaiati
we are taking secret counsel as to when we should circumcise the young men; the women and children are not to hear about it, lest they pass it on
[10] kurukuru ngulkuterkana to disclose something secret, to blab something out

naupara materi kurukuru ngulkuterkana warai, ninaua nari nandrananto kalala narindru, ninaia ngulkuetja ngaiani bakana wolja nandrala nganai
this young fellow has divulged the secret that we want to kill a man for [committing] sorcery on the deceased; we shall soon put the traitor to death also
[11] kurukuru jurborina to arrive unannounced

buru! kanata kurukuru ko jurborina warai ngaianangu pinti pani
goodness gracious, the people have arrived in secret, without our knowledge and without our having been notified
[12] kurukuru nari todina secretly to bury a dead man; to bury a dead man without notifying his friends

minandru jura ninaia kamaneli ngaianani kurukuru todina warai ngaianingu, ngaiani bakana mudla najinanto wata?
why did you bury our friend without letting us know? don't you think that we, too, should have liked to see him once again?
[13] kurukuru poto dikalkana secretly to bring things back

minani nulu poto kurukuru tikalkana warai, nulu ngundrai ngaiani mamaiati?
why has he secretly brought the things back? Does he perhaps think that we will take them away from him?
[14] kurukuru puntina to depart in secret

minandru nau kurukuru puntina warai, bakana mudla najinanto wata?
why did he leave in secret? weren't we to see him?
[15] kurukuru dalpa wonkana secretly to blow down a person's ear
Idiom: to whisper (something) in secret. nganaku kana pudla kurukuru dalpa wonkamalina wonti, pudla jerra noa patijiribamalila? I ignorant men (people) both secretly [ear] to each other whispered, both there wives in order to take? these two men have always had a secret between them; did they, after they were gone, perhaps want to obtain wives from where they are now staying?
[16] kurukuru palta mindrina to travel a road [more or less] in secret
Context: to pass by without calling in. tana kana paltu mindrina warai, wata ngaianangu kantjiriji they people road ran, not to us are showing [themselves] the people secretly passed by, without letting themselves be seen by us Without calling on us.
[17] manu kurukuru of a secretive nature
Context: to keep everything for oneself and hold it secret. nauja kana manu kurukuru, wata nau kantjikantjiriji jatala bukani kara, ngapani kara, noa kara, muntja kara he man nature secret, not he appears (goes out) to talk about bread or about water or about [his] wife or the sick or this man keeps everything to himself; he doesn't talk freely about food, or about drink, or about his wife, or about the sick. [He is reclusive].
[18] kurukuru wokarana to arrive in secret

kutji nauja kurukuru ngaianangu tinkani wokarana warai kana ngara manila
the devil came to us secretly by night, to spirit away (steal) mens' hearts
[19] kurukuru ngamalkana secretly to guard

nulia ngana pungani nunkanani kurukuru ngamalkana warai kulkana, nunkangu ngato minakulno jinkila nganai ngatata kara poto kara
he hid me secretly in his wurley to protect me [from the blood-avengers]; I will give him something [as a reward], either my sister or gifts in kind
[20] kurukuru dampana secretly to sneak up to

nauja kana kurukuru dampana warai, widla nunkani kanali paralkani
he furtively sneaked up, while another man was sleeping with his wife

Spelling: kurukurupa-lha-rlu

Spelling: kurukurupa-rna

Etymology: derived from kurukuru secret.

[1] jaurali kurukurubana verbally to admonish

ngatona teri jaurali kurukuru bala wapaia tepia, talku ngamananto
I admonished the young man in [so many] words that he should [behave] discreetly, (so that he stays alive and is not killed)
[2] noa kurukurubana to admonish one's wife

jidni noajai! manju ngamantiau ngani paltu wapanani pitjiraia
you, my wife, watch yourself carefully when I am gone in search of tobacco
[3] kupa kurukurubana to admonish the children

ngandrieli kupa ngumu kurukurubananto, kupa nandramaliati
mothers ought to admonish their children properly, so that they don't fight with each other
[4] karuwa[r]li kurukurubana to instruct one who has just been circumcised

karuwa[r]li jidni nintali nganau! neji ngaramai jatanani jinkangu, wata jidni widlankari wapala nganai
be modest, circumcised young man! listen to your elder brother when he tells you something, and don't wander about in the presence of women!
[5] kapakapara kurukurubana to admonish the headman or ringleader of a travelling column

jundru kupata ngumu najinajibau ngura tulani, tanali kampa maniati
look after the people properly, so that they don't contract yaws in a strange camp

Ethnography: This is done by the kapara or [tribal] chief.
[6] pirrapintamarali kurukurubana to be admonished or taught by the instructors in [tribal] law

pirrapintamarali ngaianina ngumu kurukurubana wonti talku ngamala
the instructors in [tribal] law taught us clearly what our duties are

Spelling: kurukurupa-rna tharri-rna

Spelling: kurukurupa-rna-yiutya

Spelling: kurukurupa-tharri-rna

Spelling: kurukurupa-iyirpa-mali-rna

Addition: The form given by Reuther seems to be an error and should be kurukurubijiribamalina.

Spelling: None

Grammar: adjective and adverb.

[1] kurukutukutu ngamana to sit in silence

ngaiana kurukutukutu ngamananto, ngaianana kanali ngaraiati
let us sit [here] in silence, so that the people don't hear us
[2] pariwilpa kurukutukutu for the air to be still (calm)

karari pariwilpa kurukutukutu, wolja talara godala nganai, watara ngakanani
at present it is calm, but as soon as the wind comes up it will rain
[3] ngapa kurukutukutu calm smooth water

ngapata nania kurukutukutu parai, mandikilla pani
the water is smooth, without [any] waves
[4] kurukutukutu duldrina to be quiet during [the performance of] a sacred ceremony

kurukutukutu duldrianimai, wata mirtja ngankana, marapu miritjali tjautjau pantjiati
perform the sacred ceremony in quietness, without [any] shouting, lest many become confused
[5] kurukutu[kutu]jeli najina to look at in silence

muntjali nulia miritja wata ngantjai, kurukutukutujeli najianau ninaia, ngara nunkani wokariati
look at the patient in silence and don't make a noise, lest he be heart-broken
[6] kurukutukutujeli todina to bury in silence

kurukutukutujeli jura ngana najina, ja bakana ngana kurukutukutujeli todina, jerto ngani
you are to look on me in silence, and bury me in silence, for I am satisfied

Context: that is to say, I have helped to kill enough people. It always constitutes peace of mind to a dying man, if he has helped to kill a lot of people.
[7] kurukutukutujeli noa jinkina quietly [or secretly] to give a man or woman in marriage, without having made it publicly known

jura kupani ngakanani noa jinkina warai kurukutukutujeli ja wata ngakangu kalkana warai?
you have given my daughter a husband on the quiet and did not wait for me?
[8] kurukutukutujeli nandrana quietly [or secretly] to kill

ninaia ngaiani kurukutukutujeli nandrala nganai, tanali tepi nunkani kulkaiati
we will kill him secretly, for if we do it openly, they will prevent us
[9] katu kurukutukutujeli calm windbreak

katuta nauta kurukutukututa, ninkida ngaiani tinkani parananto
it is nice and calm behind this wind-break; let us sleep here for the night
[10] kurukutukutujeli terkana to stand still
[11] kurukutukutujeli tikana to decamp and go back without saying a word
[12] kurukutukutujeli poto manina quietly to take things [away] without asking or saying a word
[13] kurukutukutujeli jaura jatana to make a speech when everyone else is quiet
Ethnography: The law-instructors do this in the camp, when everything is quiet.
[14] kurukutukutujeli wirina to enter the camp without saying a word
[15] kurukutukutujeli tajina to eat on the quiet
Context: without telling anyone about it.
[16] Example:

kurukutukutu nania watara wokarai kunngara pani
the wind is blowing quietly this time, without [our] first hearing its blustering

Spelling: None

Context: i.e. habitually.

Grammar: masculine gender.

Spelling: None

Context: i.e. momentarily.

:

[1] Example:

matja ngato tanaua kurukutukuturibana warai, karari tanaia ngapu
I have silenced them, so that they [now] have nothing more to say
[2] Example:

ngato karku matananto watara kurukutukuturibala, jama nania wokaribaiati mandikillali
I will put red ochre in my mouth and spray it against the wind to calm it down, lest the waves tear my fishing-net

Spelling: None

Mythology: This word originates from the legend of Dimpiwalakana, who at first had no mouth, so that he could not speak. Eventually he called this kurukutukutu.

:

[1] Example:

ngaiana kurukutukuturinanto kana nguruja mirtja ngarala
let us be quiet, in order [to be able] to hear the other people's shouting
[2] Example:

kurukutukuturianau talara ngarala, woderi pantji wapanani kunngara
be quiet, so that we can ascertain from the howling [wind] where the strip of rain has fallen
[3] kurukutukuturina mura ngarala to be quiet so as [to be able] to hear a sacred ceremony
[4] kana kurukutukuturina for people to become quiet
Context: during the night.
[5] kurukutukuturina terkana to be quiet and stand still
Grammar: adverb use.

Spelling: kurutharra-lha-rlu

Spelling: kurutharra-rna

Idiom: literally, 'to climb in secret; secretly to run away'.

Mythology: This word is derived from the legend of Tjundana, who once ate some meat but forgot to give some to his people also. He called this kurutarana.

[1] kirra kurutarana to forget one's boomerang

kirra ngakani ngani kurutarana warai wolja kalkau, ngani mindridikanani
I have forgotten my boomerang; wait awhile until I run back to fetch it
[2] poto worduni kurutarana to forget odds and ends
Context: little things, such as stone knives, etc. poto worduworduni ngani kurutarana warai, ngani dikala nganai manila things small I forgot, I return will to fetch I forgot my odds and ends; I will go back and fetch them
[3] jamani kurutarana to look around at a net

jamani ngani kurutaranteriji wata jinkini nulu ngana ngatjina warai
I forgot in passing to look around at the net, nor did I let him take out anything (i.e. fish) when he asked me
[4] widlani kurutarana to forget to tell the women

widlani ngani kurutarana kurana warai poto ngumu ngamalkananto, tana piltjaru paraiati
I forgot to tell the women that they should look after the things properly, so that they don't lie scattered about
[5] kurutarana nganti tajina to forget to eat meat
Context: e.g I have eaten all the meat and forgotten to leave some [for later].
[6] ngamana kurutarana to sit in idleness

nauja milingeru kurutarana ngamai, wata nulia jama dakai
he is always sitting in idleness and doesn't weave himself a net
[7] kurutarana dikana to forget to return (a thing)

kirrata ngakani ngato naka kurutaribana dikana warai, ngani tankubana wapala nganai manina dikana
boomerang mine I there caused to forget (tr.) returned (left it lie, threw it down), I tomorrow go will to get to return
Context: i.e. I threw down my boomerang there yesterday, [but] will go back tomorrow to fetch it

Context: i.e. to let it lie.
[8] narini kurutarana to forget about the dead

narinita ngaiani waru kurutaraia, jurata woljalu ngundrina
we have long ago forgotten about the dead man; are you still thinking of him today?
Context: that is to say, are you still wanting to take vengeance on his behalf?
[9] paltuni kurutarana to lose the track
[10] jaurani kurutarana to forget the news (words)
[11] punga wotila kurutarana to forget to erect a wurley
[12] kanani kurutarana to forget to tell the people
[13] pauani kurutarana to forget to dig a pit for the seed-grain
[14] manu kurutarana not to think very much
[15] kupani kurutarana to forget a child
[16] muntjani kurutarana to forget a patient
[17] kurutarana noa patana not to keep the marriage vow

Spelling: kurutharra-rna tharri-rna

Spelling: kurutharra-rna-yitya

Spelling: kurutharra-ipa-rna

Spelling: kurutharra-nthi-rna

Spelling: None

Mythology: Angry with his two wives, Jelkabalubaluna left them and would have nothing more to do with them.

Comparative: Wkng to become angry Ngam to become angry Jaur to become angry

Spelling: kuthari-rna

[1] Example:

kana naupini milingeru kanani kuteriji tirieli
this man has no regard for people because he is bad-tempered
[2] ngantini kuterina not to care for meat

ngani ngantini kuteriji, wata ngato ngantjai tajila, matja ngani jerto
I am sick and tired of meat and don't want any to eat, because I am already satisfied
[3] noani kuterina to be cross with one's wife

ngani noani mauarli kuteriji, wata nandruja buka marapu manina warai
I am cross with my wife, because [I was hungry and] she did not bring me much food
[4] nejini kuterina to be cross with one's older brother

ngani ngakani nejini kuteriji, nulia poto piltjaru ngankai, wata nulu ngana bakana ngundrai
I am cross with my elder brother, because he gives things away (hands them out) here and there, but doesn't think of me
[5] mita tulani kuterina to be bored with strange country

ngani mita tulani kuteriji, ngani mita kamanelia tikala nganai
I am bored with [this] strange country; I will return to the country of my birth
[6] jaurani kuterina to be sick of [so] much talk

nulia jaura marapu ngamalkai, ngani tanangu kuteriji
he always has a lot to say; I am sick of all his blah-blah
[7] muntjani kuterina to be vexed by sickness

muntjani nau kuteriji, nau wolja palinantulu, nulu ngopera wonina warai kuterila ngakani kamanelini
he is vexed to death by his sickness, but he first started to be annoyed with my friend (so now he has his punishment)
[8] ngapani kuterina to put a hoodoo on water

kupa ngakanina matja ngapali nandrala wiri, ngani ngapani nankanguta kuterila wapaia
my child got sick from the water, therefore I have placed a hoodoo on it

Ethnography: A wona maru old weapon is placed at the water's edge, which is supposed to suck the water up.
[9] womani kuterina to cast a magic spell over snakes

ngaperi nunkani palina warai, woma mura, nulia ngatamurajeli nunkanali womani kuterina warai pandeli
his father died, as one who always called on the totemic ancestor for the prosperity (blessing) of snakes, and [now] he, the son, has cast a magic spell over the snakes with a pointed stick
Context: He belonged to the snake totem. Reuther: "Er trug den woma-mura".
[10] paruni kuterina to cast a magic spell over fish

ngaperi nunkani palina warai, paru mura, nauja karari paruni kuterila nganai, paru nari ngankana
his father died, as one who always requested the toternic ancestor for the prosperity of fish, [but] now he will cast a magic spell over the fish, causing them to die
[11] warukatini kuterina to cast a magic spell over emus

ngaperi ngakani matja palina warai, ngato warukati kata ngankana warai, ngani kuterina warai
my father (who venerated the emu ancestor) has already died, [so] I have cast a magic spell of lice over the emus
[12] talarani kuterina to cast a magic spell over rain

ngaperi nunkani, talara mura, palina warai, nulia ngapata kurana warai paja mokuni, talarani kuterina
because of the death of his father, who honoured the totemic ancestor with the rain ceremony, he has let some rain-water drip into a bird-bone, in order to cast a magic spell over the rain

Addition: Sort out these numbers: (page 4914).
[13] majarani kuterina to cast a magic spell over rats, to bewitch rats
Addition: Sort out these numbers: (page 493).
[14] karkuni kuterina to cast a magic spell over yellow ochre, to bewitch yellow ochre

karkuni ngani matja kuterina warai ngaperandru, ngaperi ngakani matja karku mura palina warai
because of the death of my father, as leader [or master] of the yellow ochre ceremony, I have cast a magic spell over the ochre-pit

Addition: sort out these numbers(pp.493-494) here.
[15] marukutuni kuterina to cast a magic spell over brown ochre

ngaperi ngakani, marukutu mura, matja palina warai, ngani marukutuni wapala nganai nankangu kuterila
my father who venerated the brown ochre ancestor has died, and so I am going to cast a magic spell over brown ochre

Addition: Sort out these numbers: (page 494).
[16] ngapakudnani kuterina to cast a magic spell over a waterhole
Addition: Sort out these numbers: (page 495).
[17] kanani kuterina to cast a magic spell over people, to bewitch people
Addition: Sort out these numbers: (page 496).
[18] manjurani kuterina to cast a magic spell over 'manjura'
Addition: Sort out these numbers: (page 496-97).
[19] pauani kuterina to cast a magic spell over [edible] seed
Addition: Sort out these numbers: (page 497).
[20] ditjini kuterina to cast a magic spell over the sun

kupa ngakani, ditji mura, palina warai, ngato kalala kuterila nganai ditji turu ngankala, kana mankananto ngampu palina ngankala
my child, who belonged to the sun totem, has died; in reprisal I will cast a magic spell over the sun and make it so hot that people will find themselves almost compelled to die

Addition: Sort out these numbers: (page 498).

Addition: Sort out these numbers: (page 498).
[21] pitjirani kuterina to cast a magic spell over tobacco

nauja pitjirani kuterina warai, ngaiana nunkangu kalala jinpananto
he has cast a magic spell over the tobacco; send him gifts (so that he breaks the spell again)

Addition: Sort out these numbers: (page 498).
[22] billini kuterina not to want to be reminded of a 'billi' net-bag or dilly-bag
Ethnography: e.g., if a father dies, the son burns his father's string-bag and everything that is in it. It always fills him with sadness, when he sees things that belonged to his father.
[23] ngatatani kuterina to act as one's younger brother's deadly enemy

nejijeli ngatatani kuteriji, wondrana ninaia ngatata nandrananto, nulia wata ngantjai ngatata kamaneli nandrala
the elder brother is his younger brother's mortal enemy; he will point him out to them so that they kill him, because he himself does not want to kill one of his blood relatives

Addition: Sort out these numbers: (page 499).
[24] ngarani kuterina to bewitch the hearts
Mythology: of the two sons of Darana.
[25] pajani kuterina to cast a magic spell over birds

nauja pajani kuterina warai, kapi kalkani nunkani kurieli manijirbana paraia
he has cast a magic spell over the birds, because someone recently came and took away his eggs
[26] jauani kuterina to cast a magic spell over 'jaua' wild onions
[27] mulurani kuterina to cast a magic spell over the 'muluru' bird
[28] piranguruni kuterina to be annoyed with one's de facto wife

nauja pirranguruni nunkanani kuteriji, teri kulnujeli nana dilpana warai
he is annoyed with his de facto wife, because she and a young man have been teasing each other

Context: One meets with jealousy on very frequent occasions, because often it is only too true that one person has no clear conscience over against another.

:

Spelling: kuti

Grammar: feminine gender.

Mythology: This [bird] appears in the legend of Watapajiri, and is therefore of feminine gender. Watapajiri entreated the Mura for swans through her sacred chants which are repeated to this day. For that reason she herself appears in the legend as a swan. The swan received its black feathers [from the fact that] somewhere in the vicinity of present-day Bukaltanina Watapajiri blew into an almost burnt-out fire, causing the ashes to fall about her like dust. The red beak comes from the glowing coals that were still to be found [down] underneath the ashes.

Spelling: kuthi-ipa-lha-rlu

Spelling: kuthi-ipa-rna

Ethnography: For some reason or another, someone is seeking to cast a magic spell over the fish, He takes several fish scales, places them into a hollow bone, and carries this away to where he can bury it in dry ground, to the accompaniment of a ngilbi song. This aims to provide that no more fish shall be caught in the net. On account of the fish a man does not get angry with such a person, so long as he can just eat fish [once] more. The sorcerer is kindly requested to put things right again. This is done. The sorcerer as well as all the other folk rub themselves with fish-fat and go down to the shore of the lake. Here they splash each other with water and go through all sorts of movements in the water, just as if they were fish. The meaning of this is that the fish in the lake are supposed to swim about briskly and lively again. Thereupon they make movements with the hands, as if they were wanting to draw something in on a rope, that is, to draw in fish, Meanwhile, the totemic fish song Reuther: "Fischgoettergesang" is sung and the magic bone emptied. A procession around the shore of the lake now takes place, during which somebody blows on a bone whistle, To the accompaniment of ceremonial singing everybody goes back home. Next morning there will again be fish in the nets.

[1] kirra kutibana to hide a boomerang

woderi jundru kirra kutibana warai, ngato palpa maninanto ngamalkala
where have you hidden the boomerangs? I quickly want to fetch myself some
[2] marda kutibana to hide a millstone
Context: i.e. to bury a millstone. ngaperi matja palina, kupali nunkanali marda kutibana paraia, nganaku woderi, ngaiani bulu wontiji father already dying, child his millstone buried, I ignorant where, we in vain are searching when his father died, his son (child) buried his millstone, [but] I Reuther inadvertently wrote "we" instead of 'I'. don't know where, so we are vainly endeavouring to find it

Ethnography: A son (child of the deceased) does this, in order not to be reminded of his father at the sight of the millstone.
[3] paua kutibana to hide seed
[4] poto kutibana to keep things secret
[5] milki kutibana to remove from sight

nari nina nurujeli milki kutibana todila, ngura jindraiati
we ought quickly to remove the deceased from sight by burying him, otherwise the whole camp will [send up a wailing] cry
[6] jaura kutibana nandrana to silence someone by killing him

nauja milingeru tiri, morla ngumu, ngaiana maura madlentji kutibana nandrananto
since he is always angry, let us kill him and put an end to his evil talk
[7] ngapa kutibana to cause water to dry up
Context: >to enchant water so that it dries up. ngilbieli ngapa kutibana warai wona marujeli, wata morla karari sorcerer water has caused to dry up grave-logs by means of black, not more now there is the sorcerer has caused the water to dry up by placing a black grave-log in it, so that now there is no more water left
[8] paru kutibana to drive away (or cast a magic spell over) the fish

warle ngilbieli paru kutibana warai paja mokujeli?
who has played the role of sorcerer and driven away the fish by means of a bird-bone?
[9] woma kutibana to scare away edible snakes
Xref: kuterina.

Xref: No. 837
[10] kutibana ngankana to chase away, to drive away

nulia paru kutibana ngankana warai ngilbieli
by means of sorcery he has caused the fish to retreat, that is to say, no more are being caught in the net

Context: to cause birds and animals, etc. to retreat.
[11] kutibana tajina to hide [by] eating
Context: i.e. to eat up everything. ninaia nganti kutibana tajiamai, dunkariati! him animal (meat) to hide eat, otherwise [will] stink eat up all the meat, so that it doesn't go bad
[12] kutibana wajina to hide [and] cook
Context: i.e. to cook in secret. kutibana wajamai nganti ngaianani, kanali najiati secretly cook animal our, people [will] see otherwise cook the animal in secret, so that nobody sees it . At this point the original MS continues with No.944 right through to 1066 inclusive. The next paragraphs 13-31 of No. 943 are then continued on pp.235-236. But I have transferred them back to here where they belong.
[13] buka kutibana to hide food
[14] nganti kutibana to hide meat
[15] piti kutibana to conceal a wooden weapon
[16] jaura kutibana to keep a message secret
[17] tidna kutibana to cover up footprints
[18] ditji kutibana to obscure the sun
[19] pirra kutibana to obscure the moon
[20] ngapa kutibana to cast a magic spell over water
[21] talara kutibana to cast a magic spell over rain
[22] paru kutibana to cast a magic spell over fish
Context: with a sacred ngilbi song.
[23] kalka kutibana to chase away the night
Context: by means of conversation.
[24] kana mudla kutibana to cover a man's face
Context: to bury a man.
[25] kanta kutibana to eat off grass
Context: of caterpillars.
[26] pitjiri kutibana to chew up all the tobacco
[27] mangawaru kutibana to keep a widow hidden from view
Context: for a specified time after her husband's death.
[28] jinka kudna kutibana to send away for a length of time one who has been circumcized
[29] kutibana tajina to eat until all is finished
Grammar: adverb use.
[30] miljaru kutibana not to heed the darkness
Context: but to keep on walking through the night.
[31] tapa kutibana to hide a wound

Spelling: kuthi-ipa-rna tharri-rna

Spelling: kuthi-ipa-rna-yitya

Spelling: kuthi-ipa-tharri-rna

Grammar: reflexive.

Spelling: kurdikurdiri

Mythology: The origin of this word is ascribed to Nurawordubununa. Once when he came across a winding creek, he used this word for the first time.

[1] pita kutikutiri crooked piece of wood
[2] kirra kutikutiri twisted boomerang
[3] kalti kutikutiri crooked spear
[4] mariwiri kutikutiri warped wooden weapon
[5] kajiri kutikutiri winding creek, curved creek
[6] dako kutikutiri crooked sandhill, uneven sandhill
[7] palto kutikutiri crooked track
[8] ngarli kutikutiri winding subsidiary creek winding channel
[9] tidna kutikutiri crippled foot
[10] nguna kutikutiri crooked arm
[11] milki kutikutiri squinting eye
[12] tara kutikutiri crooked leg
[13] mana kutikutiri crooked mouth
[14] kana kutikutiri crooked man
Context: man who walks with a hollow back and protusive backside.
[15] wokara kutikutiri crooked neck
[16] mara kutikutiri crippled hand
[17] billi wonduru kutikutiri misshapen 'wonduru' bag
[18] pirra kutikutiri misshapen [wooden] dish
[19] ngura kutikutiri disorderly camp
Context: e.g. when [sleepers] do not lie down in an [orderly] row, but one spreads out his feet this way and another that way.
[20] jaura kutikutiri ambiguous words
Context: words capable of double interpretation.
[21] ngundrana kutikutiri to think differently
Context: not to conform to the thinking of the group.
[22] tarli kutikutiri stammering tongue
Context: as when the speaker hesitates or stutters whilst talking.
[23] para kutikutiri curly hair
[24] turutupu kutikutiri crooked cloud of smoke
Context: that does not ascend straight upward.
[25] pungamoku kutikutiri crooked beams of a wurley, [crooked rafters]
[26] watara kutikutiri gusty wind
Context: which constantly changes direction.
[27] minka kutikutiri winding burrow
[28] kutikutiri wapana to twist and turn
Context: of a snake.
[29] jama kutikutiri worana to let a fishing-net down crooked into the water
Context: not to set [supporting] stakes in a straight line.
[30] mita kutikutiri undulating country
Context: hilly, continuously uphill and downdale.
[31] mudla kutikutiri crooked nose
[32] koko kutikutiri crooked hollow tree
[33] kurikirra kutikutiri curved rainbow
[34] talarapalku kutikutiri [rain]cloud that stands at an oblique angle
[35] punga mana kutikutiri crooked doorway into a wurley
Context: from the side.
[36] malka kutikutiri crooked stripes on a painted [human] body
[37] woda kutikutiri crooked [ceremonial] head-dress
[38] katu kutikutiri crescent-shaped windbreak
[39] manakirra kutikutiri curved cheekbone

:

Spelling: None

Context: e.g. a snake.

:

Spelling: kuthi-rna

[1] kirrani kutina to duck from boomerangs

kirrani ngaianita kutina warai, pirramara pani
we ducked from the boomerangs, as we had no shields

Context: when they come flying through the air.
[2] pingajapa kutina to hide oneself out of fear from blood-avengers

ngani pingajapa kutinanto, pingali ngana nandraiati
I must hide from the blood-avengers; otherwise I am afraid they will kill me
[3] kutina ngamana to remain in hiding

ngani kutina ngamana warai, kanali ngana wata najinanto
'I remained in hiding, so that nobody should see me
[4] tidna kutina to conceal one's footprints

nauja tidna kutina wapana warai, nina pataiati
he kept his footprints concealed, so that he could not be apprehended

Context: to step from one bush or clump of grass on to another, so that the prints cannot be followed up.
[5] marka kutina to hide near-by, somewhere out bush

woderi nauja kana kulnuta, nau markala kutiji?
where is the missing man? has he hidden himself somewhere out in the bush?
[6] kudnakutina to sink into mud

kupa talku najinajibamai, tana ngapani kudnakutiati!
look after the children properly, so that they don't get bogged in the water
[7] pirra kutina for the moon to disappear

pirrata matja kutina warai, windri ngaiana nina najila nganai kalkaura, nau purinanila
the moon has already disappeared; only at night is it visible, when it is setting
[8] tapa kutina for a wound to heal

matja kutina warai, ngani matja tepila
my wound is already healed, and I am [well] on the road to recovery
[9] ngapa kutina for water to dry out

ngapa matja kutina warai, ngaiana ngapa kulnuja wapai
the water[hole] is already dried out, therefore we are going to another
[10] buka kutina to consume food ("bread")

bukata ngaianani matja kutina, mina morla tajila?
our food is already consumed; what shall we eat now?
[11] muntja kutina for sickness to come to an end
[12] talara palku kutina for clouds to dissolve

talara palkuta matja kutiji, warle ngilbieli manina warai?
the rainclouds are gradually dispersing; who has cast a magic spell over them?
[13] manu kutina definitely to leave

ngani manu kutina wapala nganai, milingeru daniati
I will definitely leave now, otherwise I will always be saying I am going, but don't
[14] maua kutina turarana to dispel hunger by going to sleep

ngani maua kutina turarananto, buka wata ngundrala
I want to go to sleep and so dispel [my] hunger by thinking no more of food where only one or two millstones exist in camp, the [people] have to wait for each other at night [i.e. taking it in turn to use them], When there is a ceremony, at which lots of people are congregated, mill stones have to be carried hither from a long distance. On more protracted journeys only meat and green vegetables are eaten
[15] mangini kutina not to feel disposed for action, to have no inclination for action

mangini ngani kutiji, jerra jurangankanau mura
I don't feel disposed for action; you conduct the sacred ceremony yonder!

Context: e.g. dancing, fighting, hunting.
[16] palku kutina to grow thin; to lose condition

pitarali ngaiani palku kutiji, karari jirangala
the dry spell is causing us to lose condition, so that we are now lean people
[17] billi kutina for a net-bag to be full

billi ngakani matja kutiji parujeli, marali paru pinpani maniau!
my net-bag is already full of fish; you take the rest and carry them home in your hand
[18] watiwati kutina for an island to disappear (by being covered with water)

watiwati palpa matja kutiji ngapa pirnali
several islands have already disappeared as a result of the lot of water
[19] ditji kutina for the sun to be hidden

ditji nania talara palkuni matja kutina warai, ngaiana tikananto ngalpuru nganaiati
the sun is already hidden by the rainclouds; we had better go home, for it could [quickly] get dark
[20] malka kutina for markings to become obscure

nganti malka karari kutiji, wolja tana nakaldra malka mara
the snakes' colours have now grown obscure; soon (when the old skins have been shed) they will have beautiful coloured markings again
[21] watara kutina for the wind to cease, die down

watara ngaianangu karari matja kutiji, karari ngaiana dalpurani ngantini wapananto
the wind has ceased blowing, so that we can go hunting today in calm weather,' (for we can see the tracks)
[22] turu kutina for fire to become extinguished

tinkani turuta kutina warai talarali
during the night the fire went out as a result of the rain
[23] kutina tikana secretly to return
Context: to the place where one had come from. kanata pudla kutina tikana warai noa ngundrala? men both to disappear returned wives to think of? did both men return secretly, because they were thinking of their wives?

Grammar: adverb use.
[24] kutina kurana to take it into one's head, to plan to leave secretly

kutina kurana warai nauja kana mandra
he took it into his head to leave secretly so as to summon people together

Spelling: kuthi-inga-rna

[1] kana kutingana for a man to escape
[2] japa kutingana to run away out of fear

Spelling: kuthi-inga-rna-yitya

Mythology: Ngurapatana, the muramura, hid two girls behind his wind-break.

Comparative: Diari to hide Wkng to hide Kuj to hide Ngam to hide Jaur to hide

Spelling: None

Grammar: feminine gender.

Semclass: Insects

:

Spelling: kutya

Grammar: masculine gender.

Addition: Reuther partially duplicates this entry in No. 961.

[1] paja-kutja bird feathers
[2] paru kutja fish scales; fins
Addition: Reuther writes this as "paru-kutja".
[3] tjutju kutja insect wings
Semclass: Insects
[4] mudla kutja leader of a blood-avenger troupe
Ethnography: The latter is so named because of the distinction given him by the feathers that are stuck into his head-decoration; ears of all the animals.

Addition: Reuther writes this entry as "mudla-kutja".

Spelling: kutya

Addition: Reuther partially duplicates this entry in No. 772.

Grammar: feminine gender.

Mythology: Another woman once came up to Ngardutjelpani, [the muramura], and together they fought each other with feathers.

[1] paja kutja bird's feather
Ethnography: Bird-feathers of various colours are used in [ceremonial] decoration.
[2] mirka kutja wings of flying ants
[3] pindri kutja grasshopper wings
[4] kaljila kutja winged insect
Context: grub that has emerged from its larva and eventually grows wings.

Semclass: Insects
[5] kunininka kutja winged insect
Context: grub that has emerged from its larva and eventually grows wings. As in [4].

Semclass: Insects
[6] wadlula kutja winged insect
Context: grub that has emerged from its larva and eventually grows wings. As in [4].

Semclass: Insects
[7] burkupati kutja winged caterpillar
Semclass: Insects
[8] muluru kutja winged caterpillar
Semclass: Insects
[9] panga kutja winged caterpillar
Context: as in [8].

Semclass: Insects
[10] kalibilibili kutja butterfly wings
Semclass: Insects
[11] muntju kutja flies' wings
Semclass: Insects
[12] wajiljuru kutja flies' wings
Semclass: Insects
[13] kundi kutja mosquitoes' wings
Semclass: Insects
[14] muntjurunga kutja blowfly wings
Semclass: Insects
[15] parlaparu kutja flies' wings
Context: as in [11] and [12].

Semclass: Insects
[16] kantjawaru kutja wings of flying ants
Context: a different species than in [2] above.

Semclass: Insects
[17] tiriminta kutja wings of a type of blowfly
Semclass: Insects
[18] paru kutja fish fins
[19] pintjintara kutja bats' wings
[20] mudlakutja ringleader of an expedition [or group of raiders]
[21] kutjakutja man who wants to marry
[22] kutja munkuru person who sadly drops his eyes to the ground
[23] milki kutja eyebrows
[24] kapura kutja hairs of the armpit

Spelling: None

Grammar: feminine gender.

Etymology: from kutja feathers (i.e. white) and -ni she, means 'white one (as white as feathers)'.

Spelling: kutya puwa

Context: i.e. the fluid inside the bottom of a quill.

Grammar: feminine gender.

Spelling: None

Grammar: masculine gender.

Addition: Compare tharlpa 'ear, leaf'.

Mythology: This word is derived from the legend of Kakurupillawulana, who called the ears of his dog kutjara.

[1] ear

kana kutjara
person's ear
[2] leaves

patara kutjara
gum leaves
[3] wirra kutjara leaves of the 'wirra' [bush]
Context: Similarly of all leaves of bushes, trees, and plants.

Spelling: None

Mythology: When Malkalingurkumana took that huge millstone away from the people and carried it away, they called out after him, but he pretended not to have heard them; that is to say, he acted as though he was deaf, and kept going.

[1] Example:

kana kutjaraburu naupara, parapara jatau nunkangu, nulu ngarananto bakana
this man is deaf; speak loudly to him, so that he also understands
[2] Example:

kutjaraburu jidni?
are you deaf?

:

Spelling: kutya-ri-rna

Context: with reference to young birds.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from kutja feather; leaf and wonduru semi-circular woven string-bag. This name is given [to the plant] because the kutjawonduru has leaves resembling the wonduru string-bag.

Spelling: None

Grammar: masculine gender.

Ethnography: On one end of a long sharp stone [a lump of] resin is attached, to enable a firm grip. This knife is used for hand-to-hand fighting. With it an effort is made to gash the hollow of the opponents knee so that he is forced to the ground, or to inflict a wound in the thigh or on the back so as to render him immobile. The Aborigines are very scared of this hand-weapon of an opponent, because by it a man can be maimed and crippled for the rest of his days.

Etymology: kutju in Wonkanguru - it is a word of Wonkanguru coinage - is wutju in Diari, and means 'long'. wonta is the term applied to a man who is on a journey. The [complete word] therefore means: 'a long stone knife' [for use] by a traveller, respectively, a stranger.

Ethnography: Heathenism has revealed its [true] character in this way: love your friend (your fellow-tribesman), but hate your enemy (a stranger).

Spelling: kutyarra

Grammar: masculine gender.

[1] Example:

kutjera ngani buru, parapara jera jatau
I cannot: hear well; speak loudly into my ear
[2] pita kutjera leaf of a tree

pita nania kutjera butulaku
the tree has lovely green leaves
[3] kintala kutjera dog's ears
[4] tjukuru kutjera kangaroo ears

Spelling: kutyi

Grammar: masculine gender.

Ethnography: In this case the medicine-man can no longer be of assistance. Those who die in this way are called kutjila devil's own

[1] Example:

kutji nauja
he is the devil

Context: also kutji nulia.
[2] kutji madlentji evil human spirit
[3] kutji ngumu noble human spirit
Ethnography: According to the way that a man has lived in conformity to pagan [or tribal] law, his spirit is [judged to be] either good or bad.
[4] Example:

kutji nauja marapiri wirdi ngamalkai ngara manila
the devil has long finger-nails with which to hold (take, claw, clutch) the heart
[5] Example:

kutji nauja mudlawilpa nganlnganiri kana japa ngankala
the devil has fuming and foaming nostrils, in order to frighten people
[6] Example:

kutji nauja puntamilkitiritirila, manka jeri wapani
the devil has eyes in the back of his head and goes along squint-eyed (so that he can cast his furtive glances sideways as well as backwards)
[7] Example:

kutji nauja maru pirna ja munta ngalpuru
the devil is very black and darkness itself
[8] kutji nandrana to fight the devil

kunkieli nina kutji nandrai ja mara kumari ngamalkai, marani kana kojeli najinanto
the Aboriginal doctor often has a fight with the devil, so that he gets bloodied hands and shows these to [unsuspecting] people

Ethnography: Here a subtle deceit is disclosed. Indeed, these lying prophets often walk into camp at night with bloodied hands, in order to demonstrate how they have fought with the devil, naturally [of course] to enhance their prestige. They simply do not want to admit that the devil is fetching a soul out of their midst. That is to say, when the devil comes to a camp at night to fish around for a soul, the kunki opposes him. Reuther: "Menschengeist". 'This term could also be translated by 'nature, disposition'. That is a peculiar line of reasoning: first the kunki are inspired by the devil, then they are found to be in conflict with him.
[9] Example:

kutjieli kana ninaia bakana warai, palku nunkani matja kumari
devil by (abl.) man him has skinned (torn off the skin, or: emptied), body his already blood

Idiom: This is figurative speech and intends to say: 'the devil has already emptied the body (taken out the soul), so that the man still has only blood in him (consequently lives on without a soul, but must soon die'. Taken literally, the sentence reads: 'the devil has torn off the man's skin, so that he now lies in his blood' (like one half dead).
[10] kutjieli ngara manina for the devil to take away the heart

kutjieli nulia nina ngara manina warai, ngara ninaia wontianimai mankamankala, ninaia manila, kana naupini paliati
the devil has taken away this man's heart; go, [search] until you find it, otherwise this man will die

Ethnography: When the devil has taken away the heart (not the soul), a man goes out of his mind. 'The heart can be snatched back again from the devil by the medicine-man'. By snatching the heart back from the devil's hands, medicine-men acquire great prestige. The sick or deranged man then gets better [and regains his health].
[11] kutjieli mungara manina for the devil to take away a soul

kutjieli nina mungara manina warai, wolja nauja nari
the devil has taken away his soul; he will soon die
[12] Example:

kunkieli kutji naji turu jeri miranani
the Aboriginal doctor sees the devil as a gleaming fire
[13] Example:

kutji nauja ngaranani wapai
the devil wanders (rules) in space twixt heaven and earth
[14] Example:

kutji nauja nilanilani ngamai
the devil inhabits the mirages

Ethnography: The media of the kutji (as in No.13 above) are: extreme heat, sandstorms, thunderstorms, night, mirages, etc., in fact, all extraordinary natural phenomena.
[15] Example:

kutji nauja jidipintani wokarai, ngaiana tapina ngamananto pungani ja najinajibaterinanto
the devil wanders about in the duststorms; therefore we ought to remain quiet [in our wurlies] and secure ourselves against him
[16] dauadauani-jaura prohibition

jidipinta mandrani wata kana wirarinanto, kutji nauja wirariji kana mungara manila
nobody should wander about during a duststorm, for at such times the devil is slinking around to snatch souls
[17] kutjila devil's own
[18]
[19] Example:

kutjieli kana jirijiri ngankai
the devil confuses [or deranges] people's minds

Ethnography: When someone becomes mentally deranged (which does not happen often), the devil is regarded as the cause. It is said: "he has disturbed the man's mind".
[20] Example:

kutjieli milki nunkani dukarana warai
the devil has taken out his eyes

Ethnography: This refers to the turning or rolling of the eyes by one who is mentally deranged.
[21] Example:

kutji nauja wirariji pariwilpa ngaranani kana nandrala
the devil wanders about in the aerial region for the purpose of killing people
[22] Example:

kutji nauja nilanilani karipateriji nilanilani wirila, kunki palpali ninaia najiati nauja wokaranani worananina nulia ngantjai nandrala
the devil follows the mirages and hides himself in them, so that the Aboriginal doctors can't see when he comes to kill a person
[23] Example:

talpura woldra pirnani kutji nauja wokarai kanani mungara manila
during a heat-wave the devil goes out to steal away men's souls
[24] Example:

kutjieli kana kunki karkai
the devil calls a Aboriginal doctor

Ethnography: The Aboriginal doctor is the devil's accomplice. He says to the witchdoctor: jundru ngantjai ngaldra wapala jelalu nunkanika nunkanika mitaia? ngana jundru kalkananto, ngato kana kulno nandranani you like us two to go together to this [or] that country? me you are to wait for, I person one when (until) killing would you like to accompany me to this or that country? you need only to go along and wait until I have killed a man

Ethnography: Such a journey takes place only in the imagination; the body remains at home in camp.
[25] Example:

kutjieli tinkani ngara nankai kana walkinanto madamardala, tunkubana nauja kana walto pirna
during the night the devil squeezes a man's heart, so that he rolls around restlessly (is distressed); in the morning the man feels quite weak
[26] kunki
[27] Example:

kutjieli kunki karkai kana mokujeli
the devil calls the Aboriginal doctor with a human bone
Context: on which he whistles.

Ethnography: Again, of course, the witchdoctor alone recognizes this whistle. Often at night he says: "he has called me", and walks out of the camp. Thereby the kunki keeps growing in prestige, and the people are held in constant fear [and suspense].
[28]
Ethnography: The devil's journeys. When the devil goes on his journeys with his mili servants, followers, of whom he is said to have many, a string (karalja) is used for the purpose. He himself takes the lead, the ring-leader (kapakapara) tacks on behind, while his mili (or servants) stand in the middle of the string. Thus, away they go, into [thin] air.
[29]
Ethnography: It is also commonly believed that the devil makes off with people, without there being any trace of his footprints. Thus, when a man is lost so that his footprints cannot be found, the devil is certain to have got him.

Comparative: Wkng
kutju
devil Wkb
kutju
devil Ngam
kutju
devil Jaur
jerkamata
devil Jandr
kunki
devil

Spelling: kutyi

Grammar: masculine gender.

Ethnography: If the young men do this, the elders say that the devil came and induced them to do it.

[1] Example:

kutji nauja wirariji woldra pirnani kana parawaribala
the devil stalks around during the intense heat, in order to make people delirious

Ethnography: Not seldom does it happen that people, who have been wandering about in the heat of the day, return home in a state of delirium, [then] lie down, and die. In that case it is believed that the devil has snatched away the soul of such a person; hence he loses his senses and has to die. Dirpilina once went with his brother from Wutjuwutjunani to Kudnani, [passing] from one waterhole to another. when they had gone [only] half-way his brother became dizzy and said: kutji matja wokarai the devil is already coming Seized with fright, he sat down and could go no further. Dirpilina raced to Kudnani to fetch water and call the people. By the time they got back, he was already dead, [so] they said: kutjieli ninaia matja nandrana [warai] Reuther omitted the auxiliary verb. the devil has already killed him Two women, Malkani and Pilkingankani (of whom the latter is still alive), once left Bukawaltuni in order to gather winkara edible plant. As the sun was shining down very fiercely, Malkani said: nganako mina ngakangu pantjili, mita pilkiriji, ngakangu kutji wokarana warai I don't know what's happening to me, for the earth is turning round; the devil has come to me Continuing, she remarked to Pilkingankani: 'you go back [to camp] and tell the people that the devil has taken away my soul and I must die. When the people arrived, she was already dead. Naturally she died of sunstroke. The 'native'', however, believes that the devil has been the ultimate cause of death.
[2] Example:

kutji nauja miri wirariji kana najila, woderu kulno wirariji nina nandrala
the devil moves about on high (in the atmosphere), so that he can see where someone is wandering about on his own, in order to be able to kill him

Ethnography: The witchdoctors [can] see him, and when they notice his approach they order the people to stay in camp. The devil does not venture into the camp.
[3] Example:

palku ngaiani karari kapariji, kutji wapanani nunkanguja puturani
our bodies today are confined while the devil is sneaking around in the dust clouds

Context: for the heavens are enveloped in dust. That is to say, the devil is believed to wrap himself in dust clouds, so that he cannot be recognized by anyone.
[4] Example:

kutji wokarai widlani, paua maruni tana ngankanani, ja nauja woritandru jatai: Puntialumai! ngato nanapini patananto mungara, wata nandru ngura ngundrananto
the devil comes to women while they are working [out] in the seed-field [or grass-flats], and says to them from a distance: "you two part from each other, I want to grab the soul of one of these, and she shall not think of going back home"

Context: i.e. she shall become mentally confused.

Ethnography: The devil's speaking is to be understood in such a way that he puts into their minds the idea to separate company, without their realising it, for example, the one women gathers food here, the other one there. The devil puts this into their hearts. If an eagle or a crow is detected in the vicinity, it is [considered] certain that the devil has disguised himself in this bird. A certain Bakubakuna once thought to himself: 'I am a witchdoctor and my wife is dead, so I will avenge myself on the women and scare them, just as if the devil were coming'. He carried out his plan, but almost lost his own life in the act. This happened in the following way. He dressed himself in the same [sort of] clothes in which one visualizes the devil. He put on tidnanipa boots and naridiltja trousers. Down his nose and chest [he wore] white stripes, feathers along his arms, and emu feathers around his elbows, etc. With his arms swinging like the wings of a bird, Bakubakuna [suddenly] descended on two women. These thought that the devil had indeed come, but [at this stage] neither of them could escape any more, so they took a stand to defend themselves. While poor Bakubakuna had his legs severed, one of the women died on the following night.
[5] Example:

kutji bakana kana ngarani wiriji, tanana jirijiribala, ninaua nandrananto kalalandru
the devil also worms his way into mens' hearts and tells people whom they should kill in revenge
[6] Example:

jidni ngurali tiri woninietja, jidni kana ngara kutji
you are the cause of all fights; you have the [very] devil sitting in your heart

Context: This is an idiomatic expression.
[7] Example:

kutjieli ninata kana kiri ngankai kunki ngamananto kutjila
the devil turns this man into a Aboriginal doctor, so that he remains his follower [adherent or devotee]

Ethnography: This is a common remark, when a man is made a witchdoctor. It should first be noted that the devil makes his appearance here in the form of a witchdoctor. He is painted and dressed up as one imagines the real devil to be. Since being a witchdoctor is a matter of importance, young men do not wait to be asked twice if they want to become one. It flashed through the mind of Elias (who today is baptized) and a certain Jawilina during their earlier years, after they had been invested with all heathen rights and been introduced to all the secrets, to become witchdoctors. The devil, they said, gave them the idea. They mentioned this to a kunki in Kaurikutu. This man made the [necessary] arrangements and told them they would have to go to Tipapilla, whither a kunki was secretly sent on in advance The [latter] dressed himself up like a devil and awaited the new-comers, in order to initiate them into the subtleties (wisdom) of a witchdoctor. When the two men arrived at the waterhole in Tipapilla (where no people were living at the time), it was not long before the devil actually appeared to them, in bodily form. Both of them were so startled, that neither of them gave any more thought to a disguised human being. The training for witchdoctorhood lasted for three days. On the first day they were stripped of everything human; on the second they became the devil's kamaneli 'friends' in that they received satanic skills; on the third they were ready and escorted back to their camp by the devil, who then disappeared, or, to express it in a better way, who walked into [the same] camp from another direction as an undisguised man. First day. As both of them arrived, the devil received them and directed them to the spot where the ceremony was to take place. The first instruction was that they were not allowed to eat anything just now. The reason for this lay in the fact that the poisonous plants to be offered to them later on would be more appetizing, and should not fail to have their effect. The devil now led each one around separately, so that they could become accustomed to his appearance and demeanour, etc. All three of them passed away the time in this manner, until the two young men had grown really hungry. Towards evening they could then partake of their first witchdoctor food, which consisted of kujamara and kuntjiri plants. These are poisonous herbs which cause people to become delirious. As both began to indulge in idle talk, the first day's real work began. Amid all sorts of hocus-pocus, the [devil] first took away their kana ngundrani, that is to say, the way that humans think, for room had to be made for other lines of reasoning. The poisonous herbs did not fail to have their effect, for, though both [men] were still in their right senses, they had a vague notion that they could no longer think like other people, but were being influenced by a higher power. Both said all sorts of things, like a drunken man, and [could] already see all kinds of visions such as they had never seen before. When the devil questioned them consistent with human reasoning and they gave confused answers, he said to them: kau, matja, judla kunki ngumu pantjila nganai yes, it's like that, you two will make good kunkis He passed the same remark when he asked them if they could see anything and they answered: kutji marapu lots of devils He assured them at the same time that they were seeing correctly, for these many devils were his mili servants. Of course, the devil now had free scope with these two young men. Note: When the poisonous herb does not take effect, as is often the case when nature resists or when they do not eat enough of it (as was the case with Joseph, who was also supposed to become a witchdoctor), then they cannot become witchdoctors. The devil cannot make use of them, for they are not cunning enough for that. Now follows the second act of the first day. For the duration of these days even their ngura ngundrani memory of their camp is taken away from them. They are no longer to know the direction in which their camp lies. The devil often leads both of them around in circles. This, of course, is just the right device to confuse their minds properly. At length he asks them whether they know where this or that place is. Note: If they answer correctly, they must lie down again and are allowed to eat more witchdoctor food (poisonous herbs), while the devil plays more of his tomfoolery on their bodies. Ignorance as to their whereabouts must become evident, or, to put it in a better way, [perfect] confusion must penetrate their minds. In that case both [must] give completely false answers. 'And so,' the devil says, 'I have extracted a ngundrani; Reuther omitted the main verb, using only the auxiliary. He probably meant to say: "Is wird... ihnen herausgenommen". you will be able to go as witchdoctors into territories unbeknown to you, and find your way around where souls can be robbed'. Fundamentally, this [process of] stupefication takes place so that the devil can begin to do with them what he likes, and so that the folks [concerned] cannot make their escape [under cover of] night of during a fog. There now followed the third act of the first day. From now on Reuther changes the narrative to the past tense. The men had their souls taken from them, though they received these back when they left for home. When the soul has left the body, the body indeed still lives, but in a somnolescent state. First of all the two starved men were allowed once again to eat their proper fill of kujamara and duntji. Previously it was kuntjiri. Duntji is one of the several plants from which flax was made. cf. Dictionary No. 2893. After a while the devil had them confused (parawaribana). The current effect of the poisonous herbs was so potent that it grew dark in front of the two [men's] eyes; and since the devil now alleged that he had taken away their souls, to the accompaniment of all sorts of trickery, Elias and Jawilina fell into a deep sleep for the night. Second day. Completely confused in their minds, they both woke up, but received nothing more to eat than witchdoctor's food, that is, poisonous herbs. After having, on the previous day, been emptied of every human [line of] reasoning, they were now filled with matters [requisite to] their office. Whilst both lay on their backs, the devil now acted as though he were cutting open their stomachs. Chips of wood (kunpijerra) and all sorts of other objects (see elsewhere) were stuffed inside. This done, the devil sewed the wounds shut with his own sinews, and neither of them so much as even felt it. These chips of wood and small stones, etc. the devil takes out of his own body. They are used particularly during healings of the sick. He now took out their eyes [also], and replaced these with others, so that they could see what other folks cannot see, especially the devil himself. Note: When young witchdoctors come back to camp, the people recognize [in their looks] that they really have other eyes. Naturally, because the poisonous herbs distend the eyes to the likeness of shining glass and cause them to roll. After these witchdoctor's eyes had been inserted, the devil placed his two candidates on a hill, and said to them: najiamai! mina judla naji? look! what do you both see? Of course, they were now undergoing examination. kutji marapu lots of devils, said both of them. The devil responded: 'You see rightly; these are all my servants'. Both [could] also see how the earth rose up and the devils played with it. 'Everything corresponds,' [was his retort]. It certainly did not occur to either that they were not right in the head as a result of [eating] poisonous herbs. Next act. Both had to lie down, with their heads in a somewhat elevated position. From his mouth the devil now squirted some water into a [wooden] dish. This water, known as wonawaru, he poured over their heads, saying: 'This is ngapa kulikiri holy water. Reuther: "Seelenwasser". This would always accumulate in their heads whenever they needed it or tapped themselves on top of the head. By virtue of this water they could henceforth traverse waterless stretches [of country]. By merely tapping the crown of their head, they would suffer no thirst. This is more of a spiritual water, for the witchdoctor moves about in a spiritual state, outside of the body. Next act. The devil now handed each of his two candidates a piece of raw meat, which they were obliged to eat. If, like the devil himself, they were going to devour raw human hearts which they had spirited away, this should not strike them as strange. Next the devil cut open one of his veins, let the blood flow into a [wooden] dish, and gave both of them to drink of it, saying: kumari judla tapala nganai wapala, judla ditji wakani ngurani murlali wokarala nganai, ja tinka tertini judla kana kumari tapala nganai ja tikalkala nganai turuni tarala nau palinantulu blood you both drink (suck up) will to go, you both sun [in] the small into camp friendly come will, and night in the middle you both mens' blood drink will and bring back will in the fire to burn he until dying I am giving you blood to drink, to strengthen you on your journeyings, so that at evening before the sun sets you may cordially (in hypocrisy) enter the peoples' camp to suck out the blood of one of its inhabitants, and bring it back to your camp to burn in the fire, until the person concerned dies The opinion, of course, predominates that a witch-doctor can suck out anybody's blood, and that when he has burnt it (i.e. the blood) in the fire, the man concerned must die. The witchdoctor pretends to do this in the interests of the [fellow] inhabitants of his camp, so that the person concerned should not come and kill one of them in revenge. This lends great distinction to him. Hence, if [the people of] a certain place want to get rid of one or another person for some particular reason, and the witchdoctor accomodates himself to [the idea], he goes to him in a spiritual [sense] and sucks out his blood, so that he is forced to die. The body lies practically lifeless in the man's hut for two or three days, because the soul is absent, of course. This is a fine devilish trick, for this witchdoctor then eats poisonous herbs (as mentioned above), which bewilder his mind and makes him somnolescent. Next act. jirijiribani-jaura words of command. These rules of behaviour were given to both [men] inside the earth. On the third day they were both painted up, as witchdoctors are accustomed to do to each other. They received their accoutrements for this from the devil and were guided back to their camp at Kaurikutu. At a short distance from camp the devil left them. To the local witchdoctor, who had played the devil's part, the two men had now to prove themselves grateful for the honours he had bestowed on them, by offering him the best of meat, etc. as his due. When witchdoctors pretend to be out on a spiritual quest to rob [human] souls, they eat this poisonous herb and lie practically unconscious in their wurleys for several days. The poor [stupid] people then really believe that they are absent in spirit. In this way the devil deceives the poor heathen.
[9] Example:

kutjita nauja nilanilani wapai kurukuru kana ja kupa najinajibala ja kana jirijiribala tiririnanto
the devil moves about secretly inside of mirages, to watch adults and children, and to inspire people to stir up strife
[10] Example:

kutji matja kalkaura ngurani karakara terkanani, nauja teri jirijiribai mankarani ngura munta turarananto
when the devil appears at evening in the vicinity of the camp, he instructs the young men to sleep with the girls in their wurleys
[11] Example:

kutji nauja wima ngurani ngamai milinto, ngura tanani nauka, ja bakana munara ngalpurani, ja bukabukani, ja kajiri dulkurani, ja patara pirnani, naka tana ngankingateriji ja karkamaliji ja widmateriji
together with his servants the devil has his sacred haunts in deep secluded valleys, on steep [mountain] slopes, in thick scrub, in deep water-channels, and in large [hollow] gumtrees; here they congregate together, make themselves ready, and decorate themselves

Ethnography: The native circumvents all such places as are mentioned, and never stays near any of them at night. The devil disguises himself in [the form of] a karawara, that is, a species of eagle, the largest of birds, as well as in [the form of] a kirki, a species of vulture. The latter are his servants. Witchdoctors disguise themselves as crows. Therefore, if somebody notices a karawara in the company of numerous kirki, this is certain to be the devil and his servants. The karawara and kirki are birds of prey, yet the former are fond of robbing the young ones of the latter. If one of them does this, the kirki pursue him in a great noisy flock. Hence this belief. If there are crows in the company of a karawora [sic], then this is the devil with a horde of witch-doctors. If a person has died somewhere so that he is left unburied, or if some carcase [is lying about], or if a snake or some other animal is going along, an eagle and some crows will usually gather around, because they are birds that prey on carrion. When the crows have pecked out the animal's eyes, the eagle comes and carries it home to his young ones. Dissatisfied at this, the crows fly after him making a [great] hullabaloo. This, now, must be the devil and the witchdoctors kutji nauja karawora jeri wapai, ja mili nunkani kirki ja kawolka jeri devil he as an eagle disguised is going about and servants his vultures and crows like the devil disguises himself as an eagle and his servants as vultures and crows

Context: A certain Dindilina, who was a witchdoctor, [once] died at the station. It is related by Christians that his eyes glistened in the darkness like fire, and that often it got so bright in his wurley that nobody would stay with him.

Spelling: None

Context: Just as kutji, in the sense of 'devil,' permits of no attributive [qualities], except that the personal pronoun nulia, respectively nauja, may apply, so in this case the two qualities 'good' and 'bad'.

Ethnography: Even the spirit of a deceased person is described in a general way as kutji. If, therefore, a native man is afraid at night, for example, and says: kutjindru ngani japali I am afraid of the spirit This may apply also to a human spirit, whose body lies buried in the vicinity to which the soul is also confined. It is the accepted view that, after the body has been buried, the spirit lingers near the body in the grave for about three days. (Concerning the soul, cf. mungara). Even if the soul is absent, so long as the body has its spirit, it is not dead; without the soul, however, it cannot live any longer. For this reason the Kujani people, for example, cover the corpse with earth after only three or four days. Only when the body commences to decompose, does the spirit segregate itself [from the former] and come up out of the grave. The witchdoctor usually finds the hole of a beetle or of a mouse alongside of or near the grave, and then leads the people to believe that the spirit has already segregated itself from the body and come up out of the grave. Food and drink are placed available at the grave for when the spirit should emerge, and on which it may refresh itself. A windbreak is also erected behind which it may shelter, and a stick placed in the ground on which it may crawl up and warm itself, for it has become fairly stiff through the [cold] dampness inside the grave. At one spot the ground is cleared of all debris, shrubs and prickles, so that on its arrival the spirit may find a clean place of abode. Since the spirit, bereft of the body, fondly seeks companionship, if often returns to the camp where it lived together with the body; but it does not molest the people. If anyone sees the deceased in a dream, it is his spirit that appeared. In addition to all this, attempts are made to deceive the spirit. Were the people for fear of it to desert the camp, it would become angry and follow them. Since, however, people in fact are afraid and therefore break up camp and move on, they return to the grave on the third or fourth day after the funeral. Clapping two small sticks together so that the spirit wakes up and hears, they say to him: ngaiani mata, wata kuteriau ngaianingu ja wonki ngamau, kintalali jinkanali N N puraiati, ngaiani wapai; wata karipateriau! it is we (your friends), do not be angry with us, and stay here constantly; your muramura dog, N N, will otherwise get angry; we are going away; don't follow us! (Here, N N is the name of the dog of the muramura.) When strange people stumble across a grave, the spirit puts them relentlessly ill at ease until they move on. That is the reason why people are afraid to camp at night in the vicinity of a grave-mound. NB. Just one ghost-story. Some of the Lake Hope people once went to Kudnari, in the vicinity of present-day Mt. Gason, and there killed a certain Dindilina. He was buried in a neighbouring spot. Another group [of the same people] had gone out earlier for tobacco, and [as yet] knew nothing of the murder. On their homeward way they came, by chance, to the place where their countrymen had killed Dindilina. It seemed remarkably odd to them that there were no people about and that all the wurleys were empty. At length they noticed by the footprints that their fellow-tribesmen from Lake Hope had also been here. Looking around more closely, they discovered to their surprise a newly-erected grave-mound. On exhuming the dead man, they recognized him, and realised that he had been murdered. That now created a difficult state of affairs. They dared not go to the next inhabited camp, for how easily could the people living there have taken revenge on them for the killing of their fellow-tribesman. Yet to have stayed here would also have been at risk, out of fear of the spirit, for, a Diari people, they were definite strangers. In spite of their being [travel] weary already, they resolved to continue on through the night, so as to get back to their own tribal territory. Scarcely had night set in, when the angried spirit was already giving chase. He nudged one after the other, so that [in fright they all had their hair standing on end, and nobody spoke a word the whole night. Towards morning the spirit turned back, and [thus] the fear-driven wanderers, dripping with perspiration, and completely exhausted, arrived back at the Cooper's Creek where they were once more in their own tribal territory.

Spelling: None

Context: of all those deceased persons who are not listed above.

Spelling: kutyi-lha

Context: The following are represented as such.

Context: All those are kutjila who die a sudden death without having first been ill.

[1] kana jirijiri insane or mentally deranged people

widla matja jirijiri, kutjila nania
this woman is already insane; she belongs to the devil

Ethnography: A woman [by the name of] Karilani became mentally deranged and talked of everything she saw and heard. She also hit at everybody that got in her way, and kept on talking about the devil. She is said to have boen cured by the witchdoctors who drove the devil out of her.
[2] people who die a sudden death

nauja nurujeli palina warai, kutjieli nulia ninaia ngara manina warai, nauja kutjila
this man died a sudden death, because the devil stole his heart; therefore he belongs to the devil

Ethnography: The witchdoctor, conducting the post-mortem, decrees: nauja kutjila, ngaiani ninaia nampala nganai he the devil' victim; we him bury will the devil has taken his soul, therefore we can bury him without an inquest. In this case no revengeful action is taken and there is no mourning.
[3] kutijila
[4] kutjila
[5] kutjila
[6]
[7]
[8]
[9]
[10]

Spelling: kutyi-lha

Ethnography: Here the witchdoctor has a wide field, which he also diligently cultivates, in order to keep the people in fearful suspense and to maintain his great prestige. He may, of course, designate first this, then that deceased person as a kutjila. Therefore it is not possible to reckon up all kutjila. No blood revenge is meted out in respect of a kutjila.

Comparative: Wkng devil's own Wkb devil's own Ngam devil's own Jaur devil's own Jandr devil's own

[1] kunki
[2]
[3]
[4]
[5]
[6]
[7]
[8] Worana
[9]
[10]
[11]

:

Spelling: None

Context: to give oneself over to the devil, or to dedicate oneself to a life of evil.

Spelling: kutyi-ri-rna

Ethnography: This word is used only of witchdoctors when they assume this office, or of people who have gone out of their wits.

Spelling: None

Grammar: feminine gender.

kabuluru n. man's feather-cap

kada n. sound, tone, ring, echo

kadangana v. to make a sound

kadangijiribana vtr. to make a resounding noise

kadi n. brother-in-law

kadi adj. raw, uncooked

kadimarra n. both brothers-in-law

kadiwiribana vtr. to cause (something) to disappear; to scare or chase away

kadiwiribanietja n. opposing song-maker

kadiwirina vi. to go right inside, to disappear

kadni n. type of lizard

Kadnikaljara n. place-name

kadniliriliri n. type of plant

kadnimuru n. type of plant

kadninunti n. scorpion

Kadniterkani n. place-name

kadniwarlubakana vi. to keep watch from the top of a hill [or rise]

kadniwipa n. lizard mound

kadrangu n. white cockatoo

kajari n. bed of a stream; Milky Way

Kajiworana . name of dog of muramura

kakabilli n. hair-net

kakara adj. for sure; indeed; positively

Kakarlatajirina . name of dog of muramura

kakatji n. type of small insect

kakaturu n. [type of] waterbird

kaku n. sister

Kakurupillawuluna n. name of dog of muramura

kalabana vtr. to answer

kalabanietja n. respondent; one who comes up with a quick answer; refuter

kalabaterina vi. to answer for oneself

kalabijiribamalina vrecip. to answer one another; to answer back and forth; to reply to and fro [across the way]

kalajita n. type of plant

kalakalanietja n. hater; one who gets easily annoyed

kalakalaribana vtr. to hate (another person)

kalakalarilkijiribamalina vrecip. to hate one another; to be vexed at one another; to be unwilling to tolerate one another

kalakalarina vi. to hate

kalala n. reprisal, retaliation; recompense, repayment; substitute, exchange (in barter trading)

kalalu adv. whilst; meanwhile; in the meantime

kalalu ngankana vtr. to conquer, to prevail over, to surpass, to subdue

kalalu ngankijiribamalina vrecip. to outdo each other, to surpass each other

kalalungankanietja n. victor, winner, superior

kalanka n. lily

kalara n. stone axe

kalarawajiwajini n. type of plant

kalari n. daughter-in-law

kalbuluru n. type of hair net

kaldra n. voice; sound; inarticulated cries

kaldrati n. type of plant

kaldrati n. neckband, necklet

kaldri adj. bitter; salty, brackish

kaldrietja n. person who is always nagging or finding fault

kaldrintjanietja n. one who is angry, annoyed

kaldrintjarina vi. to be annoyed, to be angry, to be irritable

kaldririna vi. to get angry, to become annoyed; to grow crooked

kaldru adj. vigorous, energetic; strong-willed; undaunted

kaldruetja n. undaunted, brave, plucky, or skilled person

kalibilibili n. butterfly

kalikali n. slope; steep incline, side, edge

kalikalibana vtr. to reject, to refuse, not to accept [something]

kalikalina vi. to cling to, to hang on to; to be attached to, to be attracted to; to be fond of, to be devoted to; to side with (a person)

kalina vtr. to obliterate; to rub out

kalinietja n. extinguisher, obliterator; one who observes time punctually; honest person

kalitakali conj. without; unless; except that; in spite of; regardless of; notwithstanding

kaliterina vi. to wash oneself

Kaljarana n. name of dog of muramura

kalju n. type of bush

kaljumaru n. south wind

kaljura adj. satisfied; to have had one's thirst quenched

kaljura adj. satisfied with water

kalka n. evening

kalkalkana vtr. to choose, to select

kalkalkanietja n. person who always picks and chooses; one who is very selective

kalkalkaramalina vrecip. to choose each other, to favour each other, to appoint each other

kalkalkaterina vi. to appoint oneself, to nominate oneself

kalkamalina vrecip. to wait for one another

kalkamara n. sunset glow; twilight red; red of dawn

kalkamarra n. evening red; morning red

kalkana vtr. to wait for

kalkani adv. recently