Reuther Dictionary

:

Spelling: madlhantyi-ri-rna

Spelling: madlhantyi

Alternative: malhantyi

[1] kana madlentji ugly person

warle jidna kana madlentji noa patala nganai, wata jidni ngumu
who would want to marry an ugly man like you?
[2] muntja madlentji ugly patient

muntja nauja matja palku madlentji, naria-malka nulia ngamalkai
this patient has an unpleasant appearance; he is already bearing the signs of death

Context: when he has lost his pleasant appearance.
[3] mita madlentji bad country

mita madlentji nauja, kanta ja ngapa pani
this is a bad [piece of] country, for it is neither grassed nor watered
[4] mita madlentji bad country
Context: where one has contracted sickness) It is thought that, wherever a person gets sick, the country is to blame. When a native man gets sick, he quickly changes his place of residence.
[5] mita madlentji bad country
Context: where a person has died.
[6] pariwilpa madlentji cloudless sky

pariwilpa karari madlentji, talara-palku pani
the sky at the moment is not nice, since there are no clouds in it
[7] pita madlentji bad tree

pita naniata madlentjiwai, kirra ngumu pani
this is not a good tree, for it has no nicely-curved piece [of timber] from which to make a boomerang
[8] watara madlentji bad, unhealthy wind
Context: i.e. east wind. watara nania waribaka madlentji, talara nandruja tjautjau ngankai ja muntja jinkiai wind she eastwind, bad, rain she wrong makes and sickness gives the east wind is unpleasant, for it drives away the rain and brings on sickness
[9] Example:

watarakarara madlentji, nandruja turu pirna wokaralkai
the north wind is unpleasant, for it brings on very hot weather
[10] milki madlentji bad, shortsighted, ailing eye

milki ngani madlentji, watarali ngani milki todili
my eyes are hurting, for the wind has blown them full of dust
[11] ngara madlentji bad heart
Context: i.e. to be somewhat vexed. ngara ngani madlentji, wata ngakangu talku jatau! heart I angry, not to me straight tell I am not in a good humour; don't tell me anything to my face which I don't like, lest I get angry.
[12] talpa madlentji bad ear
Context: such as when one cannot hear well, or when the ear is malformed parparali jatamai, talpa ngani madlentji loudly speak, ear I bad speak loudly, for I [cannot] hear well
[13] mara madlentji bad hand; unskilled hand

wata ngana karkarkau minkaia, ngani mara madlentli wona patala
don't call on me to dig out a burrow, for my hand is too unskilled to hold a digging-stick
[14] tarli madlentji bad tongue
Context: tongue inexperienced in speaking; heavy tongue, stammering tongue; vicious tongue; tongue that says vulgar things. tarli madlentji ngani, bulu jatana tongue bad I, unable to speak I am too inexperienced at speaking; I cannot make a speech
[15] mandra madlentji bad stomach
Context: to have stomach-ache.
[16] ngajimarla madlentji hoarse voice
[17] kaldra madlentji voice that doesn't penetrate well
Context: either when calling out or singing.
[18] kata madlentji not to keep (good) time during the beat
Context: which accompanies the singing and acting.
[19] tidna madlentji bad foot
Context: bad footprints which the wind has effaced; sore feet that can't bear walking on.
[20] punga madlentji poor wurley
Context: one badly covered, badly erected, mustysmelling, or smoky.
[21] palto madlentji bad track
Context: track that is prickly, stony, or not easily recognizable.
[22] para madlentji bad hair
Context: Curly hair is described as 'bad' hair, because it is hard to spin.
[23] woltja madlentji bad hip
Context: on the part of one who limps.
[24] ngapa madlentji bad water
Context: water that is brackish, foul, or salty.
[25] manu madlentji loveless, hardened, callous disposition
[26] marda madlentji bad millstone
Context: i.e. one that doesn't grip.
[27] buka madlentji not fully baked seed-bread, stodgy seed-bread
[28] nganti madlentji lean animal; lean meat
[29] panto madlentji dangerous (bad) lake

panto nania madlentji, kana kulno nandruja nari ngankana warai
this is a dangerous lake, for a man has been drowned in it (it has swallowed a man)
[30] noa madlentji unattractive wife

ngani noa madlentji, ngani ngamala nganai nintali
being an unattractive wife, I prefer to sit back
[31] kumari madlentji bad, darkish blood
[32] turutupu madlentji bad smoke
Context: i.e. which does not ascend properly.
[33] dako madlentji bad sandhill
Context: dangerous sandhill because a man lost his life there dako naupara madlentji, kana nunkangu palina warai, minkali nina dampuribana ngarina warai sandhill this one here bad, man to him died, hole him covered down under this is a bad sandhill, for here a man was buried [alive] in a hole [when it collapsed], and lost his life
[34] dako madlentji bad sandhill
Context: because my father (whom it likewise swallowed up) lies buried there.
[35] kindala madlentji bad or sick dog
Context: a dog fond of biting or of running away; one that doesn't catch any emus.
[36] malka madlentji unattractive markings
Context: during the painting of the body for the sacred ceremonies, Reuther: "Goetterfeierlichkeiten". blurred, obliterated designs; dull, insipid colours.
[37] tara madlentji torn rug
[38] kalti madlentji ugly spear, crooked, or cracked
[39] buljuru madlentji bad clay
Context: on which it is impossible to walk
[40] billi madlentji old, torn net-bag
[41] pirra madlentji crooked, misshapen dish that didn't turn out right
[42] ditji madlentji karari bad sunshine today; not a good day; hot day
[43] tjutju madlentji venomous snake
[44] mandikilla madlentji big, bad waves
Context: because they tear the fishing nets.
[45] mangawaru madlentji bad widow
Context: one who doesn't prepare a meal for those who have buried her husband.
[46] kupa madlentji naughty child
Context: i.e. one that goes into somebody else's wurley to fetch something.
[47] dilka madlentji piercing thorn
[48] widla madlentji bad woman
Context: i.e. one who blabs or gossips.
[49] karku madlentji poor pigment
Context: which is not well prepared [for application].
[50] kapara madlentji bad leader
Context: leader who is keen for a fight.
[51] teri madlentji bad young fellows
Context: who go after the women folk.
[52] kutji madlentji [malevolent] spirit of a dead man
Context: which oppresses the living.
[53] madlentji ngamana to sit down crooked
Context: to run after strange women and young girls. pirrapinta[mara] jatai: jura madlentji ngamanani, jura nari maninani tribal instructors say: you crooked if sitting, you death then taking the tribal instructors say: if you run after the women and young girls, you will be killed

Grammar: adverb use.
[54] madlentji ngankana to commit adultery; to fornicate
[55] madlentji karkarkana to tempt or seduce to do wrong
Context: e.g. to steal, to commit adultery, to kill.
[56] kanani madlentjani wirina to go to people of ill-fame
Ethnography: Characterised as bad, wicked, evil are [the following:] (1) kurujeli manina secretively to take, to steal; (2) kurujeli tajina to eat (something) in secret; (3) kurujeli nandrana secretly to kill someone (Killing out of vengeance, on the other hand, is permitted); (4) kurujeli padana secretly to elope with a woman; (5) kurujeli jinkina to give away another person's belongings; (6) jaura kaldri bitter words; (7) widlani karina to chase after women; (8) punpana to say 'punpa' Probably the equivalent of 'pooh-pooh' or 'poohhooh'. behind a person's back; (9) wijikurulana to say 'wiji, wiji' behind a person's back; (10) mita jinmana to throw dust in the air in front of someone; (11) mudla madlentji patana to say: "you have an ugly face"; (12) tidna wakawaka jidni you tiny foot (meaning 'you are a child and not a man'). (13) jedina to tell lies; (14) ngulku betrayal; (15) warawarapana to say something bad behind a person's back (to make slanderous remarks); (16) jedibana to deceive, to belie; (17) bakujeli dikana to say of someone that he did it (when it is not the case); (18) widla paltuni wapana [for a man] to walk along the same track as the women; (19) widla tidna nankana to tread step by step on a woman's footprints (thereby the husband is offended, because the impression is created as though the man is having an affair with his wife); (20) wokarani karkana not to call after a person when he is going away (this creates the impression as though one may have watched him and perhaps [even] laughed at him); (21) pantjani kinkana to laugh about a person's knees (to laugh about the way a person walks); (22) kinkalkana to laugh about people after they are gone (thereby the friends of those who have left are offended. Usually, [however], those who have gone are generously praised, in order that their friends may feel flattered); (23) pintapintakana to speak about a person's shortcomings or defects (It is not permitted to say: he has crooked legs, a bald pate, a funny walk, that he can't run, can't throw straight, has a bung eye or disobedient children, etc. Only in the course of an argument are bad remarks passed; then even a man's physical disabilities are given prominence); (24) kana nguruja noani pirkina to tease another man's wife (to play with her; to cast familiar glances at her; to give her presents; to help her carry something; to speak kindly to her); (25) kana waka patana to regard or call a man small (in his ways, his speech, his deeds, i.e. to regard him as trivial and unimportant); (26) mandrakaura jealous, envious (e.g. to be jealous of one's wife. Thereby the elder brother, who gave [the man] this woman, is insulted. In the contrary case, a married sister can receive a sound thrashing into the bargain from her elder brother, if she happens to be the jealous party. Despite this, jealousy among the Aborigines is very deeply engrained, ofttimes not without [valid] reason); (27) ngara dunkana to beat one's wife (for such a person one has little respect inwardly); (28) delkina to be disobedient (e.g. for a wife not to obey her husband, or for a girl not to want to accept an [appointed] husband); (29) milkirina to look lustfully upon a woman or young girl; (30) tjakakana to answer back (especially on the part of younger [men] over against their elders); (31) wondiri jatana to debar, to interpose Reuther: "ueber's Kreuz sprechen". I am unfamiliar with this expression. (i.e. to forbid to kill this or that man, when at the inquest he is accused with having committed sorcery on the deceased. Even a man's [elder] brother may not intervene in an instance like this. Either one has to sacrifice the life of another man in the camp to the bloodavengers, or place one's own life at risk and let oneself be killed. Examples exist of the latter [having occurred]); (32) kamana not to offer any bread or food to eat (the practise of hospitality. It is one of the gravest insults, drawing a heavy penalty, not to treat a stranger hospitably, even if one is not favourably disposed towards one's guest. The best is offered to him, even though the children may have to be deprived [or short-rationed]. Of course, one expects the same treatment in return. The stranger is given the choicest spot at the fire inside the hut; and often, whilst sitting at the fireside, one flings an arm around him, addressing him as neji elder brother the most complimentary title one can verbally bestow. One admires his lovely hair, his beautiful body, his deeds, and what he has to say. One takes him out hunting, and naturally loves to listen to the news he relates now and again, for the Aborigine has a particularly deep interest in this sort of thing); (33) mudla tarana to imitate some tomfoolery [or distortion of faces] Reuther: "Pfraze" instead of Fratze. (this is deeply insulting, leading to arguments and very often to death by vengeance); (34) narini kumana [for women] to dance around in respect to the deceased (if the death of a relative, brought about by sorcery, has not been avenged, and the men do not bestir themselves to avenge it, the women (who are related to the deceased) dance naked around the huts of the men, calling them by all sorts of nicknames, in order to stir them up. This reflects shame upon the menfolk. Therefore the language describes it as 'bad, wrong'. The men, of course, always want to play the boss); (35) mudla dirkana to turn away one's face (thereby feelings are deeply hurt, and the question is soon asked: why?); (36) manu mujarina parched, withered disposition (when a man doesn't speak anymore); (37) jatamalina to engage in verbal battle; (38) tirimalina to fight with fists; (39) kalamarlina to abuse or revile one another; (40) dikidikibana to wish someone dead; (41) diadialkana to shake; to beat (when a person has already been felled to the ground. When a man has fallen in duel combat, he has been vanquished and may not be beaten any further. When a troop of blood-avengers [plans to] kill someone, the man concerned must first get up; only then is he struck down.); (42) walpawalparana to hit someone (so that he slumps to the ground, then fall upon him and beat him further); (43) billi japijiribana to burn somebody's net-bag (i.e. to burn down his hut); (44) tjendatlendana to give someone a bad name, to libel someone; (45) kutji patana to call someone a devil; (46) mudla kalkalkana to vent one's anger on someone out of the group; (47) kindala patana to call someone a dog; (48) nari patana to call someone a dead [man]; (49) padipadi patana to call someone stupid; (50) jirijiri patana to call someone mad; (51) ngaltja worana to expectorate in front of someone; to spit into someone's face; (52) widla patibijiribana to call each other women (it is a grave insult to call a man a woman); (53) kanku patana to call a man a boy; (54) tiribaku patana to reproach a man (that he doesn't lose his temper and that he has no courage); (55) manukaruwali Reuther inadvertently spelt the word munakaruwali patana to charge a man as newly circumcised; (of having the feelings of a young lad who has just been circumcised); (56) ngaratalpana to set someone's heart on fire; to incite to anger; (57) kalakalarilkijiribamalina to hate one another; (58) kalikalibana to reject one's wife and take another; (59) muntja ngarakarana to tie the heart of a sick man together (not to help a sick man); (60) muntjani japali to be afraid of a sick man; not to come near a sick man; (61) kirilju patana to call someone a snake; (62) junkarina to become cross or irritable; (63) buljubuljurina to ignore a person; to pull a face; (64) dampadampalkana treacherously to creep along and kill (i.e. to assassinate [a man]); (65) kurukuru dijana furtively to aim at [someone]; (66) kurukuru kaluana to steal seed [for food]; (67) piltjaru ngankana to scatter another man's possessions around; (68) piti kipana to lead the life of a homosexual; (69) kidni karakarana to touch, fondle, or catch hold of a man's genitalia; (70) mita mudlani to throw sand into someone's face; (71) kujamaru waru patana to call someone a piece of rotten wood; (72) minkajiri waru patana to call someone an old grave; (73) kidni dunka patana to call someone a rotten [or stinking] genital

Mythology: Evil was promoted in the world through a stone. Members of the Wonkaranta tribe, together with those of the Alturinga and Inma [or juma], had a large stone called a walkatara. They broke this stone into small pieces and sent parts of it out into [all] the world, first to the Tirari tribe, then to the Wonkanguru and the Diari tribes, etc. Fragments of this stone were licked with the tongue. In this way evil entered the [human] heart. Walka[ta]ra signifies: 'to swallow the people everywhere', so that they must die, or: 'to facilitate the death of all people' (naria julkana). Originally, as a result of licking these stone fragments, people became very malicious with their tongue, so that they constantly argued with one another. Soon the men were so much at loggerheads, that they fought each other and eventually killed several [of their number]. The first murder was committed by Jelkabalubaluna, who slew his two sons. This man was then slain by his two wives. Whoever licked a piece of this stone immediately sensed a feeling of shame. At first the people used to walk around stark naked; but now the men made themselves pubic coverings, (ngampa) whilst the women tied [small] branches around their midriff.

Spelling: madlhantyi-yitya

Spelling: mayi

Context: This word is used frequently and continually.

[1] Example:

mai! jatau!
now speak!
[2] Example:

mai, wapanau!
now, go!
[3] Example:

mai, ngaranau!
now, listen!

Spelling: mayi wardaRu

Context: an enquiring adverb coupled with the interjection mai, as in: maiworderu taramarau? how now climb up? well, now, how do you climb up?

Spelling: mayarru

Grammar: masculine gender.

Context: So named after a tree, which grows in Queensland. The rat is said to have its permanent habitat wherever this tree is to be found. The migratory rat travels down country from Queensland in massive hordes, usually after a sequence of good seasons, and gnaws and devours trees, shrubs and grass [in its track]. It is eaten by the Aborigines with great relish. There are two types of this rat: the sandhill-rat and the plainrat. The former has a darker (blacker) fur.

Ethnography: The rat is also a mardu: a divided one, to be sure. One section of the majaru mardu belongs to the Kararu class, Used in the sense of "moiety". and the other to the Matteri class. Just as these two types of rat can intermingle, so the two classes can intermarry. In the wake of these rat migrations there usually follows a mortality among the 'natives', which the muramura Mudlatjilpitjilpi, [is alleged] to send; [but] it is probably occasioned by their overindulgence in the flesh of these animals. The people develop a type of leprosy. If the sores discharge pus, the sufferer dies; if they bleed, he stays alive. In order to protect himself from this sickness, a man covers his wurley with porcupine grass, even [to the point of] spreading it around inside and sleeping on it. This is [supposed to provide] some sort of immunization.

Addition: this animal is probably Rattus villosisimus (Johnston 1943).

Spelling: mayi yara

majera kamparamai!
collect [and bring] it here!

Spelling: mayi yarra

Etymology: interjection, coupled with the adverb bra majerra wapamarau now go in that direction!

Spelling: None

Grammar: feminine gender.

Etymology: meaning CHECK.

Spelling: maku

Grammar: masculine gender.

Context: especially the two legs are called maku

[1] maku pirrapirra crooked legs
[2] maku ngurangura straight, normal legs

Spelling: maku mani-rna

Etymology: from maku leg and manina to take, to fetch, i.e. to pick up from the ground and carry it on legs, either on top of the head, shoulder, in the arms, or on the hip.

[1] kupa makumanina to set a child on legs
Context: to lift up a child and carry it.
[2] marda makumanina to pick up a stone in order to carry it further
[3] turu makumanina to pick up firewood and carry it further
[4] billi makumanina to pick up a net-bag
[5] nari makumanina to pick up a corpse (and carry it to the grave)
[6] marukutu makumanina to lift up a lump of [dark pink] ochre onto one's head
[7] wimali makumanina to bring something about by means of a ceremonial song
[8] watarali makumanina for the wind to sweep something before it
[9] kupa makumanina to give birth to a child
Context: of women
[10] ngapa pirra makumanina to pick up a dishful of water and bring it hither

Spelling: maku mani-tharri-rna

Context: i.e. to consider oneself important.

[1] jaurali makumaniterina to brag about onesmlf; to display verbal zeal

pirrapintaetja nauta terkana warai ja jaura jatana warai makumaniterina
the law-instructor stood up and zealously offered [a series of] instructions
[2] tirieli makumaniterina to talk magnanimously of oneself in anger
[3] makumaniterina wapana to continue on one's way with long strides

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Diari [word], derived from maku species and muru coarse meaning 'coarse variety'.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from maku onion and woda stem, and means: the stem comes forth from the onion (bulb), or: the onion is on the stem.

Spelling: None

Grammar: masculine gender.

Etymology: Derived from maku leg, root and woda lump, signifies a lump on the roots.

Ethnography: This is a kind of potato, which is sought after by the 'natives' in good seasons and eaten by them with great relish.

Mythology: The word occurs in a ceremonial song by Dimpiwalakana .

Spelling: None

Context: that likes to live in water.

Grammar: feminine gender.

Spelling: None

Grammar: feminine gender.

Etymology: composed of malja dirt; mud, clay, wora side and -ni she, denotes 'one that has been lying dawn in the mud and consequently is dirty on the one side'.

Spelling: None

Grammar: masculine gender.

Ethnography: This [little animal] is dug up, so that the children can play with it. As long as someone was digging out the mouse-hole, the bystanders Reuther inadvertently wrote "Umsehenden" instead of "Umstehenden". had to blow up their cheeks; if not, the father would soon die.

Spelling: malka

Grammar: masculine gender.

Ethnography: After payment for chewing-tobacco has been forwarded in advance, the men are [now] bringing it at last. [Already] at a great distance they light a fire, so that a huge column of smoke ascends. turukudna naniwa dunkajila, tana matja kapangai, ngaiana paru ngankingananto, mauarli tana tajina wirinanto smoke-column she is ascending, they already are announcing themselves; we fish want to (must) get ready hungry they to eat want to (must) come in by means of the ascending smoke-column they are announcing their arrival; let us prepare some fish, for they [will be] hungry and must eat when they come into [camp]

Ethnography: When men (people) are on a journey or when they are out hunting during the summer and have run out of water, they make a fire to signal that someone should bring them water, naka turuta japiji wariwarina tertieli, ngapa mandranimai kana kaljura ngankala, tana wolja paliati yonder fire is kindled to become exhausted from thirst, water carry men satisfied to make, they soon otherwise [will] perish they have kindled a fire over there, for they are parched with thirst; carry some water out to assuage the mens' [thirst], otherwise they could perish

Ethnography: In the first place, two men go out to see where the emus are located. They follow their tracks from a waterhole, where they come in to drink at night. This time the emus are driven away from water, so that they knock up in the heat. A look-out Reuther (rather awkwardly): "Augen Haber", respectively, "Augeninnhaber". is maintained from the camp. As soon as the two men have found the emus and the day starts getting hot, they make a fire. Now the chase begins. On the next hill they light another fire. Men in the camp now know in which direction the emus are being driven. Two other men [then] go out to relieve the first ones, and so on. Constantly kept on the run, the emus soon become exhausted in the heat and thus fall an [easy] prey to their pursuers.

[1] ngapa malka sign [or indication] of water (creek)
Ethnography: Where one can see (traces) on the ground that water has been running at this spot. talara naka godana warai, jidni wapau ngapa-malka najila rain there has fallen, you go water-sign to see rain has fallen over there; you go over and see whether water is running (or lying, standing) in the creek; inspect the drains
[2] tidna malka footprints

ninkida tidna malka Darana wapana wonti
here are the visible footprints where [our] primeval ancestor Darana once walked
[3] mara malka hand print
Context: imprint of a hand. ninkida nau Darana ngamana ngarina wonti ngapa tapala, ninkida maramalka nunkani here he Darana sat down water to drink, here hand-prints his here [our] primeval ancestor Reuther: "Urvater". Darana sat down for a drink of water; impressed here (in the stone) are the imprints of his hands

Ethnography: These stones, bearing hand[-like] imprints, are on view at a [certain] waterhole.
[4] mardaburu malka marks from hailstones
Context: where they have struck. ninkida pitani mardaburu-malka, ninaia nanaia wapajata here on the tree hailstone-marks, him her went here on this tree are hailstone marks (cut into the bark); the storm passed this way
[5] watara-malka sign of wind

nanipara watara-malka, kana tidna mara nandruja pratjana kaliji
here (on the ground) we [can] see evidence of the wind; the wind obliterates all trace of the people

Context: One can recognize from the ground where a wind-storm has passed over.
[6] ditji malka streak of falling star

nanika ditji-malka mindriji, nandru nari wondrai jerra kantji
a shooting star fell in that direction, which is a sure indication that somebody died

Ethnography: according to the direction in which a shooting star falls, there (it is believed) a man has been killed.
[7] makapari malka rays of setting sun

makapari malka nakajerra terkai, jelaka talara ngarinalu
there are the rays of the setting sun; somewhere down below it has rained

Ethnography: It is believed that the sun slips down inside the earth, and that the sun's rays are an indication of rain falling at the end of the earth.
[8] talara malka sign of rain

karara naniwajerra talara palkuia malka
the blustering wind from that direction [i.e. north] indicates that rainclouds will be coming up
[9] waribaka watara malka indication of east wind
Context: it will cool off. waribaka watara malka, naniwa mita malti ngankai, ngapajunga buriburibani east-wind sign, she ground cool makes, waterbag lay aside the east wind is a sure indication that it will get cool and that it won't be necessary to take along a water-bag
[10] watara kilpa malka indication of cold wind
Context: indication that it will get cold (south wind). watara kilpa naniata wata mudaniwai, ditjieli bakana ngalje mankanantota wind cold she not stops [blowing], sun also a little should be scorching hot the cold wind (south wind) doesn't cease blowing; would that it got a little warmer!
[11] kunditji malka sign of torrential downpour
Context: on the ground; also of a local strip of rain. kunditji malka ninkida palkingana warai, karari ngaiani ngapa marapu ja buka pirna ngamalkai pelting rain signs here passed through, now we water plentiful and food ample have a narrow strip of pelting rain went through here, so that we [now] have plenty of water and ample to eat
[12] talara mudani malka indication of rain abating

tataru pirna karari godana warai, nania malka, talara matja mudana warai
a dense fog descended today, and that is a sure sign that the rain has ceased
[13] talara pirnaia malka mark of heavy rain
Context: indication that heavy rain is on the way (duststorm, hot north wind) buturu ja karingura malka jinkiji talara pirnaia dust and hot wind signs give rain to big the dust and the hot north wind indicate the approach of heavy rain
[14] kana malka people marks
Context: strokes on the ground, to denote people. kana malka marapu ngaiani kurana warai, ngujamala jeruntjaka ngamanani people marks many we put down, to recognise so many for sure while sitting down we drew a lot of strokes [on the ground], in order to ascertain how strong we were At the mention of each name a stroke is marked on the ground. If there are very many strokes and a proportionately large number of tribal companions, one senses a measure of strength over against other tribes.
[15] kurikirra malka rainbow as a sign

kurikirra nauja malka terkai talara dauadauala
the rainbow indicates that it won't rain any more
[16] pitaru malka drought as an indication

pitaru nauja kana naria malka
the drought is an indication that a lot of people will die
[17] mudla malka stripes (of ochre painted) on the face

widla ngaianini narindru mudla-malka kurateriji
upon a person's death our women paint marks on their faces,' - first black stripes, then white
[18] mura malka totemic symbol

muramalka ngakani kawolka-witta, nunkangundru ngani mardu
my totemic symbol is the crow line, therefore I bear the totem of the crow
[19] paja malka bird omen
Context: i.e. a bird as a [warning] sign. pajali nandruja malka wondrai pinga wapanani, nandruia pita kurpa naji ja maritjiji bird she sign indicates vendetta-group when going, she head-decoration sees and cries out a bird indicates that a vendetta group is passing close-by ("over there"); when it sees the [mens'] weapons, In this passage Reuther translated pita kurpa with "Kopfschmuck" 'decorative head-dress'. However, in No. 619 [10] of the Dictionary he correctly translated it with 'weapons,' though the above phrase probably denotes some special feature about these weapons. pita, of course, means a 'spear'. it cries out, [i.e. sounds a warning note]. Especially crows are a reliable indication from a distance that people are walking along here or there, for they follow them and often give a peculiar cry. One may ride, walk, or drive along, on every occasion several crows will follow on behind for days on end.
[20] butju malka blindness as a symptom
Ethnography: It is believed that whoever offends the "deities" will go blind. Consequently, blindness is an indication that one has offended the "deities". Therefore the bira pintamara law-instructors teach: mura jinkani jundru manjujeli ngamalkamai, kana marapu butjuriati you shall honour your "deity", so that many people do not go blind
[21] pirra malka [scoop] marks of a coolamon
Ethnography: i.e. the groove-marks [or furrows on the surface of the ground] around a grave made by the coolamon when filling [the loose earth] into the hole. pirra malka kalianau kumana karitjina coolamon marks obliterate to dance to go round i.e. level out the furrows which we scratched around the grave with the coolamon, so that the women can dance around [it]
[22] naria malka marks of death
Context: symptom or indications that a person will die. nulia dala More commonly spelt "tala". pilki ngamalkai, nau winjariji, nana naria malka, ninaia ngaiani nampala nganai wolja he skin different [has], he is growing pale, they death signs, him we cover up will soon his appearance is changing; he is growing pale, symptoms of an imminent death; we will soon have to bury him
[23] talara malka symptoms of rain
Context: mounting storm clouds. talara malka nauwa wondraterina kurai kutingalala rain sign he there to show itself puts down disappearer again heavy stormclouds, indicating rain, are coming up over yonder, but they always disappear again In the eastern summer sky.
[24] wondrani malka signs indicating direction
Ethnography: cf. the toas.
[25] kutja malka feather-signal
Ethnography: This applies in particular to those who go out to bring in ochre. When the ochre-gatherers have returned after [an absence of] about two months, a tuft of feathers is attached to a spear and erected on one of the highest trees in the neighbourhood of the camp, as a [secret] sign that they have returned and [to show] where they are camping. The elders in the camp, with their sharp eyes, recognize all too readily that this projection has [only] newly sprung up from out of the blue, and that it bears a message ("has a meaning"). They realize, without letting the women know [anything] about it, that they have to get things ready in the camp.
[26] turuja malka fire signal
Ethnography: Of these there are many. However, it cannot be claimed that [a form of] fire-language, as it were, had to exist with [the use of] firesticks at night. Fire signifies a number of different things. In the daytime it indicates: that water is wanted during an emu drive, that a death is imminent, that for some reason or another help is needed, that somebody is approaching, that the people are to assemble, etc., according to circumstances [obtaining], which are not always CHECK to those in camp. Fire signals at night indicate: that one has lost his direction, that one is announcing his approach, that one is kindly disposed, that water has been found, that one has set up camp here or there, in which direction help is being awaited. den desiring to give a secret fire-signal, a spear is lit, held up high, and let to fall again like a torch. [The casual observer] probably believes it to have been a shooting star and pays no more attention to it. The initiated person, on the other hand, knows what it signifies.
[27] Example:

talara palkujeli malka wondrai
the clouds give an indication

Ethnography: When a party of young men is [gone] out after ochre and several [layers] of cloud are to be seen in the sky, one behind the other, this is believed to be the sign that the ochre-gatherers are in the neighbourhood and are marching [home] in Indian file, one behind the other. The women now are no longer allowed to leave [the camp], in order that their husbands may meet up with them at home and gain a good impression of them. talara palkujeli malka wondrai, kanata matja kupirila, jura widla wonki ngamanimai, noa jurani wokaraiati panini rain-clouds signs indicate men (people) already near-by, you women steadfast remain, husbands your otherwise [will] come not the rainclouds indicate that the men are already close at hand; therefore you women shall no longer go out [to gather food], so that your husbands may meet up with you at home
[28] turukudna malka smoke-column as a signal
[29] turu malka ngapaia fire-signal for water
[30] wonini malka signal to begin
Ethnography: During an emu drive, the men have set up a mile-wide circular perimeter on the previous night. It is known that there are emus inside this circle, which are to be caught. The circle gets progressively narrower in the direction of a waterhole, to which these emus are to be driven and on whose banks men remain in hiding who are to kill the emus as they enter the water. On the following morning, as the sun begins to get hot, the drive begins. A man in the centre, on either side of whom the men have fanned out to right and left, has already enchanted the emus and now gives the signal to decamp. He kindles a huge fire, [whereupon] all the others follow his example. An emu will not run between these various fires. It prefers to strike in the direction where it usually goes to water, [but] in this direction, of course, there is no fire to be seen. Kindling new fires [along the way], those who are posted on the wings now keep on moving further forward, constantly narrowing down the circle. warukati milkitandra ngamalkani nulu wonina warai turu japila, ngaiana pratjaterinali woninanto turu janila witta kulnuni emu eye-owner he has started fire to kindle, we all I too must start fire to kindle line in one the emu-eye-owner (sorcerer) has started to kindle a fire, as the signal that we all are to [follow his example and] kindle a [whole] line of fires
[31] warukati woldra pirnani turu malka fire signals during an emu drive in hot weather
[32] kana mankamankani turu malka fire signal [to indicate] that a [lost] person has been found
Ethnography: When a delirious person wanders off at night - not a seldom occurrence - people go searching for him in all directions. Whoever finds him kindles a fire. The others, realising what this signifies, [then] abandon the search.
[33] naria turu malka fire signal [to report] a death
Ethnography: (a) If anyone has unexpectedly died out bush, the person who was with him makes a huge fire and keeps it constantly smoking. Before long people suspect that something is wrong and go to investigate. (b) If somebody sick in the camp has died sooner than expected, then [again] a huge fire is made. Since [people] knew that N.N. was sick, they [now] know equally well, on seeing the fire, that he has died. Often an acknowledging fire is lit to signal that the first one was seen. jinkani ngatotani muntjani nandru turujeli nari kaukaubai your younger brother sick she fire death announces the fire announces the death of your younger brother
[34] ngapa mankamankani turu malka fire signal [to indicate] that water has been found
Ethnography: When searching for water, several parties go out. The one that finds water [first] makes a fire [to notify the others].
[35] milkieli malka jinkina to gesture with the eyes, to wink
Ethnography: When a blood-avenging group has surrounded a camp and the person to be killed has been spotted, a gesture is made in his direction and he is pinned down with spears.
[36] muramura tidna malkani wapana to follow in the footsteps of the 'muramura'
Ethnography: In honour of their [individual] muramura, people often travel the way once traversed by their muramura, even into neighbouring tribal territories. They sing their sacred chants near the ceremonial stones and trees, just like their primeval ancestor Reuther: "Altvater" 'progenitor,' etc. did once upon a time. No harm befalls the wayfarers in [these] strange tribal countries.
[37] mura malka sacred totemic symbols
Ethnography: These are the various symbols, in [feathered] designs and ochre, Reuther: "in Schmuck und Farbe". These feathered designs are stuck on to the body with the aid of human blood as soon as it has become tacky. such as the muramura [himself] once wore and which are still worn to this day by his followers (adherents) at the various ceremonies (corroborees).
[38] maljakapi malka gypsum mark
Ethnography: clump of gypsum attached to a man's beard during his period of mourning. It is torn off and sent along as a token of authentication when gathering together a troop of blood avengers.
[39] womba malka headband mark
Context: as a token of authentication.
[40] kuruwarla malka feather mark
Context: tuft of feathers as a token of authentication.
[41] palpara malka stick mark
Context: small stick used as a token of authentication.
[42] karku malka red ochre mark
Context: as a token of authentication.
[43] kuri malka bone disc
Ethnography: A token that the person wearing it is to be circumcised.
[44] paua malka sign of seed
Ethnography: If somebody finds a [grass] flat where he intends to gather seed, he erects a peg in the middle of it and attaches a small bunch of grass to it. Nobody will [then] gather seed here. Whoever does so is regarded as a thief.
[45] paja kapia malka sign of birds' eggs
Ethnography: If somebody has singled out for himself a small island in the Cooper's Creek during a time of flood, where he would like to gather eggs on his own, he attaches a bundle of feathers to a tree as an indication thereof. Anyone else who now collects eggs here is regarded as a thief.
[46] paua kutu malka sign of seed pit
Ethnography: A peg is driven [into the ground] above the covered seed-pit.
[47] palini malka sign [to indicate] where a man died
Ethnography: If a person dies unexpectedly away from camp, a stake is driven into the ground at the spot where he died; henceforth this may not be touched.
[48] kaljara malka sign of killing
Ethnography: [to indicate] where a man has been slain. If anyone is killed outside of the camp, a stake is driven into the ground in like manner, at the spot where he died.
[49] palini malka sign of death
Ethnography: When somebody out bush knows that he must perish of thirst since he is incapable of going any further, he attaches his tuft of feathers (or whatever he may happen to have on him) to a bush or shrub, so that his body may readily be found.
[50] nguna malka arm's token
Ethnography: If somebody has killed another and is afraid of reprisal [or vengeance] on the part of his relatives, he offers an expiation for the [mis-]deed carried out by his own hand (arm). nanaia nguna malka ngamalkau, mankara nanaia ngatata ngakani, wata ngundralanganau nari jinkani, nanaia noa patau! she arm sign have, girl she sister mine, not think of deceased one yours, her [as] wife take! for the [mis-]deed of my hand accept my sister as a token [of conciliation] and think no more of your deceased one, but keep her as your wife
[51] pitjiri malka tobacco omen
Ethnography: If, after the men have returned home from collecting [supplies of] tobacco, and the latter (after being shared around and stored away in net-bags) then turns mouldy, this is a sign that a man's wife was not faithful during his absence.
[52] naria malka omen of death, sign that a person will die
Ethnography: When, in consequence of being strangled, a man speaks confusedly [in a delirium], this is a sign that he is about to die.
[53] mara malka hand gesture; sign language
Ethnography: When someone has caught one, two, or three animals and wants to convey this [information] to somebody a [considerable] distance away, he lifts up one, two or three fingers and with these strikes the other hand once, twice, or three times [as the case may be].
[54] tjikatjika malka sign of rape
Ethnography: If a man has raped (assaulted) a woman out bush, she reports this to her husband by means of a small stick which she places among the seed in her coolamon. Her husband notices this stick, knows what it signifies, and asks who forced himself upon her. Not seldom such a man is killed in secret.
[55] ngama malka omen of the breast
Ethnography: When a woman's breast itches, this is a sure indication that her daughter is about to pay her a visit.
[56] doku malka omen of the back
Ethnography: When a person's back itches, this is a sure indication that someone is about to arrive whom he once carried as a child on his back.
[57] pirra malka sign of the moon
Ethnography: If the moon is encircled by a halo, rain is on the way and folks ought to fix up (build) their wurleys [in readiness].
[58] ditji malka sign of the sun, eclipse of the sun
Ethnography: If there is an eclipse of the sun [in progress], the devil is [believed to be] passing in front of the sun, and people are seized with fright.
[59] Mudlatjilpitjilpi malka sign of Mudlatjilpitjilpi
Ethnography: This muramura sends down the floods and the rats [which follow] soon after. This is a sure sign that many people are about to die.
[60] malka jinkina to give signs
[61] malka kurana to draw signs
[62] malka ngankana to make signs
[63] malka najina to see signs
[64] malka dakana to weave signs
Context: on a net-bag.
[65] malka ngumu attractive signs, symbols, markings
[66] malka madlentji poor sign, bad signs
[67] malka pilki unusual signs
[68] malka maralje red sign, symbol, mark
[69] malka bulu clear, brilliant symbol

Spelling: malka-yitya

Mythology: Martjamarpanina often decorated himself with symbols, which he called malka.

Spelling: malkamalka

[1] kana malkamalka man painted up in various colours

kana malkamalka jidni wokarai, winta mura jura mudana warai?
you come painted in many colours; when did you end your singing in honour of the supernatural ancestors?
[2] pirra malkamalka dish painted in various colours
Context: also pirramara malkamalka shield painted in various colours
[3] kirra malkamalka gaycoloured boomerang
[4] tjutju malkamalka spotted snake
[5] billi malkamalka variegated net-bag
Context: woven of black, white, and red string.
[6] kindala malkamalka gaily-spotted dog
[7] jinka malkamalka variegated string
[8] mandamanda malkamalka multi-coloured belt
[9] mita malkamalka varying grades or shades of country; gradations on a hillside or bank
[10] pariwilpa malkamalka various appearances of the sky
[11] talara palku malkamalka clouds of various colours
[12] kalka malkamalka various streaks of evening red
[13] kalibilibili malkamalka multi-coloured butterfly
[14] marda malkamalka multi-coloured stone
[15] tiwi malkamalka flowers of various colours

Spelling: malkamalka-ri-ipa-lha-rlu

Mythology: [Once] when Dimpiwalakana was digging a well, he came across various shades of soil; hence the word.

Spelling: malkamalka-ri-ipa-rna

Spelling: malkamalka-ri-rna

Spelling: malkamalka-ri-rna tharri-rna

Spelling: malkamalka-yitya

Context: e.g. various types of snakes, or even a dog.

Spelling: None

Grammar: feminine gender.

Spelling: None

Context: i.e. paint oneself up.

Spelling: None

Etymology: derived from maltara emu feathers, warira below, and -na he, denotes 'one that is the colour of emu feathers (grey)'.

Spelling: malthu

Grammar: feminine gender.

Semclass: Plants

Context: This is a prickly plant. The Muramura is Mandramankana.

Spelling: None

Grammar: masculine gender.

Spelling: malurra

Grammar: feminine gender.

Ethnography: This is one of the mardu Listed by Reuther as a mardu in Vol. X, p.i, No.7 and identified as 'cormorant, shag'.

Addition: Gason (1874: 287) "muloora 'cormorant'".

Spelling: mama-lha-rlu

Spelling: mama-mali-rna

Spelling: mama-rna

[1] poto mamana to take things away again

ngato mamala nganai poto ngakani nunkangundru, nauja ngakangu tiririna warai
I will take back the things I gave him, because he has been angry with me
[2] kupa mamana to take away a child

ngato kupa ngakani mamala nganai nunkangundru, nulu wata kalala ngundrananita
I will certainly take back my daughter (child), whom I gave to him in marriage, if he doesn't offer me any compensation

Context: Thus says the father.
[3] kirra mamana to take a boomerang away again
[4] pitjiri mamana to take back chewing-tobacco
[5] marda mamana to take back a millstone
[6] mita mamana to take territory away
Ethnography: To prohibit [other people] from entering the territory within one's tribal boundaries, which had [previously] been conceded for hunting purposes.
[7] nari mamana to take away a dead man
Ethnography: not to take vengeance in respect to a man who was killed.
[8] mangawaru mamana to take back a widow
Ethnography: to bring back a widow who married into another tribe, but whose husband has [recently] died.
[9] jaura mamana to take back words that were given away, to rescind a promise
[10] baka mamana to take away someone's style, to inherit somebody's ways or mannerisms

kupali ngaperaia baka ngamalkai, ngaperandru matja mamana
a child has its father's ways [or style of doing things], which it has inherited from him
[11] ngara mamana to snatch away the heart

kutjieli nina kana muntjaia ngara manina warai, ja kunkieli ngara mamana warai kutjia marani
the devil robbed this sick man of his heart, but the Aboriginal doctor snatched it back again out of his hands

Spelling: mana-rna-yitya

Spelling: mama-tharri-rna

Spelling: mama-tharri-rna-yitya

Spelling: marna

Grammar: feminine gender.

[1] punga mana entrance to the wurley

butjujai! nania punga mana, ninkida wiriau!
hey, blind man, here is the doorway! go in here!
[2] minka mana entrance to a burrow

nanika minka nanata. ninkida ngaiani bakula nganai
here is the entrance to the burrow; we will dig here
[3] koko mana entrance to a hole (in a hollow tree)

kokc) mana jerra najiamai. paja ngamaiati kuparu
inspect the entrance to that hole there, [to see] whether a bird may not be sitting [inside] with its young ones
[4] ngapa mana water-mouth

kajiri naujata, ngapamana jelaua worita
here is the creek, but somewhere far distant is its source

Idiom: water source.
[5] kajiri mana mouth of a creek

nauta kajiri mana, pantuta nanapara jinkila
here is the mouth of the creek that feeds (fills) the lake

Context: [where a creek flows] into a lake.
[6] billi mana mouth of a netbag

billi mana ngakani maM, ngato nanaia karpana karitjinanto wuldru ngankala
the mouth of my netbag is [too] wide; I want to weave a little right round it, to make it narrower
[7] ngapajunga mana opening of a waterskin-bag
[8] narikutu mana upper edge of an open grave
[9] ngapatjili mana entrance to a soakage-well

ngapatjili nanapara mana manju ngankamai, mita worita ngankala, mita wata dikana ngarinanto
clean the mouth of the well by clearing away the [loose] earth, so that it doesn't trickle back down [the hole]
[10] pariwilpa mana break in the sky
Context: i.e. when the sky is covered with clouds, and a cloud-free patch develops from which the whole sky clears. karari talara paruparu parana karitjila wapaia, windri naujerra pariwilpa manata today rain (clouds) everywhere are lying about, only he there sky opening the whole sky is covered with clouds; only in one spot over there is [the sky] clearing (breaking up)
[11] ngara mana windpipe

ngara mana ngakani ngampu buru, wata ngani pudlangai
my windpipe is blocked, so that I can scarcely breathe (puffing and panting)
[12] wirra mana opened seed-pod of the 'wirra' bush

wirrata manalako, mitata woldrakanjalako wirra
the 'wirra' seed-pods have burst open, for summer has come
[13] mana wondiri [point of] access across the border

mana wondiri tanaka, ngaiana kara poto kulnukulnuni ngankanimai, mana wokaribala
they have blockaded the border; would it perhaps not be better for us to collect a heap of things and send these to them, so that they lift the blockade?
[14] patara mana gumtrees in the foreground

patara mana najiau jerra, naua jidna kajiranita
do you see those gumtrees over there? that is a creek
Context: where we shall have a spell. This thought is expressed by jidna and the -ni in kajiranita.

Context: gumtrees that first come into view
[15] palto mana beginning of the track

palto mana naupara ninkida, nunkangu wiriau ja jundru mankamankala nganai
here is the beginning of the track; follow it and you will find
[16] palara mana spot where water runs out on to the plain

palara manawirdi jerra dakadakaraterijiau ngurajelu
walk along the outlet on to the plain until [you come to] the camp
[17] mana kulpina to block up a doorway

mana kulpiau kilpa wiriati
block up the doorway, so that the cold [can't] come inside
[18] mana ngandrawalkana to barricade the entrance

punga mana noandrawalkamai, kanali billi maniati
barricade the entrance to the wurley, so that people can't [go inside to] fetch the net-bags
[19] mana pintrana to open up the entrance

punga mana pindramai, ngaiani dunkananto
open up the doorway, so that we can get out
[20] mana pirna large or wide entrance
[21] mana wuldru narrow entrance
[22] mana maru broad entrance
[23] mana tjupatjupara protruding mouth
[24] mana palkipalkiri big mouth
[25] paja mana bird's beak
[26] kintala mana muzzle of a dog
[27] tjutju mana mouth of a snake
[28] paru mana mouth of a fish

Spelling: None

Grammar: derived from mana mouth, baka quickly and ngarrana to quiver, implies for the mouth to vibrate quickly.

[1] jatana manabakangarrana to chatter, gossip

nauja manabakangarrana jatana warai, ninaia ngapu ngankanalu
he chattered so long, till the other person kept quiet
[2] manabakangarana tajina to keep chattering whilst eating

nulupara manabakangarrana tajina warai, wata kupa ngundrani
this man chattered so much during the meal, that he forgot to feed the child

Grammar: adverb use.
[3] manabakangarrana mura wonkana to sing a ceremonial song in discordant fashion

jakajai, jura manabakangarrana mura wonkai, jura wata talku kiririna warai
goodness gracious! you are singing the ceremonial song quite incorrectly: one [man] this way and the other that; you haven't practised it

Context: one man this way, and another that.
[4] turu manabakangarrana jerkina for a fire to crackle
Context: when it keeps on consuming anything [and everything] around it.
[5] manabakangarrana karkana to call in a certain direction without letting up

Spelling: None

Etymology: from mana mouth, baka type, and pirna i.e. 'big-mouthed; Reuther: eine grosse Mundart. having a big mouth; boastful, "bawler-ish".

[1] manabakapirna jatana to tell, to speak loudly and fluently

manabakapirna naujata jatai. jaura palpa bulu ngaraiati
he speaks loudly and distinctly, with emphasis, so that one can understand everything
[2] manabakapirnali jaura kaukaubana to relate the news fluently

manabakapirnali nulia jaura kaukaubai, mana walto pirna nauja
he relates the news quite fluently, for he has a very agile tongue (mouth)
[3] manabakapirnali tajina to eat quickly

Spelling: marna paka pirna

Spelling: marna thungka

Grammar: masculine gender.

Etymology: Derived from mana mouth and dunka smell, i.e. 'to smell from the mouth; to have an offensive breath'.

[1] manadunka tajina to eat at sunrise
Context: i.e. as soon as one has risen [from sleep].
[2] manadunka wapana we break camp at sunrise

Spelling: None

Mythology: Dimpiwalakana once formed a passage for food to [enter] the stomach and called the mouth mana.

Spelling: marna kaldri

Idiom: literally, 'bitter mouth, angry mouth'. manakaldri naujata, wata nulia jaura ngumu ngamalkai bitter mouth he, not he words good has he has a sharp tongue and does not use refined language

Spelling: marna kaldri-yitya

Spelling: marna kaldri-Ri-ipa-rna

Spelling: marna kaldri-Ri-rna

Spelling: marna kaldri-Ri-rna tharri-rna

:

kilpali ngani manakatakatangana warai, karari ngatota turu pirna walturila nganai kangu turarala
my teeth were chattering because of the cold, therefore I will gather a lot of firewood for myself today, so that I can sleep in warmth [and comfort]

Spelling: marna kira

Grammar: masculine gender.

Etymology: derived from mana mouth and kirra curved meaning 'the curved bone in the mouth'.

Spelling: marna kunngaRa

Grammar: masculine gender.

Grammar: derived from mana mouth and kunngara noise, sound.

Context: e.g. smacking of the lips, chewing of the cud.

[1] manakunngara tajina to smack one's lips while eating
[2] paja manakunngara sound of birds eating
[3] padi manakunngara sound of caterpillars eating
[4] warukati manakunngara sound of emus eating
[5] pindri manakunngara sound of locusts eating
[6] turu manakunngara roaring or crackling [sound] of a fire
[7] talara manakunngara rushing sound of rain, [swishing] sound of rain
[8] watara manakunngara roaring of wind, whistling of wind
[9] majaru manakunngara rustling sound of rats
Context: when approaching [in plague proportions].

Spelling: marna kuthari-ipa-rna

Context: to stop a person from speaking.

Spelling: marna kuthari-rna

Context: i.e. not to speak; not to move the lips (mouth).

[1] Example:

bukani ngani manakuteriji tajila, jura tajianimai!
I am satisfied; you eat on your own

Context: This is a form of apology, when one has been invited to a meal, but does not want to join in the eating, as much as to say: "I am [already] satisfied, thank you".
[2] Example:

ngani manakuteriji jatala, pota-marapu ngani jurangu jatana wonti, ja jura bulu ngarana
I don't care to say anything any more; I have spoken to you so often already, but you have not listened
[3] Example:

ngani manakuteriji jurangu jela kinkala, kinka jerra padakanimai, ngato wata ngantjai jendranguja kinkala
I shall take good care not to laugh with you; be it far from me! I don't [like to] laugh for that reason

:

billi jinkani manamanduribamai! minandru jidni mana maruta ngamalkai, paua jidnita tintaiati
tie up your net-bag I why do you let it stand wide open? you will [only] lose the seed

Spelling: None

Etymology: from mana mouth and mandurina to place together, meaning 'to place mouths together'.

[1] Example:

kana pudlaia manamandurina teriji, nunkangu noa jinkila
they agreed between each other to procure a wife for him
[2] manamandurina tajina to eat together
[3] manamandurina karkana to agree to invite

Spelling: marna mimi

Grammar: masculine gender.

[1] kana manamimi person's lip
[2] kindala manamimi dog's lip
[3] warukati manamimi emu's beak
[4] paja manamimi bird's beak
[5] kajari manamimi both banks of a creek
Context: which flows into a lake.
[6] paru manamimi edge of a fish's mouth
[7] minka manamimi two sides of a hole
Context: which leads into a tunnel or burrow
[8] tiwi manamimi green leaves that surround a flower
[9] panto manamimi small bay or inlet of a lake
[10] dako manamimi outliers [or spurs] of sandhills
[11] tapa manamimi both sides of gaping wound

Spelling: None

Etymology: Derived from mana mouth, mira vile smell, and tarana to come out or to rise up, it means: 'for a vile smell to keep rising up from inside [the mouth]'.

Spelling: marna miri

Etymology: Derived from mana entrance; upper edge or opening of a net-bag; opening and miri high, and indicating 'full to the brim (upper rim)'.

[1] billi manamiri full net-bag
[2] junga manamiri full water-bag
[3] minka manamiri full burrow
Context: full of animals, up to the entrance.
[4] pirra manamiri full bowl, full dish
[5] koko manamiri full cavity
Context: in a hollow tree.

Spelling: marna miri

Etymology: Compounded of mana mouth; neck or opening of a net-bag and miri high, it means 'as high as the opening'.

[1] kajiri manamiri creek full (of water)
[2] billi manamiri full net-bag
[3] pirra manamiri full coolamon [or dish]
[4] kutu manamiri full hole [or pit]
[5] punga manamiri full hut [or wurley]

punga ngakani manamiri, palarani ngamanau piri panini
my wurley is [already] full of people; remain sitting outside, for there is no room within
[6] panto manamiri ngapali lake full of water
[7] punga manamiri mitali wurley full of sand

mandrakaura pirnaia punga ngaiana mitali manamiri ngankananto tjantitjantibana, punga bakana wilpa ngankana
let us throw sand into the jealous man's wurley and fill it up (inside), and even poke holes into the roof

Context: This often happens, when a person is very jealous. When the person concerned comes home at night, he has first to clean out his wurley amidst mocking laughter. In such a situation it does not pay to get cross.
[8] jaurali manamiri full of words

jaurali ngani manamiri, ngato ngantjai jatamalila
I am brimful of words and ready to argue (with him)
[9] Example:

majaru minka manamiri ngantieli
the rathole is full of rats
[10] Example:

milkiwaruja kunjila manamiri kapieli
'milkiwaru' (bird's) nest is full of eggs
[11] pantji manamiri entrance to a filled up burrow
Context: [with earth].
[12] bukali manamiri full of food, satisfied, satiated

buka jinkani tajiamai, ngani bukali manamiri
you eat the food on your own; I am [already] satisfied
[13] junga manamiri full waterbag (water-skin)
[14] paratara manamiri kupali hard plain full of playing children
[15] mara manamiri full hand
[16] manamiri jatana to state everything openly

nauka kana manamiri jatana warai ngaianingu, nulia ngaianina kaljirka ngankana warai, nintali pantlinanto ngaiani
this man told us everything straight out; he depressed us with the power of his words: [saying] we ought to be ashamed

Grammar: adverb use.
[17] manamiri punmana to withhold from one's abundance; not to give away of one's abundance

jaura nulia manamiri punmai, winta kara nauja jatala nganai?
he has lots of news (words), but withholds it; when is he [likely to] speak out his mind?
[18] manamiri kantina to shake out what is full
Idiom: to submit to the heart's prompting (pressure) and speak up.

:

Spelling: marna miri-Ri-rna

:

Spelling: marna muka

Grammar: masculine gender.

Etymology: Derived from mana mouth and muka sleep, it signifies 'yawning in the morning', or sleep that still lingers in the mouth, or eating whilst one is still yawning from sleepiness.

Ethnography: The husband is the first to get up in the morning. After fanning the fire [into flame], he wakes his wife. She has already prepared everything for an early meal on the [previous] night. The meat is cooked, the seed pounded, and the jaua roasted, etc. The grown-up children sleep in an adjoining wurley, whither the mother brings them breakfast. While the husband attends to the meat, his wife [takes care of] the seed. If there is still a supply of meat on hand, the husband stays at home, looks after the children, weaves his net-bag (billi), or works on his weapons. If the wife has a reserve supply of seed, etc., she [too] stays at home.

Mythology: A [certain] muramura, desirous one morning to eat his breakfast, found himself still compelled to yawn, [so] he said: "Sleep is still in [my] mouth". Hence the name manamuka.

Spelling: marna muka

Grammar: masculine gender.

Idiom: [literally] meaning: mouth-sleep, yawning.

Spelling: None

Idiom: literally, 'quiet mouth'

manamunjimunji jidni kana minandru wata jundru jaura ngamalkai?
why are you so reticent and do not speak?

:

Spelling: marna ngapu puka

Etymology: [Derived from] mana mouth, doorway, entrance and ngapu quiet, noiseless.

Ethnography: If a youth has been circumcised during the reddening dawn, he is served one more meal. After that he must retire into seclusion and not be seen by any girl or woman. Only after [his wound] is healed may he again return to society, albeit no longer without a pubic covering.

Spelling: None

Etymology: Composed of mana mouth and ngardu type of seed, hence ngardungardu many grains of seed - it means: 'to have ulcers around the mouth resembling ngardu-seeds (similar to barley-corn in germination). pirnarali ja widlapirnali ngaianina dauadauana warai kadni waka wata tajinanto manangardungardu pantjiati venerable old men and venerable old women us forbade kadni big lizards small not should eat, ulcerated mouth [will] otherwise develop the old folks (men and women) have forbidden us to eat small kadni, lest we become sore-mouthed (receive ulcerated mouths) In this way they protected their game from the younger men.

Spelling: None

Grammar: masculine gender.

Context: Small black-looking globules appear on the lips [around] the mouth, which are said to be very painful and which look like seed-grains of the ngardu. Hence the name.

Spelling: None

Context: as in 1351 above.

Spelling: marna nyurdu

Grammar: masculine gender.

Grammar: composed of mana mouth, entrance to a hole and njurdu hair, meaning 'hairs around the mouth'.

[1] kana mananjurdu moustache that men wear around the mouth
[2] pildra mananjurdu piece of 'pildra' fur
Ethnography: tied around a man's mouth during an act of tomfoolery. (See kangi).
[3] koko mananjurdu hairs around the edge of a hole leading into a hollow tree
Context: By this it is possible to conclude whether opossums are living in the tree. Through their frequent entering into the hollow, some hairs are left hanging [to the edges].

:

Spelling: marna thandra

Grammar: masculine gender.

Etymology: Derived from mana mouth and tandra fruit it means 'fruit in the mouth', or 'fruit of the mouth'.

Ethnography: The term is used to describe both human and animal teeth. The two front teeth are called karawara wulu two eagles, because they can bite very firmly like the largest of the birds of prey, the eagle. The next two adjoining teeth, one to the left and the other to the right of the front teeth, are called milara wulu (in Diari: kupa wulu two children, i.e. of the two front teeth). In the case of young men and women, the knocking out of the two front teeth occurs shortly before marriage. The reason why these two teeth are knocked out is, primarily, because folkwant to look nice. Mandramankana improvised this method. However, [the practice] is also meant to symbolize that the married couple is not to mutually scratch or bite, as eagles do when they pounce on their prey. Thus it is intended to indicate that the budding marriage partners are henceforth to live together in peace. The fact that the two adjoining teeth are called kupa wulu two children indicates that the two [young] newly-weds are to love each other like children. And so, before the young man and maiden enter upon marriage, they both have their two front teeth knocked out. The particular person, on whom this operation is performed, places a piece of fur in his mouth so that the teeth don't fall down his neck. On either side of the teeth a pointed stick known as kunja is placed in the mouth, and the teeth tied together with a piece of string, so that, should they incline inwards, they can be pulled out. Another piece of wood is placed against the teeth and then knocked with a stone, until they come out. In the event of toothache, leaves of the wajaka bush are chewed. These are considered to be a good medicine.

:

kana naujata manaterkana kinkaiko
this man [throws] his mouth wide open when he laughs

Spelling: None

Mythology: Alimparana whispered to the two girls that they should elope with him.

:

[1] Example:

minani jura manawalkura maninateriji, kana jura pinta pintakanateriji, ngani jurangu manngarina warai
why do you go secretly aside? I have my suspicions that you may have discussed my marital relationships
[2] manawalkurali jinkina secretly to give

pudlaia manawalkurali noa jinkimalina warai, ngato pudlana worani ngaranani
both gave [secretly] to each other a marriage-partner, but I acted as though I didn't hear them
[3] manawalkurali widla karkarkana to seduce a woman

widla nulia manawalkurali karkarkana warai turalkana
with gentle (quiet) persuasion he seduced the woman, to [be able to] sleep with her
[4] manawalkurali danidani jiribamalina to speak quiet words of encouragement to each other to elope together
[5] manawalkurali jirijiribamalina quietly to encourage one another as to what to do

:

[1] manawalkura pirna deep (great) secrecy
[2] kutji manawalkura secrets of the devil
Context: The witchdoctors are in possession of these.
[3] manawalkura ngaringaribana to listen in to secrets and then expose them

Spelling: None

Context: has flowers and fruit that can be eaten.

Grammar: feminine gender.

Addition: This may be the 'desert quandong, sandalwood tree', Santalum lanceolatum. The Wangkangurru word is marnawarra, and Ngamini has marndawarra, according to Johnson and Cleland.

Xref: No. 2756

Xref: No. 3050

Xref: No. 3397

:

Spelling: None

Grammar: masculine gender.

Ethnography: Frequently only a [piece of] string is tied around the waist for a belt, and this is retained even at night. At other times a ring of [plaited] reeds is tied around with black and white string.

[1] mandamanda milki black and white coloured belt
[2] nguna mandamanda armband
Ethnography: Particularly girls wear such a ring of woven string on the upper arm.
[3] kalara mandamanda ringed cord
Context: made of animal tendons which holds the handle securely to [the head of] a stone-axe.
[4] kuka mandamanda head-pad
Ethnography: This [padded] ring is placed on the head, and on it heavy loads are carried. Belts originated from Mariwiri.

:

Spelling: None

Grammar: feminine gender.

Spelling: marndikila

Grammar: masculine gender.

Etymology: Compounded of mandi moving up and down and killa indentation, it indicates that 'the water moves up and down so that indentations or troughs result'.

Spelling: None

Grammar: masculine gender.

Mythology: Wirrakinina once sent out a man, whom he called mandra messenger, to invite Darana to a ceremonial feast. Hence the word.

[1] paru mandra one who is sent out in reference to fish

paruja mandra wapau kana marapu kampala, tana paru marapu ninkida tajila, pajali tajiati
as a messenger, go out and bring in lots of people to [sit down] here [and] eat fish, so that the birds don't eat them all
[2] nari mandra messenger with news that someone has died

nauja kana muntjata, ngampu mudai, mandra wapau, kana kamaneli karkana tikala
this man is sick and at death's door; go quickly with a message and call his friends to hurry back
[3] wima mandra one who invites to a sacred ceremony

wimaia (muraia) mandra mindriau kana manina tikala tananaua paruningara wima tuldrila jertongara
you go as our envoy, and invite the people from this way and that to the sacred fish ceremony, so that we can satisfy our appetites again
Context: so that the event actually comes to pass, in the Christian sense, so that the prayer is truly heard. Herein lies the confidence of being heard.
[4] warukati mandra one who invites to the sacred emu ceremony
Xref: sub-entry [3].
[5] warukati mandra one who invites to a meal of emu meat
Xref: sub-entry [1].
[6] paja mandra one who is sent out in reference to birds
Context: as in No.1. As a token of authenticity, an egg is sent along in a net-bag.
[7] pingaia mandra envoy on behalf of a group of blood-avengers
[8] poto mandra messenger in reference to goods and chattels

nulia ngana potuja mandra jinpai, ngaiana nunkangu wokarananto poto tikalkana marangokana
he sent me to tell you that we are to come and help him carry back his goods and chattels
[9] paua mandra person sent to tell of the grass seed

paua ninkida marapu, ja kana windri ngalje, ngaiana mandra jinpananto kana kampala, paua tandra baku puriati
there is a lot of seed here, bat only a few people [to gather it in]; therefore we must send out a messenger to bring [more] people together, lest the seed needlessly go to waste (fall down)
[10] malkiria mandra one who invites to a ceremonial meal
[11] ngapaia mandra one who is sent out [to arrange] for water to be brought in

jidni wapau ngapaia mandra kanani jatingala, tanali ngapa mandrananto jera
you go as messenger, and instruct them to bring water here (for drinking)
[12] bukaia mandra food messenger

jidni jerra wapau Kapamarala karkala, bukaia mandra, ninkida buka mura baku dunkariati kana panini jeri
you go as messenger, and invite the people at Kaparamara to [come and] eat [these edible] roots, lest they rot [in the ground] as if there were no people about
[13] jutjujai mandra one who announces that exchange-gifts which are still owing have [now] arrived
[14] padia nandra caterpillar messenger
Context: person who announces that lots of edible caterpillars are to be found here and there.

Spelling: mandra

Grammar: masculine gender.

Grammar: Reuther gives "masculine gender" for 'body, stomach' and "feminine gender" for 'middle'.

[1] kana mandra human body or stomach

mandra ngani tepi
my stomach is in good order
Context: suffers no pain
[2] mandra pirna big stomach; corpulent
[3] mandra mauarli hungry stomach
[4] panto mandra middle of a lake; entire surface area of a lake
[5] maru mandra middle of a plain

maru mandrani pita kulno terkai. naka jundru ngapa mankamankala nganai
in the centre of the plain stands a tree; there you will find water
[6] dako mandra middle of sandhills

dako mandrani nauja wariwarina wonti, ja kindalali nina tajina wonti
in the middle of the sandhills he died of exhaustion and was eaten by [wild] dogs

Context: An old man by the name of Kudnangapaljana was eaten by [wild] dogs at Palparakuraterina. He was crossing a waterless stretch of country with his son, when he could go no further. His son had to leave him lie unburied, in order to save himself from perishing. When they went out looking for him, he had already been eaten by the crows and [wild] dogs.

Spelling: mandra

Grammar: masculine gender.

[1] kana mandra person's stomach
[2] pirra mandra belly of a coolamon
[3] kirra mandra flat edge of a boomerang
[4] punga mandra interior of a hut
[5] ngura mandra centre of a camp area
[6] panto mandra middle [or deepest part] of a lake
[7] kajiri mandra middle of a river or creek-bed
[8] pariwilpa mandra vertex or zenith [of the sky]
[9] dako mandra centrally situated sandhill; in the middle of the sandhills
[10] maru mandra middle of a plain
[11] marda mandra middle of a gibber plain
[12] pita mandra middle of a scrub
[13] mandra front of the body, belly
Context: in contrast to doku back
[14] tara mandra calf
Context: i.e. the fleshy part of the leg.
[15] mara mandra palm or interior part of the hand
[16] billi mandra interior space of a net-bag
[17] turu mandra heart of a fire
[18] watara mandra calm night between two windy days
[19] kanta mandra centre of a grasspatch
[20] mandra patana to have indigestion or stomach pains
[21] mandra ketjaketjana to have stomach-ache
[22] mandra ngaua hungry stomach
[23] mandra pirna corpulent, fat stomach
[24] mandra wutju lean body or stomach
[25] mandra maru broad stomach
[26] mandra njurdunto hairy stomach
[27] mandrakaura jealous, envious
[28] mandra kumari close (blood) relative
[29] kutu mandra deepest part of a waterhole
[30] minka mandra interior of a burrow, interior of a hole, interior of a cave
[31] talara mandra in the middle of rain

Spelling: None

Etymology: derived from mandra body, kaura rushing, circulating, agitated blood, and meaning: 'agitated blood in one's body'.

Ethnography: This is the word [of advice] of an old man to an unmarried youth or maiden. That is to say, the belief prevails that, if a young man or maiden drink from a [wooden] bowl while the water is still disturbed from its being carried about, they will become jealous. Just as the water has been stirred up, so in course of time will their blood be stirred in motion. [Therefore] they drink only after the water has become settled in the bowl.

[1] Example:

jidni mandrakaura pirna, winta jidni mudala nganai?
you are very jealous; when will you stop [being jealous] for once?
[2] jaurani mandrakaura jealous over a conversation

jidni jataildramata mandrakauldramata, ngali kara ngankamalinanto?
do you object and are you jealous when we two want to carry on a conversation?

Context: when one is speaking to another person whom the other cannot tolerate.
[3] mandrakaura piri cause or occasion for jealousy

mandrakaura piri ngapa wata tapau patijiritjinani, ngato wolja tapananto
you should not drink while the water is disturbed, for it occasions jealousy; I shall first have a drink
[4] mandrakaurali paru kutibana out of jealousy (or ill-will) to drive away the fish by means of sorcery

mandrakaurali pudlapara noamarali paruta kutibanateriji ngilbieli
that married couple there has enchanted the fish with a magical song
Context: in order, to gain some personal advantage.
[5] Example:

pungani ngamamai. talarali jidna najiati, jidni mandrakaura pirna, talara mudaiati, jidna najinani
remain seated in your wurley so that the rain doesn't see you; if it sees you, it will stop raining

Ethnography: Widows, jealous folk, eaters of human flesh, and whoever had just returned from killing others were not allowed to be out of doors when it started to rain, because they were considered unclean; if they were [caught out in the open], it was believed the rain would stop. Furthermore, during an emu drive they were not allowed to let themselves be seen by the emus, lest these should run away.
[6] Example:

warukati kiri pirna, tana naji kana ngara, mandrakaura naka ngananani, tana mindriji
emus are very intelligent, for they [can] see people's hearts; if there is anybody jealous among the hunters, they will run away

Ethnography: Such people must quickly hide themselves when they see an emu, because they are regarded as being unclean. When an emu has been caught, such an unclean person is not allowed to touch it, otherwise the fat will immediately disappear. It is commonly said that jealous people cannot be reformed (cured) They are also unliked, because they are always suspicious. Decree of the [tribal] law-instructors: mandrakaura wata ngamamai! don't be a jealous person

Spelling: mandra kaRuwa

Mythology: Jelkabalubaluna was jealous of his wives, because they had had intercourse with other men. His blood was thereby aroused; hence the word.

Spelling: mandra kaRuwa-ri-rna

:

Spelling: mandra-mali-rna

Context: e.g. trees, shrubs, thorns, etc.

Spelling: None

Grammar: masculine gender.

Spelling: None

Context: on the head.

Context: Compare waltana to carry on the head; wilimana to carry across the shoulder.

[1] ngapa mandrana to carry water

bira ngampurali nulia ngapa jera mandrala wapa
he carried water hither in a large coolamon (dish)

:

Spelling: mandrantyu

Context: with reference to animals and humans.

:

Spelling: mandru

Context: kana mandru two people. As in No. 1174.

Spelling: mandru-Ri-ipa-rna

Grammar: from this [word] the transitive verb has been formed with the omission of the 'r', thus manduribana, which signifies to piece together, to join, to unite

Spelling: mandru-Ri-rna

Context: either by increase or decrease, as in No. 1175.

Spelling: marnduRi-ipa-rna

[1] kana manduribana to reconcile people

kana pudlanapara manduribanau, pilkipilki ngamanani
reconcile these two people with one another, so that the one doesn't sit here and the other one there
[2] jinka manduribana to tie string together into a knot
[3] billi manduribana to weave two net-bags together into one
[4] jama manduribana to weave two fishing-nets together into one
[5] kirra manduribana to join a boomerang together
Context: always to keep one or the other boomerang side by side with another weapon.
[6] milki manduribana to fasten one's eyes on something
Context: i.e. to pay special attention to something.
[7] mara manduribana nandrana to place the hands together and smack them
Ethnography: This is done, when children have been stealing in common. All the culprits have to place their hands one on top of the other. These are then smacked with a light switch, only as a matter of form (ceremonially), of course, for it is not permitted to smack children. This is intended to indicate that never again are they to go into somebody else's wurley to take something out, a matter which otherwise carries a heavy penalty.
[8] nari manduribana to reconcile, to equate the death of two men
Ethnography: If [our] folks have killed one of "their" [men] and they have killed one of "ours", efforts are made to equate the two deaths, [i.e. to come to terms], so that [needless] killing back and forth may be averted (cease). There is mutual reconciliation, which is tantamount to balancing out the two deaths, equalizing and reconciling one with the other.
[9] mangatandra manduribana to put heads together
Context: to count them as one's own.

Ethnography: Someone adopts a stranger child as his own, e.g. an orphan, then people do not say: 'He or she has adopted the child as his/her own,' but: 'He has placed the heads together,' i.e. he regards the head of the adopted child just as important as that of his own child.
[10] paua manduribana to pour (edible) seed together; to make common cause
[11] marda manduribana to place millstones together
Context: to bring them together to one spot, where there is a lot of seed available and where it is proposed to foregather for one reason or another.
[12] muntja manduribana to place the sick together
Context: For exmple, two patients in one hut, so that they can be jointly attended to and cared for.

Spelling: marnduRi-ipa-rna tharri-rna

Context: to one's [personal] advantage.

Spelling: marnduRi-ipa-rna-yitya

Grammar: masculine gender.

Context: e.g. in marriage, or someone who seeks to reconcile them.

Mythology: Many muramura banded themselves together and agreed to kill Kakalbuna.

Spelling: marnduRi-rna

Grammar: Derived from mandru two.

[1] kana mandurina for people to come together

naka ngali nulu mandurina warai jela tikala
there we all met up with each other, in order to come back together
[2] for two people to unite or come together

ngali mandurinaluteriji, ngali wata puntila nganai
we two have joined together for good; we will never again separate from each other
[3] manu mandurina for natures to combine
Context: to speak with one voice, as one man. pudlaia kana manu mandurina warai kulno jeribaka both people natures combined one like these two people agree in all they say, just as if they were one [man]
[4] mara mandurina to join hands, to help one another

ngali mara mandurina warai ninaka kana nandrala
we both helped to kill that man
[5] mudla mandurina to join faces, to become reconciled to each other; to reach agreement with each other

ngalita mudla mandurina warai jela ngamala
we have become reconciled to live together again with each other
[6] tali mandurina to join tongues
Context: to speak up for one another, or: for all to speak as one man.
[7] pingaia mandurina to come together for a vendetta; to present oneself to join a troop of blood-avengers
[8] wimaia mandurina to come together for a corroboree
Context: where only the sacred chants Reuther: "Gebetsgesaenge". are sung and memorized.
[9] muraia mandurina to come together for a sacred ceremony
Context: where the muramura is represented in ritual and sacred song.
[10] noani mandurina to rejoin one's wife; to return to one's wife
Context: after having been absent for some length of time.
[11] paruni mandurina to come together for a fish drive
Context: or in order to eat fish. kanata paruni mandurina warai ngunku ngamalapa paru tajila people for fish have come together [on a] heap to sit fish to eat a multitude of people have come together, in order to have a joint meal of fish
[12] kana tulali mandurina to meet together with strangers
[13] pauani mandurina to come together to eat [a meal of] seed
[14] kumakumari mandurina to agree to become reconciled over a dead man
[15] paltuni mandurina to meet together on the way; to meet up with each other
[16] buka pirnani mandurina to come together for a ceremonial meal
[17] ngulku mandurina to agree to kill
[18] palto mandurina for two tracks to join up and become one
[19] pita mandurina for two trees to grow together
[20] ka7iri mandurina for two creeks to flow together to become one

Spelling: manga

Spelling: mangapunku

Xref: entry 'ko'.

Etymology: A compound of manga head; and punku blind, signifying: 'a blind head', i.e. he has no eyes and sees nothing, therefore he knows nothing, he is ignorant.

[1] jaurani mangapunko ignorant of words
Context: i.e. to have no news.
[2] paltuni mangapunko unfamiliar with a track

ngakangu jela wapau, nunkangupini paltuni ngani mangapunko
you come with me, for I am unfamiliar with this track
[3] narini mangapunko unfamiliar with the deceased

nunkanguja narini ngani mangapunko, ngankana nunkani ngato wata ngujamai
I am ignorant of the person who lies buried here; I do not know what he did, i.e. who he was
[4] kana talini mangapunko not conversant with a language
Context: i.e. unable to speak in another man's language [or dialect].
[5] mitani mangapunko unfamiliar with a country
Context: i.e. strange to a country.
[6] ngapani mangapunko not familiar with water
Context: the water resources of a country.
[7] potuni mangapunko ignorant about things
Context: i.e. not knowing of their whereabouts.
[8] murani mangapunko not familiar [or conversant] with a sacred ceremony
[9] mangapunkujeli tajina to eat unwittingly
Context: i.e. not to know what it is nor to whom it belongs.

Grammar: adverb use.
[10] mangapunkujeli jinkina to give away unknowingly
Context: i.e. not to know whether it is to the rightful owner, or whether the things may belong to somebody else.
[11] mangapunkujeli dijana to aim unintentionally (unwittingly) at
Context: i.e. to aim at a person other than the one intended.

Spelling: mangapunku-ri-ipa-rna

Spelling: mangapunku-ri-iparna tharri-rna

Spelling: mangapunku-ri-ipa-tharri-rna

Spelling: mangapunku-ri-rna

[1] noani mangapunkurina to forget about one's spouse
Context: in death.
[2] kupani mangapunkurina no longer [able] to recognize a child

Spelling: mangapunku-ri-rna-yitya

Spelling: mangathandra

Grammar: masculine gender.

Etymology: Derived from manga highest point of anything and tandra fruit; mangatandra therefore means 'fruit at the upper end of the body', i.e. the head.

[1] kana mangatandra human head
Ethnography: The head is placed in the grave, facing south.
[2] nganti mangatandra animal's head
[3] punga mangatandra roof of a hut or wurley
[4] pita mangatandra crown of a tree
[5] dako mangatandra crest of a sandhill, top of a sandhill
[6] marda mangatandra anterior side of a millstone
[7] kanta mangatandra tips (or ears) of grass
Context: [or of edible plants].
[8] tiwi mangatandra calyx of a flower
[9] mangatandra wilparina for the head to develop holes

kararildra mangatandra ngani wilpariji naria-kuma kaukaubala
[and] now I remember that I have news to bring you of somebody's death

Idiom: to remember, to recall
[10] mangatandra ketjaketjana to have headache
[11] mangatandra jirijiri confused or delirious mind (head)
[12] mangatandra ngarrana for the head to be shaking (in a state of fever)
[13] mangatandra karitjina for one's head to be spinning around
Idiom: to get dizzy
[14] mangatandra wutjuwutju elongated head
[15] mangatandra dampura round head
[16] mangatandra waka small head
[17] mangatandra pirna big head
[18] mangatandra kiri clever, intelligent, shrewd head
[19] mangatandra kritji head with a lively, happy, humorous frame of mind
[20] mangatandra njurlunjurlu wilful, stubborn, obstinate head
[21] mangatandra patipati blockhead, simpleton
[22] mangatandra marda jeri head as hard as a stone
Context: i.e. a head incapable of grasping anything.
[23] mangatandra tjautjau wrong, mistaken head
Etymology: a confused, muddled thinker.
[24] mangatandra ngumu good head, clever head
[25] mangatandrani on top of the head, (or) in one's head
[26] mangatandrali head
Context: followed by a transitive verb.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from mangatandra head and dupudupu curly, means 'curly-headed', or 'curly-topped'.

Spelling: None

Grammar: masculine gender.

Etymology: composed of mangatandra head, maru black, and -na he, denotes 'one with a black head'.

Spelling: mangawarru

Etymology: Compounded of manga head and waru white, it denotes 'a white head'.

Ethnography: White is the colour [symbolic] of mourning, red that of joy. As soon as a husband or wife has died, the surviving marriage partner, together with the nearest relatives, withdraws to the rear of several sandhills, without taking part in the funeral [ceremony]. The long hair of a widow is immediately cut off, and the head plastered (painted) over with gypseous clay, even the face, also the beard in the case of a man, In the deepest depths of sorrow not a word may be spoken. One merely indicates by signs what is required, e.g. water. All day long the mourning husband [or wife] sits in his hut, brooding over [his situation], silent, alone, and lost in thought, After two or three days all relatives gather together once more at the grave, towards evening. Now the sorrowing spouse also turns up. He or she draws near, and several times crawls around the grave as a sign of deepest sorrow, This is the last visit to the grave. After a considerable lapse of time, the [principal] mourner is brought forward and smeared with fat which has been mixed with red ochre. With this the mourning [period] has come to an end. The widow now provides a ceremonial meal for all those who assisted in her husband's burial.

Spelling: mangawarru puka

Context: also kujamara-buka burial feast.

Ethnography: When a woman's husband has died or has been murdered, she naturally enters a state of mourning. This involves daubing (painting) herself with white pipe-clay, so thickly, in fact, that nothing of her dark skin may be visible from the head downwards to around the breasts. In company with several friends she sits down in a secluded spot away from the camp area, and for the duration of the mourning period is not permitted to speak. Food and water are brought to her. When the important mourning days are over, she returns once more to the camp. The mourning, however, has not ended [absolutely], and so she still remains daubed in white. But she may now gather food again, in order to discharge her [social] obligations, for every local inhabitant who rendered some form of service during the sickness of her husband or at his burial receives some [token of] food from her. If distant friends of the deceased man put in an appearance, they first seat themselves around the widow and conduct a wailing session Reuther: "eine Trauerklage". When that is over, these friends are also waited on by the widow with some food. It is a matter of importance to a dead man's widow that she bewail her husband as much as possible, for if she were not to do this, the conclusion might be drawn that she is not sorry, and for that she could possibly be put to death. After some [further] time has elapsed, the neighbours consider they should take pity (kalumiltjamiltjarina) on the widow. They go over, and with their finger-nails scrape the pipe-clay from her body. In gratitude for this the dead man's next-of-kin provide the neighbours with a meal. Several men, [carrying] karku in their hands, now get up and creep stealthily forward to rub it over the once-sorrowing woman, as a sign that her period of mourning has now [fully] expired. The karku, as the symbol of joy, is red ochre. White, on the other hand, denotes sorrow. The woman finally prepares a large meal for her relatives and fellow-inhabitants of the camp, for she is now able to rejoice and even dance with them again. Her rights once more to talk to her friends are now also restored. Hitherto she was permitted to speak only to her very nearest of kin.

Spelling: None

Grammar: masculine gender.

Grammar: This word is indeclinable.

Mythology: The mangini customary occupation of Darana was to beg for rain.

[1] kanaia mangini way[s] and custom[s] of the Aboriginal people

kanaia mangini parai jakalkana, naria jaura morlalu ngundrana ja nari billieli karpana
it is a custom of the people: to enquire of the dead, to believe the words of the dead, and to sew up the dead in a net-bag
[2] Example:

widlaia mangini parai: jakalkana, ngardu kampana, jaua wilkana, narini jindrana
the women's occupations are: to gather seed, to collect 'ngardu', to dig up jaua, and to mourn the dead, etc

Addition: Reuther gives a longer and more detailed list under No. 1972-9.
[3] Example:

mataraia mangini [parai]: billi jurkamana, turu waltana, katu ngankana, punga wotina, talarani japanguru, jama dakana, mura wonkana
men's business is: to hang a net-bag around, to carry wood, to erect wind-breaks, to build wurleys, to be fearless of the rain, to weave fishing-nets, to sing the sacred chants

Addition: Reuther gives a longer and more detailed list under No. 1972-8.
[4] kupaia mangini [parai]: pirkina, ngama tapana, ngaperi karipaterina customary occupations of children are: to play, to drink at [mother's] breast, and to follow their father
[5] mankaraia mangini manner of girls
[6] kintalaia mangini habit of dogs
[7] paja mangini habit of birds
[8] tjutjuja mangini habit of snakes
[9] pirraia mangini types of [wooden] dishes
Context: e.g. small, large, etc.

Spelling: marni

Grammar: masculine gender.

Context: In the case of a woma it signifies fat (feminine).

[1] kana mani human fat
Ethnography: actually the flesh of a dead person. kana mani manijiribalumai, ngaiani ngantjai tajila, ngara nguru ngankaterila, ngurali nina ngundraiati human fat (flesh) you two hand over, we want to eat, heart strong to make for ourselves, continually him otherwise [will] think of you two cut off some human flesh, for we want to eat [it] to brace our hearts, so that we don't keep on thinking of the deceased In this way the people who stood around the grave would address the two who stood in it and who had laid the deceased to rest. With a stone knife the [latter] would [then] cut off some flesh from the thigh, chest, or cheeks of the dead corpse, whilst saying trrrrrr, and hand it to those standing outside the grave. On receiving it, the latter would respond with kah, kah. The flesh was now grilled for a while and then cut into small pieces, a portion for each one present. Some was [also] kept in reserve for friends who might still happen to put in an appearance. [All] this was done so that the deceased might soon be forgotten. Anyone who had eaten [his piece of flesh] painted himself black around the mouth in token thereof. Those who ate human flesh usually developed a swelled stomach and rolling eyes; ofttimes some even became slightly demented and stuttered for a time.
[2] paja mani bird fat
[3] woma mani snake fat
[4] warukati mani emu fat
[5] kindala mani dog fat
[6] paru mani fish fat
[7] kadni mani lizard fat
[8] kapiri rnani goanna fat
[9] maiaru mani rat fat
[10] tampangara mani pelican fat
[11] manieli wirina to rub with fat

ngani manieli wirinanto buturu kaliterina
I want to rub myself with fat, in order to get rid of (wash off) the dirt

Ethnography: Washing with water is held in contempt for thereby the skin becomes dry and brittle Reuther: "sproede". in the hot sun, and it is then painful (so they say). Therefore they prefer to rub themselves in with fat, so that the skin remains soft and pliable.
[12] Example:

ngani manieli wirinanto tala tanturinanto, watarali ja ditjieli ja mita buturali ja kangujeli ngana tala wakiri ngankana warai
I want to rub myself with fat, so that my skin becomes soft and pliable, for the wind, sun, dust and perspiration have made it dry and brittle
[13] manieli wondraterina to show oneself rubbed with fat
Context: to appear rubbed with fat.
[14] muntja manieli wirina to rub the sick with fat
[15] maltara manieli wiribana to smear emu feathers with fat
[16] muramura manieli wiribana to smear the 'muramura' with fat
Ethnography: This implies all stones that originate from the supernatural ancestors, e.g. the two hearts of the sons of Darana. When these stones are smeared with fat, the [relevant] supernatural ancestor Reuther: "Goettern", respectively "Gottheit" 'deity'. is honoured and venerated.
[17] murani manieli wirina to rub oneself in with fat for a sacred ceremony

ngaiani pratjaterina murani manieli wiriji, ninaia Mura murlali ngankala
for a sacred ceremony we all rub ourselves in with fat, to induce the "deity" to become kindly disposed towards us
[18] Example:

karkujeji ninaia patamai, naria nunkani ngaperi, ngaiani ninaia karkujeli wiribananto, ninta nunkani kalingala
rub your red-painted hands over the lime-daubed body of the [man] mourning for his deceased father, so that we can paint it red and remove his [sense of] shame

Ethnography: Any person who is in mourning lives in shame and is daubed with lime. If he is painted red, the [period of] mourning ends. The red [ochre] is mixed with fat. Anyone who attends a sacred ceremony must be rubbed in with fat. Only by means of fat is the "deity" appeased. By the application of fat an unclean man or woman is rendered clean. Anyone who has touched a dead body, or who is in mourning, or who has assisted in a killing, or a woman who has given birth to a child, or a person who is jealous, is 'unclean' and must first rub himself in with fat, if he wishes to attend a sacred ceremony.
[19] Example:

ngaiani pingandru tikanani, ngaiani karkujeli wiriji, naria buturu ja naria kumari kalingala
when we return from a vendetta, we rub ourselves with fat, in order to erase the dust and the blood of the dead man

Ethnography: and thus appease the "deity".

Spelling: mani-iyirpa-rna

Context: e.g. water, etc.

Spelling: mani-lha-rlu

Spelling: mani-rna

[1] poto manina to fetch something

poto ngakani manila nganai
I will fetch my things
[2] paua manina to fetch [some] seed
[3] ngapa manina to fetch [some] water
[4] kana manina to call or bring people hither
[5] turu manina to fetch firewood
[6] kirra manina to fetch a boomerang
[7] billi manina to fetch a net-bag
[8] marda manina to fetch a millstone
[9] kanta manina to fetch [some] edible plants
[10] buka manina to bring something to eat
[11] jaura manina to bring news
[12] paja manina to bring [home] some birds
Context: to kill them
[13] kunki manina to go for the medicine-man (to submit oneself for examination)
[14] nari manina to fetch a dead man
Context: to fetch the skull of a dead man (for enchanting fish).
[15] mara manina to fetch a hand
Idiom: to gather in
[16] mita manina to fetch land

mita maniau, nauja worita, ninaia karakara ngankala
the country is far away; head directly for it (destination), so that it comes nearer

Idiom: to head nearer to a [certain] country
[17] pariwilpa manina to summon (fetch) the heavens hither
Idiom: to chant one's ceremonial song so that the day soon dawns.

Ethnography: This is done at corroborees.
[18] talara manina to call up the rain, to perform the sacred rain ceremony
[19] Kalkuwulana manina to call up the two stars Kalkuwulana
Ethnography: to perform the ritual ceremony, so that the two stars [Kalkuwulana] travel more quickly to the west and the day soon dawns.
[20] Mankara worana manina to call up (or) petition the Seven Sisters
Ethnography: The relevant ceremonial song is chanted, so that the Seven Sisters travel further to the west, bringing on the warmer weather.
[21] kirra manina to fetch one's boomerang
Context: This is a figurative expression, similar to: 'he has turned the last sod'. Here the meaning is: 'he has thrown his last boomerang (his day to day weapon), that is to say, he has died'. nauja kirra manina warai wapala he has taken his boomerang to go walkabout, i.e. he has died This is a common saying when a man has died.
[22] wona manina to take along one's digging-stick
Ethnography: Since women are associated with the digging-stick Inadvertently Reuther translated wona with "Mulde" coolamon instead of his usual term "Grabholz" or Grabstock 'digging stick'. in the [collecting of] seed, this figurative expression is used when a woman dies: matja nania wona manina warai wapala she has taken her digging-stick to go walkabout she has carried her digging-stick for the last time At home [in Germany] we used to say: 'she has stitched on her last patch', i.e. she has died.
[23] ngura manina to set up camp

ninkida ngapa pani, ngaiana ngapantaia ngura manila nganai
there is no water here, so we will go [until we get] to water and there set up our camp
[24] watara manina to summon (fetch) the wind
Context: To drive the wind around to the north by virtue of a sacred chant, so that it brings on the rain.
[25] mungara manina to summon (fetch) a soul
Ethnography: The devil and the witchdoctors do this, so that the person must die.
[26] palku manina to accept (fetch) a dead body, to partake of human flesh at a burial
[27] muntja manina to bring on (fetch) sickness
Context: i.e. to contract or become infected with an illness.
[28] tapa manina to become infected with a type of leprosy
[29] karku manina to [go and] fetch ochre
[30] manina kurana to take along; to take along for company
[31] manina tikana to bring back

Spelling: mani-rna tharri-rna

Spelling: mani-inga-rna

Grammar: also maningana karitjina to carry around near-by.

Spelling: mani-rna-yitya

Spelling: mani-nthi-rna

Context: i.e. behind another person.

Spelling: manya

Grammar: masculine gender.

:

Spelling: None

Context: from fear and shock.

[1] mauarli manjamanjarina to tremble in hunger
[2] jaurani manjamanjarina to tremble at the news
[3] iapa manjamanjarina to tremble in fear
[4] narini manjamanjarina to tremble at [the prospect of] death
[5] pildripildrini manjamanjarina to tremble at the [sound of] thunder

:

[1] Example:

ngani manjarina paraia tertieli ngapa tapala
I was languid with thirst, and wanted water to drink
[2] Example:

warukati matja manjarijila, wolja tana ngapa tapala nganai, ja ngaiani ngadani nandrala nganai
the emus are already beginning to become exhausted; soon they will be coming [in] to drink, then we will [be able to] kill them
[3] manjarina palina to die of exhaustion; to become [completely] exhausted
[4] paja manjarina for birds to become distressed [or exhausted]
[5] kindala manjarina for a dog to become distressed [or exhausted]

Spelling: None

Grammar: adjective and adverb.

[1] kana manju friendly man

kana naujata kulnuldra manju, wata nauja mudla tiri
this man is only friendly, not in a single instance is he to be seen with an angry face
[2] mudla manju friendly face

kana naujata mudla manju, nulia kana pratjana murlali ngankai
this man puts on a friendly face, so that everybody is happy with him
[3] ngura manju peaceloving place; friendly, peace-loving people

naupini ngura manju, morlalu tiri pani, patijiritjini pani, jatamalina pani
the people at this place are peaceloving: they do not get bad-tempered, they do not create a disturbance, they do not quarrel with each other
[4] punga manju attractive-looking house or hut

punga naniata manju terkai
the hut looks attractive
[5] mara manju skilled, dexterous hand

kana naujata mara manju, kirra ngumu dakani
this man has a skilled hand, for he finishes off some beautiful boomerangs
[6] jaura manju kind, gratifying words

nunkanguta nguranita jaura manju
the people in this camp speak kindly to one another
[7] tali manju glib tongue

kana naujata tali manju, wata tali dilkadilka
this man speaks kindly (in a conciliatory tone), not sharply
[8] manu manju friendly nature

manu manjujeli mania poto ninapara
with your friendly nature, accept this article here, (do not perchance be annoyed, as though it weren't good enough for you)
[9] mana manju mouth that utters no unpleasant words

mana manjujeli nulia jaura kaukaubai, wata madlentji nunkangu parai
he speaks in polite language, and no bad words escape him
[10] palku manju virtuous body; to be virtuous

wata tirimalianau ja wata madlentji ngankanau, a-ai, palku manju ngaiani ngamananto, ninta wokaraiati
don't argue with each other, and don't do anything wrong to each other, so that we don't have to feel ashamed
[11] nguna manju dexterous arm; arm that strikes the target

neji ngakani nguna manju, kantjilu dijani
my elder brother has an arm with a deadly aim, for he strikes [the target] every time
[12] milki manju sharp eye

milki manjujeli nganti najija, woderi walakanani
watch the animal with your sharp eye, to see in which direction it runs
[13] palto manju familiar track; thornless track; track devoid of women

ngani palto manju wirarinateriji wata tjautjau
I opt my way about, for I do not go where there is anything [wrong] that could cause me shame or loss
[14] tidna manju free feet
Idiom: [free to move about?], not to go where anything (whatever its nature) is lying in the way. cf. No. 13.
[15] pantja manju agile knee, active knee
Context: [implying] energy, inclination to go. woldrawirdi jidni wapana warai jutapata, karari jidni pantja manjuta dikai, ngantita waltana[ni] yesterday you went without having caught anything, today you readily are returning, animals [while] carrying yesterday you returned with lingering steps because you hadn't caught anything; today you are returning with a ready stride, because you are bringing back a net-bag full Besides being happy, you are proud of it.
[16] ngara manju sound heart

jula wapalumai, ngara manju, ngani ngara muntja
you two go, for your hearts are sound (you don't have to gasp like me), but my heart is ailing
[17] diltja manju sturdy (sound, healthy) muscles
Context: legs that don't tire. jidni wapau jauranto diltja manjunguntja, nganita diltja waltowalto you go with words (news) muscles with sound, I muscles weak you take along the news; you can run well, for you have sturdy legs; 1, on the other hand, soon tire
[18] mangatandra manju satisfied head
Context: when it has a lot of food to carry. mangatandra manju jura paru tajina warai, ngani mangatandra tjika wirarina warai head satisfied you fish have eaten, I head wrong went about you brought home on your heads a lot of fish to eat, I however [brought] nothing
[19] tintipiti manju friendly elbow
Idiom: elbow that does not like to throw a boomerang at a friend. tintipiti ngani jinkangu manngariji dijalata, palpa jerra dijamai, ngatatamarranguntja dijamalianimai! elbow I to you have doubts about to throw, some in that direction throw, brothers among [your]selves throw at each other I didn't trust you as to whether you might also aim at me; aim at those over there, or else you brothers aim at each other
[20] ngajimarla manju sound, clear, distinct voice

ngajimarla manju ngani, wata ngani jerkala kura wima wonkala
I have a clear voice and not a raspy throat (not a rough voice) when I stage the ceremonial songs
[21] pariwilpa manju bright, cloudless sky

karari pariwilpa manju ditji ngumuja, ngaiani ditji ngumu ngamalkala nganai wirarila
the sky today is clear and indicates a good day for going out

Context: To 'go out' or to 'walk about' does not imply to 'go for a walk,' but to go out in search of food.
[22] watara manju cool wind

watara manju karari, windri ngapa ngalje padakamai mita maltini
there's a cool wind today, therefore take along only a little water, since the ground is cool
[23] turu manju nice, lovely fire; nice coals

turu nauja manju, kana jerto ngankani
there are nice coals available, on which it is possible to do some fine cooking

Context: kana jerto satisfying to people is a popular expression applied to everything that serves to satisfy people. buka ja ngapa ngaianangu manju, pudlali tepi ngaianani kulkai bread and water to us essential, both life ours protect bread and water are essential to us, for they both preserve our lives
[24] buka ja ngapa manju bread and water essential
[25] pungarla manju pleasant shade

pungarla ngaianangu manju, palku nulia kulkai woldrani
shade is very necessary for us, because it protects us against the summer's heat
[26] katu manju protective windbreak

katu manju naniata, watara nandruja patai
a windbreak is essential for us, because it heads off the wind
[27] nganka manju lovely, attractive beard
[28] kupa manju contented child

naua kupa manju, wata nauja jindrai ja karipateriji ngandri wirarinani
this is a contented child, for it doesn't cry and run after the mother when she goes out [i.e. leaves camp]
[29] mita manju nice-looking country

karari mita manju, kanta marapu ja ngapa marapu
the country at present is looking splendid, for there are many edible plants and a plentiful [supply of] water available
[30] malka manju beautiful coloured markings on a painted body, which strike the eye
[31] pita manju straight tree

pita naniata manju terkai, baluru ngumu
it is a fine and straightupstanding tree
Context: free of branches/
[32] pantu manju lake with plentiful fish

ngaiani bakana panto manju ngamalkai, wata windri jundru
we too have a lake with plentiful fish - not only you
[33] manjujeli ngundrana to think along peaceful, conciliatory lines; to speak in the interests of peace

jundru manjujeli ngundrana warai jaura, tanana kurukurubala, tana tiriati
you did well to admonish them to keep the peace, otherwise they would have argued the point

Grammar: adverb use.
[34] manjujeli wirina carefully to paint oneself

manjujeli ngaiana wirianimai karku ngaljeni
on account of the small quantity of ochre that we have, [we should] paint ourselves carefully

Context: not to use much ochre.
[35] manjujeli kurana carefully to ward off, rightly to oppose

pirramara manjujeli kurau, kirrali jidna dijaiati
hold the shield carefully in position, lest the boomerang hit you
[36] manjujeli ngamalkana to take good care of; to give good advice or encouragement to

kupa jinkani manjujeli ngamalkamai jatapata, jindraiati
you, who never say anything, speak some word of encouragement to your child, so that it doesn't keep on crying
[37] manjujeli turarana to sleep undisturbed

manjujeli ngaiani karari tinkani turarana warai, miliaru malti ngaianangu nganana warai
we slept well last night, for it was delightfully cool
[38] manjujeli juldra wokarana to arrive unexpectedly. At the same time, however, [the expression] indicates that one is pleased at the arrival
[39] manjujeli wondraterina to pretend to be friendly

manjujeli ngaiani jurangu wondralkateriji, ja jura ngaianangu tiri
we made friendly overtures to you (came to you in a friendly spirit), but you are hostile towards us
[40] manjujeli bakuna to dig carefully

manjujeli mara minkata bakuna wirrianimai, tjutju mataiati
dig carefully by hand, lest a snake bite you
[41] manjujeli tajina to eat sparingly

manjujeli tajianau, nganti pratjaiati
don't eat too much, lest the meat be all gone

Context: not to eat everything, but to leave something over.
[42] manjujeli karina carefully to climb up

manjuleli kariamai pitani puriati, jidni ja pajakapi wokaribaiati
climb the tree carefully, lest you fall down and the birds' eggs smash
[43] manjujeli karina fondly, lovingly to run after

mankara delkinietjani manjujeli kariamai, wata nandrana, nana dikalkamai!
fondly run after the disobedient girl; don't hit her, but bring her back
[44] manjujeli kurana to put down carefully

pajakapi manjujeli kurau, wokariati
put the birds' eggs down carefully, lest they break
[45] manjujeli karibana to hang up carefully

pitjiribilli manjujeli karibau, watarali burubaiati
hang the tobacco-bag up carefully in the tree, lest the wind blow it down
[46] manjujeli wiralkana to take along and carefully look after

kupata ninapara manjujeli wiralkau, najinajibanau, tintateriati
take the child along with you and look well after it, so that it doesn't lose its way
[47] manju ngamana to sit down and be of good behaviour

Pirrapintamarali jirijiribai, ngaiana manju ngamananto
the instructors in [tribal] law enjoin us to sit down and be of good behaviour
[48] manju ngankaterina to make oneself comfortable

pinaru naujata manju ngankaterina warai, nguranilu taru patana
the honourable old gentleman made things comfortable for himself, for he kept the son-in-law close to his [own] camp
[49] manju ngankala palkana to go and reconcile

ngani manju ngankala palkai tanangu, tana wata morla tirimalinanto
I am going over to reconcile them, so that they no longer keep wrangling with each other
[50] manju ngankana dikana to return from [effecting] a reconciliation

matja ngato manju ngankana dikai tanana, matja tana murlali
I am just returning from effecting a reconciliation between them; they are now living in peace
[51] manju ngankana to make [to look] nice

wadimoku manju ngankanau, kana palpali nariwonpa najinanto ngumu
lay the grave-logs together nice and level, so that people [can] see that it looks attractive

Context: and give us the credit.
[52] ngapa manju ngankana to disenchant the water

ngapa worku manju ngankanimai mauarli, wata morla ngilbi ngankanimai
go right around the water, singing [the apropriate] sacred chants and thereby nullify your magic spell, so that fish again enter the nets, for we are hungry (and desirous of fish again)

Idiom: [literally] to make the water friendly, so that it again brings forth fish and these enter the net, after having previously been enchanted.
[53] manjujeli jinkina to give freely and cheerfully, (without wanting to receive any compensation)

manjujeli jinkiau poto ninapara, wata buljubuljujeli
hand that article over voluntarily and don't feel hurt about it
[54] manjujeli najina to look kindly upon

manjujeli nina najiau! wata buljubuljuriau nunkangu!
look kindly on him and don't always regard him with displeasure
[55] manjujeli mura wonkana to sing one's totemic song with due reverence; to observe the [appropriate ritual] forms during the ceremonial chant

manjujelikai mura wonkanau, ngajimarla kurariati miljarrn wirdini jidna
present the ceremonial chant with due reverence and relieve this [man], for his voice is already getting hoarse; (depending on circumstances,) sing (pray) for the duration of one night only
Context: here -kai equals ngankana equals ngan(kai).
[56] manjujeli ngundrana to feel concerned

manjujeli tanali ngana ngundrai, ngani nintali poto pani dikananta
they are concerned about me, but I don't like to return home empty-handed
[57] manjujeli nganana to be friendly

ngaiani ngurani manju ngananganateriji, worderu jura ngurani juranani?
in our camp we are friendly towards each other; how are you in your camp?
[58] manju ngankana to make nice and comfortable

muntja manjumanju ngankanau, nauja ngandandariji karitjila
indeed, make the patient comfortable, for he cannot turn himself around
[59] jura manju feverless [veins]

jura naupara kana manju parai. wolja nauja tepi
the blood in [this man's] veins is free of fever; he will soon be well

Idiom: for the blood in the veins not to be hot.

:

Spelling: None

Context: i.e. a convalescent.

:

Spelling: manyura

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from manju tasty and maralje red. The meaning is therefore 'a tasty red seed'.

Ethnography: The seed of this edible plant is very keenly sought after for food. The muramura is Wariliwulani.

Xref: No. 2597-70, No. 3050-33, No. 3276-8

:

Spelling: None

Mythology: When Kakalbuna had been killed in the vicinity of present-day Farina, his mother carried him manju ['good-naturedly'] back home to within the vicinity of Lake Hope.

Comparative: Diari good Wkng good Ngam good Jaur good

Spelling: marnka

[1] kana manka cautious man (in his speech)

kana manka nauja, wata jaura nurujielietja
he is cautious in his speech and does not speak out hastily
[2] kanta manka ripe grass, plant food

kanta manka nauja, ngaiani maninanto tajila
the plants are ripe; let us eat of them
[3] palku manka one who is frank, straightforward, outspoken; one who doesn't immediately give in or retreat, but is courageous

kana nauja palku manka, wata nauja jeljujellu kana nguru jeribaka
this man is straight to a person's face; he doesn't act in pretence like many (other) people do

Ethnography: Even 'natives' consider themselves and their friends better than other people.
[4] manu manka solid character

kana nauia manu manka; nauja wata nurujeli manimaniji
this man is a solid (tough) character; he doesn't so readily give in
[5] milki manka sharp eye
Context: that doesn't overlook a thing. kana nauja milki manka, nulia ngaianina kampakamparai pratjana, jaura ngarala man he eyes sharp, he us congregates all words to hear this man has a sharp eye; he overlooks nobody when he calls the people together to listen Reuther inadvertently wrote "geben" 'to give,' meaning "to hand down". However, ngarana means to hear, listen to to the [tribal] laws

Ethnography: These words apply to the law instructor.
[6] mara manka slow hand
Context: i.e. careful in giving away, bearing the future in mind. mara manka nauia, nulia wata nurujeli jinkiji, ngopera pitaru kalkana hand thrifty he, he not quickly gives, first drought to wait for he bears the future in mind, for he doesn't dispose of his goods in a hurry, but saves them up for a time of drought
[7] pilpa manka slow eyebrows

kana nauja pilpa manka, nulia kalkai woljaia
this man is deliberating on the matter and is waiting until the time is opportune

Idiom: prudently to overlook a situation.
[8] mita manka damp ground, moist ground

mita manka karari, ngaiana wapananto mauarli
[while] the ground is [still] moist let us go out hunting, [for] we are hungry
[9] buka manka stodgy bread

buka manka ngato ngantjai tajina, wata ngapatjanka pirna
I love to eat stodgy bread, but not [bread that is] too soft
[10] ditji manka wary sun

ditji pirna nania manka wapai, ngaiana bakana manka wapananto
the sun travels slowly, and we want to travel slowly too, (indicating that we will still reach our goal before the sun sets)
[11] mana manka careful, cautious mouth

mana manka nauja jatai, jaura pratjana nunkani ngaiani ngarai
he speaks very well, so that one can understand his words distinctly

Spelling: None

Grammar: adjective and adverb of place.

[1] manu manka different mood; different idea

nganita manu manka mita ngakanaielu, wata tanani mitaia
I have quite a different i.dea, namely, to go on a walkabout to my [own] country anti not theirs
[2] talara manka another rain
Context: rain from a different direction.
[3] piri manka different place
[4] jaura manka other words

jaura manka wilpariji kalkani ngaiani ngaranala
other news has now cropped up, as we recently heard
[5] tidna manka other footprints

tidna manka ninkida, kana jelauajerra wapana warai
there are other footprints [around] here; the people have gone somewhere in that direction
[6] milki manka other eyes

milki manka pariparianau, jelaua nganti najila palkinganani
keep watch in another direction, to see whether the animals haven't gone elsewhere

Context: eyes which are directed elsewhere
[7] palto manka side track
Context: A track which branches off from the main one. palto manka worani, kanata nunkangu jerra paltuni wapana warai track other leave, people to this one there on the track have gone leave the side track alone, for the folks have taken the road in that direction
[8] poto manka things elsewhere
Context: i.e. the things are lying elsewhere.
[9] mitapiri manka some other place of residence

jinkani mitapiri jelauajerra manka, ja ngakani bakana manka
your place of residence is somewhere else, and so is mine
[10] tjuru manka thoughts in another direction

nganita tjuru manka ngakani kamanelini, nakanika ngani tikala nganai
my thoughts are directed elsewhere, namely, to my friends; and I shall return by that way
[11] mardo manka different smell
Context: i.e. from some other direction turu mardu manka jelaua jera, ngaiani jerra wapala nganai fire smell elsewhere there somewhere in this direction, we thither go will the smell of fire is coming from somewhere in that direction; let us (we will) go that way
[12] jaura manka news for elsewhere

ngato jaura ngakani manka jinpana warai, wata jeruja jerra tanangu
I sent my news to them by other means than this one
[13] mana manka another doorway to a wurley
Context: in a different position, according to the [prevailing] direction of the wind.
[14] piti manka small neighbouring hut,[standing] somewhere apart from the big one
[15] talarapalku manka rainclouds in another direction
Context: when they recede to some other place.
[16] watara manka another wind

watara manka karari ngakai, katu karitjimalkau!
the wind today is blowing from another direction; erect the windbreak around the other way

Context: wind which blows up from another direction.
[17] ngapa manka water elsewhere

ngapata naua manka, jerra wapanau tidna wirdi
the water is elsewhere; [follow] the footprints in that direction
Context: and you will find it.
[18] nguja manka different type

kirra naujata nguja manka, worangantjuja ja ngunaraia
this is a different type of boomerang; one can [throw] it with the left or the right [hand]
[19] paua manka different seed
Context: i.e. a type of seed that grows elsewhere.
[20] pantja manka other knees
Context: when someone goes elsewhere.
[21] mirtja manka shouting from elsewhere
[22] tupu manka smoke [from] elsewhere (other than [from] where one expected it) etc

Spelling: manka

Grammar: masculine gender.

[1] manka ngankana to do the opposite

ngani jinkangu jatana warai, jundru turu ngankananto, ja minandru jundru manka ngankana warai ngapa manina?
I told you to get some firewood; but why did you do the opposite and fetch water [instead]?
[2] manka wapana to go in the opposite direction
[3] manka dirkana to detach oneself from

minandru jundru manka dirkana warai, ngato ngundrana warai pratjana jela wapala
I thought we were all going together; why then did you detach yourself [from us], (and go on your own)?
[4] manka ngamana to camp (sit down) on one s own, in contrast to those who have a wife
[5] manka jatana to say the opposite
[6] manka ngarana to understand the opposite
[7] manka najina to see the opposite
[8] manka karitjingana to go around on the opposite side
[9] manka ngundrana to think the opposite
[10] manka jinkina not to give to one to whom (some)thing was promised
[11] manka dunkana to approach from the opposite direction
Context: e.g. rain.
[12] mangini manka opposite way of dealing
Context: to do Reuther (inadvertently): "es anders man" instead of machen. things in a way other than one is accustomed.
[13] manu manka opposite frame of mind
Context: e.g. when one person is intent on killing, but the other not.
[14] doku manka to say the opposite behind one's back, to do the opposite behind one's back
[15] mudla manka deceptive face
[16] tidna manka footprints in all directions
[17] palto manka cross-road; crossing
[18] ngapa manka water here and there
[19] ngura manka two camps opposite each other
[20] manka wotina to search at the wrong place

Spelling: manka-yitya

:

[1] Example:

naupini kana ngura mankamanka turarai
this man sleeps here one night, there the next
Context: always in a different camp.
[2] mankamanka dalpina to warm oneself opposite each other in a circle around the fire

mankamanka ngali dalpina warai turuni
we warmed ourselves at the fire sitting opposite each other
[3] punga mana mankamanka two doorways to a wurley opposite each other, two wurleys with entrances opposite each other
Ethnography: Friends often like to build their wurleys in this way, for by so doing they can engage in conversation together around the fire at night.
[4] mankamanka jatana to [make demands] (speak) from both sides

minandru judla ngana mankamanka jatai, poto paninita?
why do you demand one thing from me and you the opposite, when I don't [even] have anything?

Grammar: adverb use.
[5] manu mankamanka two directly opposite [or contradictory] opinions
[6] palto mankamanka forked tracks leading off from the [main] one
[7] watara mankamanka wind which blows now from this direction, now from that
Context: i.e. a variable, irregular, changing wind.
[8] jinkimalina mankamanka to exchange articles of trade whilst sitting opposite each other
[9] maramankamankali patana to attack from all sides
[10] jaura mankamanka words from this side and words from that side
[11] najina mankamanka to look this way and that
[12] piri mankamanka to approach from all directions
[13] mankamanka nandrana to strike in all directions
[14] mankamanka jinpana to send out in all directions
[15] ngulku mankamanka to lay accusations here and there
[16] mankamanka paua tapana to sit around a [wooden] bowl and slurp seed[-pulp]
[17] to dig from all sides

:

[1] ngato nina mankamankana warai I have found him
[2] kirra mankamankana to find a boomerang
[3] ngapa mankamankana to find water
[4] nganti mankamankana to find an animal
[5] marda mankamankana to find a millstone
[6] poto mankamankana to find goods and chattels
[7] palto mankamankana to find the way
[8] ngura mankamankana to find the camp
[9] kapi mankamankana to find eggs
[10]
Context: A wife is not found, but patana siezed or manina taken.

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Spelling: None

Context: e.g. various boughs on a tree.

Spelling: None

Grammar: vtr.

:

[1] Example:

ngaiani mankala nganai dankubanai
we shall leave tomorrow
[2] mankana kurana to decamp

kana tanawa jerra mankana kurana warai wimaia
those men over there are going to break up camp [to go to] the sacred ceremony
[3] nganti mankana for animals to scatter, to spring [or jump] apart

tana tjukuru mankajila, kindala jerra mindrilkanau
the kangaroos are scattering; send the dog (or dogs) after them
[4] mankana tatana to impel to leave
Grammar: adverb use.
[5] mana mankana for one's mouth to run away
Idiom: to divulge a secret. minani jidni jaura buruni mana mankana warai, jidni ngandandari jidni ngapu nganala? why Reuther: (literally) "was zu?" instead of 'wozu' or 'warum'. you words secret mouth went away, you unable silent to renain? why, (did) you divulge the secret (and let your mouth run away) can't you keep quiet?
[6] palku mankana for the body to go away
Idiom: to think to oneself. ngani palku mankai poto jinkila kara pani kara I body running away things to give or not or I am thinking to myself whether I should give something or not. (According to this sentence the [idea of] giving something away is already predominant)
[7] kalu mankana for one's liver to run away
Idiom: to be overwhelmed by one's feelings; to get stirred up. kalu ngani mankai, jaurali ngana dilpana wiriji liver I am stirred up, news me to provoke leads into the news has greatly shocked me, so that I am [quite] stirred up and would like to let loose (in anger)
[8] njirinjiri mankana shrunken together to grab
Idiom: to be seized by a feeling which makes one shudder. njirinjiri ngani mankai, nganako minali kara ngana ngankai horror I sense, not knowing what perhaps me motivates a horrible feeling has crept over me, and I don't know what has caused it (where it came from)
[9] piltiri mankana for thunder to cause a shuddering

pildiri ngani mankai, nganako mina ngakangu, kutjijeli ngana kara patai
I tremble at the thunder, not knowing what will happen to me: [afraid] perhaps that the devil will take me with a bolt of lightning

Context: i.e. lightning will strike me dead.
[10] mudla mankana to turn away one's face

kanata mudla mankana warai, kana nguru jaura pilki jatanani
the people looked the other way, as the others said something else
[11] mankana tarana to break up and leave

narini ngaiani mankana tarana warai nguraia
we broke up at the graveside to return back to camp

Grammar: adverb use.
[12] watarani mankana to hurry away from the wind

watarani katuta mankana warai, nani pirna ngankanaiji
the windbreak hurried on before the wind as it blew a gale, in other words, the wind blew it away

Context: to be driven away by the wind
[13] paru mankana for fish to swim away

paru najiau, jerra tanaia mankanani
look at the fish, how they are all swimming away in that direction!
[14] manu mankana for the mood to go away

manu ngakani mankana warai, nganako woderi ngani wapala nganai
I have made up my mind to leave, but I don't know, where I will be going

Idiom: to make up one's mind to go.
[15] pariwilpa r(ankana for the sky to hurry away
Context: for clouds to be moving along fast, dispersing.
[16] kajiri mankana for a creek to spread out (on to a flat)
[17] jaura mankana for news (words) to spread

Spelling: mankarra

Grammar: feminine gender.

Etymology: meaning 'to look that way, to look away; to be modest, bashful'.

Ethnography: When the breasts begin to develop, a girl is called a ngamiri (from ngamarina to form breasts).

Spelling: mankarra-waRa-nha

Ethnography: From this [constellation] the native recognizes whether winter or summer is near.

Spelling: None

Grammar: feminine gender.

Etymology: one that takes no notice of the girl in the centre.

Spelling: manka-ri-ipa-rna

Spelling: marnka-ri-ipa-rna

[1] Example:

tanana mankaribamai, tana mankarli wapananto, ngaiani bakana ngankingaterinanto
hold them back, so that they proceed more slowly; then we can get ourselves ready to go along with them
[2] watara mankaribana to stop wind

karku matamai, watara nanaia mankaribala, nandruja kupa waltaiati
blow red ochre from your mouth into the wind, so that it may abate, otherwise it will blow the children away

Ethnography: This is done against the wind.
[3] talara mankaribana to stop rain

wimali talara mankaribamai, nania wata wonta nurujeli wiringananto
stop the rain with your totemic song, so that it does not pass over without having set in [here]
[4] jaurali mankaribana to advice caution
[5] poto mankaribana to hold back certain articles

ngaiani tanangu nurujeli nganana warai, ja ngaianani potuni tanali ngaianina mankaribana warai
we sent the exchange articles to them without delay, but they are holding back our things
[6] tirini mankaribana to restrain from fighting

ngato tanana wokaribana warai tirini, mankaribana
I frustrated their plan to fight, so that they are now restrained
[7] nganti mankaribana to cool off meat

ngopera ngato nganti mankaribananto manka tajila
I first want to cool off the meat (that has just been cooked), and then eat it slowly
[8] kana mankaribana to hold back the people

kana mankaribau, ngani wokarananto wolja tanangu
detain the people for a while; I will come to them soon

:

Spelling: manka-ri-rna

:

[1] palto mankarina for a track to wind about

palto ninaia najina jibau, nauja wolja mankarila nganai
watch the track, for it will soon take a bend
[2] ditji mankarina for the sun to reach its turning-point
Context: for the sun to reach its winter solistice. When the Pleiades appear in the sky (between mid-June and the beginning of July) it is customary to say: ditji mankariji the sun is at the turning point [of its course]
[3] pirra mankarina for a wooden dish to warp, twist

pirrata ngakani mankarina warai ngato ninaia wata paraparali wajina warai
my coolamon developed a twist because I did not temper it sufficiently in the fire
[4] talara mankarina for rain to change direction

talara nani worku mankarijila, wata ninkida godala nganai
the rain is changing direction all round; it won't fall here
[5] kana tidna mankarir(a for people' footprints to pass near-by
[6] Example:

poto jinkani mankarina warai - nuluwa worka padakana warai
your things are arriving in a roundabout way, for lie has carried them around that way
Context: in other words, he hasn't brought them by a direct route.
[7] kalka mankarina for the red glow of sunset to fade (change)

kalka naujata mankarinateriji jelauajerrala
the red glow of sunset is receding to some place, of itself
[8] paia mankarina for a bird to turn in flight
Context: to fly around near-by.
[9] mangatandra mankarina to turn one's head; to turn around
[10] mankarina najina to turn aside or sideways and look
Grammar: adverb use.
[11] mudla mankarina to turn away one's face
Context: to look away
[12] kalu mankarina for the liver to change around
Idiom: to be joyful at one moment and sad the next.
[13] jaura mankarina to turn away news
Context: e.g. when it doesn't arrive.
[14] milki mankarina to turn one's eyes away from (something)
[15] kajiri mankarina for a creek to take a bend
[16] miljaru mankarina for time to turn over
Context: when it becomes morning or evening
[17] mardu mankarina for a smell to change, (when one is sitting, standing, or walking in the face of the wind)
[18] nganti mankarina for an animal to turn
Context: to fight with another [animal].
[19] tali mankarina to change tongues
Idiom: to speak another language; to talk irrationally.
[20] kima mankarina for an ulcer to disappear

Spelling: marnka-ri-rna

Context: in growing, doing, becoming.

[1] kanta mankarina for grass to grow to maturity; for grass to ripen
[2] Example:

kanta nauja mankariji mujarila pauaia
the grass is ripening, (so that we shall soon be able to gather in the seed)

Context: As in the above sentences, so in most instances.

:

Spelling: None

Context: Used of people, wind, and waves.

Spelling: marnka-li

[1] mankarli wapana to travel along slowly
Context: Here 'slowly' means to travel short distances from day to day. This, [of course] can be done only in a good season, after rain. In walking along, a native man maintains a moderate pace. A faster walk is already described as mindrina to run ngaiani mankarli wapana warai. buka ja ngapa marapu paltuni we slowly went along, food and water plentiful on the way we travelled along in shorter stages, because [food and] drink along the way were plentiful
[2] mankarli jatana to talk slowly; to speak with emphasis

mankarli jaura jatau, jidna ngarananto bakana, jidni nurujeli jatanani, ngaiani jaura jinkani bulu ngaraiati
speak slowly so that one can follow (understand) your speech, [for] if you speak quickly nobody will be able to follow you
[3] mankarli karitjimalkana to turn over (a patient) slowly, carefully, cautiously

muntja ninaia mankarli karitjimalkau, nauja ketjaketjaiati
turn the patient over carefully, lest you cause him pain
[4] mankarli wajina to cook, roast, or grill slowly (on the ashes)

nganti ninaia mankarli waliau, nauja burateriati
roast the animal slowly (don't generate too much heat), lest it burst open
[5] mankarli karana to tie around gently, loosely (slowly)
Context: not to tie firmly.
[6] mankarli dakana to manufacture with care (slowly); to make beautifully

mankarli dakau kirra ninapara, nauja madlentji pantjiati
make a careful job of this boomerang, so that it will look attractive

Context: e.g. boomerangs and spears, etc.
[7] mankarli tajina to eat slowly

mankarli tajanau, wata nurujeli pratjaterinanto, windri ngalje morla parai
don't eat up everything, lest the food be consumed [too] quickly, for there is only a little left

Context: not to gulp everything down
[8] mankarli ngamalkana carefully (slowly) to save up

maradunka ngato mankarli ngamalkananto, nunkani naria kamaneli palpa worita
I must look after the inherited goods properly, for the deceased's friends (to whom they belong) are far away

Context: to preserve with proper care.
[9] mankarli bakuna to dig up gradually (slowly)

mankarli mura bakujanau, ngapa ngaiana matja ngamalkai, ngapa panini ngaiana nurujeli bakuna
don't dig up many roots so long as we have water; when we have no more water, then we can dig up lots of them
Context: They will be a partial substitute for water.

Context: not to dig up all edible roots at once and then have nothing left.
[10] mankarli najina slowly to look at

mankarli ngana najiamai, wata tirieli milki jinkani wondrateriau!
look kindly upon me, and not with such an eye of hostility

Context: to look upon in a kindly or friendly manner.
[11] mankarli wotina to build carefully (slowly)

ngato punga ngakani mankarli wotiji talara panini, minakulnujeli ngana wata jigleri ngankai?
I am erecting my wurley leisurely (and nicely) while there is no rain in prospect; what else should induce me to erect it in a hurry?
[12] mankarli witjibana slowly to spread out

punku ninaia mankarli witjibau, moku mujarinantulu
spread out the flax for such length of time, till even the stems are properly dried out

Context: to spread out (something) for such length of time till it is well dried out.
[13] mankarli wonkana to sing slowly

mankarli wonkanau, wima nania windri buru jura
sing this song with longer intermittent pauses, (so that we take up more time), for it is only brief

Context: not following on each other in quick succession, but with intermittent pauses.
[14] mankarli mitirina to recover, convalesce slowly

ngani mankarli tapa mitirila nganai, ja ngadani ngato kalala tiri wonila nganai
first I want to recover slowly from my wounds (which he inflicted upon me); after that I will repay him [evil for evil]
[15] mankarli tarana slowly to ascend or climb up

jura ngadanietja ngadani wapanau, ja ngaiani mankarli tarala nganai
while you are following on behind, we will slowly climb (the hill)
[16] mankarli bakuna ngarina to [keep] digging down slowly

ngaiana mankarli bakuna ngarianau, ngapa matja wariri
[keep on] digging slowly downwards, for the water (in the well) is still deep
[17] Example:

mankarli nania wapai talara, wolja ninkida wokarala nganai nania
the rain is moving very slowly, [but] it will soon be coming this way
[18] mankarli tepirina to recover slowly

nau mankarli tepiriji, wolja nau wirarila nganai
he is slowly recovering and will soon be able to walk about

Context: While tepirina means to recover from an illness mitirina means to recover from inflicted wounds.
[19] mankarli terkana wirina slowly cautiously to invade a camp

mankarli terkana wirianau ngurani, wata nurujeli, jura kana pilki dilpaiati
cautiously invade the camp; don't be [too] hasty, so that you don't kill any person other than the one you have designs on

Context: i.e. warriors, blood-avengers.
[20] mankarli kalkana to wait for a while yet

ngaiani manjurani mankarli kalkananto, karari mardu
we must still wait a while for the 'manjura', (before gathering it in), for as yet it has no taste
[21] mankarli miribana gradually to ignite; gradually to set on fire (by word or speech)

jaura mankarli miribamai, kanali morlalu ngarananto jaura jinkani
gradually get fiery in your speech, so that the people follow (understand) you
[22] mankarli kunkana to hobble along slowly

pantja jinkani muntja, mankarli kunkau, nakaldra madlentji pantjiati
you proceed carefully with your disabled leg, so that it doesn't get worse again

Context: to proceed carefully (with a disabled leg).

:

[1] kana mankibana to divide up the people

kaparali mili mankibana warai, palpa nulia jinpana warai, palpa nulia ngamalkai
the headman divided up his men; while sending away the one group, he is keeping the other back
[2] paua mankibana to divide up the seed

paua ngakani ngato matja mankibana warai, palpa ngato jinkina warai, palpa ngato ngamalkai
I have already divided up my seed; some I have given away, and some I have kept back for myself
[3] mudla mankibana to differentiate the faces, some friendly, others not
[4] jaura mankibana to share one's conversation
Context: to speak to everybody and not to snub anyone.

:

Spelling: None

Context: e.g. another person's property.

[1] pitjiri mankijiribana to distribute or apportion the tobacco amongst one another
[2] kupa mankijiribana to allocate amongst one another the children (of someone who is deceased)

Spelling: manki-iyirpa-rna

Mythology: When Darana saw numerous caterpillars after rain, he was delighted, and used this expression [to describe] his sentiments Reuther: "Gemuetsempfindung". and feelings.

:

Spelling: manki-lha-rlu

Spelling: manki-rna

Addition: also panki-rna.

[1] Example:

karari ngani mankiji, neji ngakani wokarana tikana warai
I am thrilled today, because my elder brother has returned
[2] potuni mankina to be delighted with [certain] articles
[3] noani mankina to be thrilled with one's spouse
[4] jutali mankina to be pleased with booty from the chase
[5] jaurani mankina to be delighted at news
[6] buka marapuni mankina to rejoice at a large quantity of food
[7] talarani mankina to be delighted with rain
[8] kantani mankina to rejoice over edible plants
[9] mita kamanelini mankina to rejoice over one's traditional land
[10] jamani mankina to be pleased with a net
[11] kupani mankina to rejoice over a child
[12] billini mankina to be delighted with a net-bag
[13] pantuni mankina to be delighted with [water in] a lake
[14] jamani mankina to be pleased with a fishing net
[15] kana wolarani mankina to rejoice over a large number of people
[16] pungani mankina to be delighted with a wurley
[17] mita maltini mankina to be delighted with nice, cool weather
[18] paua maruni mankina to be delighted with a patch of [ripe] seed
[19] tepi ngumuni mankina to rejoice over good health
[20] palku ngurunguruni mankina to rejoice over one's physical strength
[21] ngapa marapuni mankina to be delighted over a large quantity of water
[22] ngantini mankina to rejoice over animals caught in the hunt
[23] kami mara mankina to be happy with one's first cousins
[24] kalumara mankina to be happy with one's comtemporaries
[25] ngapani ngamana mankina to be delighted to camp near water
[26] turuni mankina to be pleased about [the proximity of] firewood
[27] mardani mankina to be delighted with a millstone
[28] mankinali tikana to return home with rejoicing
Grammar: adverb use.
[29] mankinali wapana to be happy to go walkabout
[30] mankinali ngamana to be happy to stay home
[31] mankinali ngarana to enjoy to listen
[32] mankinali najina to enjoy to look at
[33] mankinali karkana to sing out for joy
[34] mankinali duldrina to jump for joy
[35] mankinali manina to accept with pleasure
[36] mankinali murla ngankaterina to be utterly thrilled
[37] mankinali kulkungana to leap for joy, to dance for joy
[38] mankinali wima pirkina to sing for joy
[39] mankina watara maltini to be delighted with a cool breeze
[40] mankinali jatajatana to enjoy to chatter
[41] mankinali ngantjamalina to love one another for joy
[42] murani mankina to rejoice over one's sacred ceremony

:

Spelling: None

Addition: Reuther wrote "the opposite of No. 1115, in respect to each paragraph", however this is the derived transitive form of the verb.

Spelling: None

Mythology: This word is derived from the legend of Patukarini. This woman had a son, whom she would like to have had circumcised, but she was too shy to tell the men [this].

minandru jundru ngana milingeru jaurali manngaribanateriji, ngatona ngundranani pata jeri?
why do you verbally obtrude yourself upon me repeatedly, so that I feel embarrassed? I have reason to think you want my sister, but are too shy to tell me so

:

Spelling: None

Xref: No. 1371

[1] jaurani manngarina to feel ashamed over somebody's remarks

jaurani ngani manngariji, nauia ngakangu jatana warai, ngani karari puntila nganai pilki parala
I feel ashamed because of what he said to me, therefore I am now going elsewhere to set up camp
[2] nejini manngarina to feel ashamed in the presence of one's elder brother

ngani nejini manngariji, nau ngakangu jatai noa ngakani worala
I feel ashamed in the presence of my elder brother, because he has advised me to desert my wife
[3] widlandru manngarina to feel ashamed in the presence of women
[4] manngarina tikana to return in shame

ngani manngarina tikai, nau wulu ngakangu jatana warai
I am returning with feelings of shame, because he said it to me straight out (to my face)

Grammar: adverb use.
[5] pantjani manngarina to feel ashamed of one's knees

ngani manngariji, tana ngakani pantjani kinkana warai, ngato tananaia dijanantulako, madlentji ngakani kalingala
I feel ashamed because they laughed about my knees; I will not rest content until I have given them a beating to expiate the evil in me

Ethnography: It is a grave insult to laugh at a person.
[6] manngarina wapana to walk away in disgrace

kana nauja jerra manngarina kurana wapana warai junka
the man decided to go over there, and was angry because he felt ashamed. Of course, he had been disgracefully treated

Context: hanging one's head.

Grammar: adverb use.
[7] manngarina kurana to decide out of shame to leave

mangawaru noani manngarina kurana warai
the widow left in shame because of her [deceased] husband

Ethnography: When one marriage partner dies, the surviving party feels a sense of shame.
[8] nandranandru manngarina to feel ashamed at having hit someone

ngaiana nandranandru manngariji, ngaiana nunkangu poto jinkinanto, ngaiana bakana palku manjurina
we are sorry for having given him a beating; let us offer him some gifts so that our regrets come to an end
[9] potuni manngarina to feel ashamed about the things, (to feel dejected)

ngani potuni pirna manngarina warai, tanali poto ngakangu mamana warai
I was very dejected about the things they had first given me and then took back again
[10] pinta wilpa ngamalkana manngarina to feel ashamed of still having a marital debt

ngani jinkangu ngurali manngariji pinta-wilpa ngamalkana kaku jinkani
I feel ashamed before you for ever, because I still have a marital debt in connection with your sister (whom you gave me to wife)

Ethnography: A man receives payment for the giving of his sister [in marriage].
[11] mara manngarina to hesitate to accept anything; to wait until one has something to offer in exchange
Ethnography: One is obliged to give something in return for a thing received, even if it was meant to be gratuitous. ngani mara manngariji jinka manila, wolja ninapara kurau, ngato wolja minakulno dankananto I hand hesitate string to accept, soon this lay down, I soon something Reuther translates minakulno literally as "waseins" 'what one'; however, it is simply idiomatic for 'something'. want to come across I cannot accept your [gift of] string, [so] lay it aside for a while, until I come across something to offer you in return
[12] milki manngarina to turn one's eyes away

walpau punga wilpa, ditji najila ngani milki manngariji
cover up the hole in the [roof of the] wurley, for I cannot endure the rays of the sun
[13] tidna manngarina to turn aside in one's footsteps, to step alongside; to tread carefully upon

ngani tidna manngariji tilkani wapala, tilka wiriati tidnani
I am treading gently on this prickly ground, so that I don't run any prickles into my feet
[14] mana manngarina to turn one's mouth away

ngani mana manngarina warai jatala jaurata nina
I did not want to speak about the matter, therefore I kept quiet

Idiom: not to speak about a matter
[15] wiljiri manngarina to show one's backside

wiljiri tana ngana najintilu, ngani wiljiri manngarinani
they can look at me from the back, when I show them my backside
[16] ngura tulani manngarina to dislike staying in a strange camp

ngura tulani ngani manngariji, ngato mudla palpa wata ngujamai
I dislike staying in a strange camp, because I do not know all the people
[17] kana tulani manngarina to feel bashful in the presence of strangers

ngani kana tulani manngariji, tanana ngato wata ngopera najia
I am bashful in the presence of strangers, because I have never seen them before
[18] milki marapuni manngarina to feel embarrassed in the presence of many onlookers
Idiom: literally, 'before numerous eyes', unable to say anything when many eyes are looking at one. milki marapuni ngani manngarina warai, tanali ngana najinani, jeruja ngani mana manngarina warai jatala eyes before many I ashamed was, thee me when looking at, so I mouth ashamed was to speak I felt bashful in the presence of [so] many onlookers, so that I couldn't open my mouth to speak
[19] Example:

kana jiranga manngariji kana marapuni
a skinny man feels embarrassed when confronted by lots of people

Ethnography: It is considered an honour to be strong and fat.
[20] Example:

ngani nganti pani tikai, wata dikau, ngani manngariji
I am coming back empty-handed; but don't tell anybody, for I am ashamed
[21] ngalpurani manngarina to be afraid of the darkness

nauja ngalpurani manngarina warai tinkani wapalata, nauja japali nganana warai kutjini
he was afraid to go in the darkness of the night, for he was scared of the devil
[22] ngantini manngarina to crouch (duck) down, to hide oneself from an animal

ngani warukatini manngarina warai wata kantjirila, tana mindriati
I ducked out of sight from the emus so as not to let myself be seen by them, otherwise they would have run off
[23] pajani manngarina to keep one's distance from birds
Context: so that they don't fly away.
[24] Example:

bukatala njurdu manngarila tikana warai
the ochre-collectors have come back home with distorted looks, because they have cut off their hair
[25] wora manngarina to turn aside from; to [go] aside [and] turn away from

ngani widlani wora manngarina warai, wata karakara wapala
I turned aside from the women, so as not to have to go near them
[26] nguna manngarina to hold one's arm in check

nguna ngani manngarina warai kirra woralata jidna dijana
I held my arm in check [not] to aim the boomerang at you

Context: not to throw
[27] talpa manngarina to turn a deaf ear to

jurani jaurani ngani talpa manngarina warai, jura tali madlentji
I have turned a deaf ear to your words, for you use foul language
[28] talara tandrani manngarina to dodge rain [drops]
[29] pildripildrini manngarina to protect oneself from lightning

Spelling: None

Xref: entry No. 1115.

[1] kanani manngarina to feel embarrassed in the presence of people

ngani manngariji juranou, wata ngakangu jatanau mankarandru
I feel embarrassed in your presence; don't talk to me about girls
[2] ngurani manngarina to feel shamefaced in the presence of the local inhabitants

ngurani ngani manngariji, mankara ngakangu kalkaura wata wokarala wiri
I feel shamefaced in the presence of the local people, because the young girl did not come to me [i.e. to my camp] during the night, (in spite of her being my promised wife)
[3] diltjani manngarina to feel embarrassed about one's legs
Context: i.e. to feel unpleasant when being followed by someone who watches him from behind. ngani diltja manngariji, wata ngakangu tidnani widla wapantinanto I legs (muscles) feel embarrassed about, not to me in footprints women should follow I have an unpleasant feeling when women follow [in my footsteps]
[4] mara manngarina for the hand to feel ashamed
Context: to feel ashamed about doing something. ngani mara manngariji ninapara poto nunkani piltala I hand feel ashamed these there things his to rummage around in I feel ashamed to rummage around among his things, [merely] to search for one article
[5] mara manngarina to feel timid about one's hand
Context: to let a sore or ailing hand be touched, because it hurts. wata ngana patau mara tapata, ngani mara manngariji not me grasp hand sore, I hand feel embarrassed don't grab me by the hand, for I am afraid it will be very painful
[6] mana manngarina for the mouth to feel embarrassed
Context: to feel ashamed to ask for something. ngani mana manngariji ngatjilata, jundru mana tataura ngatjila I mouth feel embarrassed to ask, you mouth unashamed Reuther: "fest" 'firm; shut; immovable'. However, here the meaning is 'unashamed'. to ask I feel shy to ask for anything; you ask, for you don't feel embarrassed
[7] mandra manngarina for the stomach to feel embarrassed
Context: for the stomach to find something repugnant. noani mandra manngariji mani tajila I belly (stomach) feel embarrassed fat to eat I find it repulsive to eat fat
[8] woldrani manngarina to dread the heat

woldrani wapala ngato wata ngantjai, ngani woldrani manngariji
I don't like to travel in the heat, for I dread it
[9] tidna manngarina to feel ashamed to follow tracks

tidna ngani manngariji, widla tidnani wapala
I don't like to follow up these tracks, for they are women's footprints
[10] tindipiti manngarina for the elbow to feel ashamed
Context: to have the feeling that one is not doing the right thing to aim at (a certain person). tindipiti ngani manngarili ngapina dijalata elbow I dread father to aim at I dread to use a weapon against my father, [i.e. to raise an arm against him]
[11] niri manngarina to turn aside in horror or dread
Context: i.e. not desirous to see something happen to a person; unable to see him suffer, or [to listen to] the cry of a sick man, e.g. not able to listen to or look upon his distress and misery, not able to listen to the [anguish or] wailing (of animals and humans). ngato wata ngantjai nunkangu karakara noamala, tanali nina nandranani, ngani niri manngariji I not like to him near to sit, they him when killing, I turn aside in horror I would take it too much to heart, if I were sitting alongside of him when they killed him; I prefer to go away
[12] njurdu manngarina to shun the chest hairs
Context: not to stand abreast or opposite each other; to avoid direct discussion with someone. ngani njurdu manngariji, kanali ngana jatana warai I chest-hairs shun, people me have told I am avoiding a free discussion with him, for folks have already told me what he plans to do to me, i.e. kill me
[13] narini manngarina to be scared of a dead man

ngani wata mitapiri nunkangupara wapala nganai, ngani narini manngariji
I will not walk past this spot, for I am scared of the dead man
[14] tidna manngarina for the feet to shudder

dilkani tidna ngakani manngariji, wata ngato ngantjai nunkanguka paltuni wapala
I shudder [to think of] the thorns, hence I don't want to go along that track
[15] milki manngarina to be afraid to look at
Context: a person.

Context: when one hasn't a good conscience, or to be afraid to look at the light when one has sore eyes.
[16] wora manngarina to look aside
Context: and act as though one hadn't seen somebody. ngani wora manngarina warai, kana jelaka kurukuru wirarinaterinani I aside looked, people there stealthily whilst walking about for themselves I looked aside, as I saw people there stealthily walking about. (I acted as though I hadn't seen them)
[17] tala manngarina for the flesh to creep; to develop goose-flesh
[18] tjutjuni manngarina to be terrified of a snake

ngani wata tinkani ngantjai wapala, ngani tjutjuni manngariji, tjutjujeli tidna mataiati
I don't like to go by night, for I am terrified of snakes which all too readily can bite a person
[19] kutjini manngarina to be terrified of the devil

ngani kutjini manngariji, jeruja ngato wata ngantjai tinkani wapala, nulia ngana pataiati ja ngana parawaraiati
I don't like to go out at night, for I am terrified of the devil; how easily could he grab me and drive me out of my wits
[20] ngapani manngarina to be scared of water
Context: i.e. to shiver on walking into cold water.
[21] talirani manngarina to be scared of frost
Context: i.e. to shiver on walking through the frost.
[22] ngalpurani manngarina to shudder at the darkness [of the night]
[23] papirani manngarina to be shamefaced in the presence of one's mother-in-law
Context: to have (as it were) a holy fear of her, since one has her daughter for a wife. This bears reference to the marital relationship. ngakani papirani Here Reuther inadvertently wrote pajirani ngani manngariji, nankangu karakara ngurani ngamala my mother-in-law in front of I am shamefaced, to her near in the camp to sit I am shamefaced to sit close to my mother-in-law in the camp
[24] mangawaru manngarina for a widow to feel bashful

mangawaru nania jurangu manngariji jurangu jela turarala
the widow feels bashful to sleep together with you (married ones)
[25] teri waka manngarina for a newly-circumcised [youth] to feel shamefaced
Context: because of his circumcision.
[26] kupa ngatjingatjinani manngarina for children to feel [too] shy to beg
[27] paltuni manngarina to be afraid to step in the way

bukatala kupirila, ngaiana manngarinanto paltuni nunkanguparajerra
the ochre-collectors are close at hand; let us avoid going this way, so that we don't see them, (for they want to arrive in secret, of course)

:

ngani manngarinaterina warai tinkani, kana nunkanguwa noantani karakara turaranani
I felt bashful during the night to sleep next to him as a married man

Spelling: None

Context: to achieve some [advantage] thereby.

Spelling: None

Mythology: This word originated from the legend of Matjamarpinana. When, with his deformed and disfigured body, he visited the various camps, the people laughed at him. On that account he felt ashamed (manngarina).

:

[1] kana mantaterina for a person to be unwilling
[2] diltja mantaterina for one's muscles to be incapable
[3] mara mantaterina for one's hand not to want
[4] kindala mantaterina for a dog to be unwilling
[5] ngapani mantaterina not to want to fetch water
[6] kupa mantaterina for a child to be no longer able
[7] nguna mantaterina for one's arm to be unwilling
Context: e.g. to give, or to fight.
[8] mantaterina wapala to be too lazy to go
[9] pirnaru mantaterina for an old man to be incapable or incompetent

:

[1] teri mantralkana to keep an eye on a youth

jundru ninaia teri mantralkala nganai, wata nauja tintaterinanto
[I trust] you will keep a close eye on the young man, so that he doesn't lose his way
[2] poto mandralkana to keep things, to hold on to things
Context: not to exchange them. ninaia poto ngato mandralkai, wata ngato ninaia jinkila nganai him thing I am keeping, not I him give will I shall keep this thing and not give it up
[3] mantralkana ngamalkana not to give up or hand over to anybody else

kupa ngakani ngato mandralkana ngamalkala nganai wata ngato tananaia jinpala nganai mita tulani naka paliati
I shall not give my children r.into the care of] anyone else, nor let them go into a strange country, lest they die there

Grammar: adverb use.
[4] widlapirna mantralkana to keep an old woman for company

widlapirna nanaia jundru mantralkau, mili kamanelieli
keep the old woman [for yourself], as your [servant], friend, [or] relative
[5] mita mantralkana to safeguard one's country, to adhere to one's own country

pinarali mita nunkani mantralkai, wata nauja mita tulani ngundrai wapala
the old man clings firmly to his own country and does not wish to walk into strangers' territory
[6] jaura mantralkana to hold fast to [certain] words
Context: not to forget them. jundru jaura ngakani mandralkau, wata ninaia tintau, nauja morla pirna you words mine hold fast, not him lose, he more big hold fast to my words and don't forget them, for they are of great importance
[7] mura kamaneli mantralkana to hold fast to one's own totemic song
Context: not to forget it. mura kamaneli mandralkamai, mura pilkijali jidna tjautjau ngankaiati ceremonial song friend[ly] hold fast, ceremonial song of others you otherwise [will] confuse hold fast to your own totemic song, and don't let yourself be confused by [those of] other people
[8] palto mantralkana to stick to the track
Context: and not to deviate from it. palto ninaia mantralkamai, nauja ngapaia ja kanaia talku wapai track him stick to, he to water and to people [directly] goes stick to [or stay on] this track, for it [will] lead you [straight] to water and to the people
[9] turu mantralkana to hold on to the fire
Context: [to keep the fire going], not to let it go out. turuta ninaia ngaiana mantralkananto, kalkaura turu pani ngamaiati fire him we want to hang on to, evening fire without Here again, as so often elsewhere, Reuther translated with "nein" 'no' instead of ohne 'without'. otherwise [will] sit we mustn't let the fire go out, otherwise we shall be without one at night
[10] ngapakudna mantralkana to keep a larger waterhole in reserve
Ethnography: Because smaller waterholes dry out more quickly, it is customary to camp at the smaller ones first and later to transfer to the bigger ones, on account of the [native] game.
[11] ngura mantralkana to safeguard a camp

kaparali ngura mantralkai, pinga wiriati
the local headman safeguards the camp, so that no group of warriors [will] enter [to attack it]
[12] wondiri kamaneli mantralkana to guard a tribal boundary

pinaru Kutjina waru wondiri kamaneli pirna mantralkana wonti, nulu tanaia japa jinpana wonti
the old man Kutjina used to guard the tribal boundary very well, for he hunted everybody (the strangers) away, inspiring them with fear
[13] Example:

kupali ngaperaia mudla mantralkai, ngaperanl jeribaka tanani mudla
children bear their father's image; they look [just] like their father
[14] tidna mantralkana to carry (someone's) foot
Idiom: to have a large foot like somebody else, or to place one's foot like this or that person, [in other words, to walk just like somebody else. nulia ngaperi tidna mantralkai, ngaperi jenildramata tidna, ja bakana ngatamura jenildramata he father foot carries, father the same foot and also son the sane he has feet just like his father, for the same footprints that his father makes the son makes also
[15] punga mantralkana to safeguard one's wurley
[16] kindala mantralkana to guard one's dog
Context: not to let him go astray.
[17] noa mantralkana to protect one's wife
[18] mili mantralkana to protect one's servants
[19] mangawaru mantralkana to protect a widow
[20] mankara mantralkana to protect a girl
[21] milkieli mantralkana to keep one's attention fixed on somebody; to keep an eye on someone
[22] kana tidna mantralkana not to lose track of people
[23] kajiri mantralkana to stick to s creek, not to leave a creek
[24] marda mantralkana to safeguard a millstone
Context: to keep it well preserved.
[25] jaua kutu mantralkana to keep a seed-cache in good condition
[26] muntjali kana mantralkana for sickness to hold people captive
Context: for those who are sick not to let the people leave.
[27] watara mantralkana to hang on to the wind
Idiom: always to be heading [or walking] into the wind.

:

[1] jama mantrana to fasten a net, to tie a net on

pitali jama ngakani mandrai, ngato ninaia bulu parumai
a piece of wood is hooked on (holding on) to my fishing-net, so that I can't pull it out
[2] kana mantrana to hold a man tight
Context: not to let him go. This happens even during a fight.
[3] manu mantrana to hold one's feelings in check
Idiom: to keep on waiting. manu ngana jura mandrai, ngani nurujeli wanananto feelings me you tie up, I quickly want to leave you are constantly entreating me to stay on, whereas I really want to be leaving soon
[4] tapali mantrana for wounds to hold one captive
Idiom: not to be able to leave on account of one's wounds. tapali ngana mandrai, jura wolja wapanimai! wounds me are holding fast, you soon go! my wounds are still holding me captive; wait a while yet, until I am able to go with you
[5] dilkali tidna mantrana for a thorn to hang on firmly to one's foot
Context: to be unable to walk on account of a thorn in the foot. dilkali ngana mandrai, nanaia ngato wolja dukarala nganai thorn me is holding on to firmly, it (her) I soon pull out will a thorn prevents my going; [but] I will soon pull it out
[6] pankitiri mantrana for a rib to hold one fast
Context: for one's rib to hold one back, [i.e. prevent one]. muntjali ngana pankitiri mandrai, ngani wapananto kara? illness me rib is holding fast, I can go perhaps? my sick rib holds me back (tight) perhaps I may still be able to go
[7] tali mantrana to hold one's tongue fast
Context: to hold one's tongue in check, not to talk so much. tali jidni mantrai, wata jidni marapu jatai tongue you are holding fast, not you much are saying you [must be] taming your tongue, for you are not saying much Reuther wrote "schnell" 'quickly', which would be nurujeli. However, the author obviously meant viel, for he wrote marapu much.
[8] jerkala mantrana to hold the throat tight
Context: to cause an obstruction in the throat. paru mokujeli ngana jerkala mandrai, ngato ngandandariji buka tajila fish bone me throat is holding fast, I am unable food to eat a fishbone (stuck in my throat) is obstructing the oesophagus, so that I can't eat any food
[9] mandra mantrana to hold one's stomach tight, to draw one's stomach together

mandra ngana mandrai, kalumpa ngato tajina warai
my stomach is contracting, because I have eaten kale
[10] milki mantrana for one's eyes to get heavy

milkieli ngana mandrai, ngani tikala nganai naka turarala
my eyes are growing heavy; I will return to sleep there
[11] kapa mandrana to draw [or tie] one's hips together
Context: when treading or trampling on something.
[12] mara mantrana for one's hands to shrivel up

mara ngana mandrai kilpali
the cold is drawing my fingers together
[13] Example:

billi nanaia ngato mantrai, wata ngato nanaia jinkila nganai
I am hanging on to the net-bag and will not give it up

:

Spelling: None

Grammar: masculine gender.

Ethnography: With the Aborigines the temperament has its seat in the heart (ngara). Reuther: "der tonangebender Befehlshaber des Gemuets". The heart is the master-in-chief, setting the keynote to [every] mood. The heart speaks and makes pronouncements ngara jatai. The reference is to No. 2006-6 in the Diari Dictionary. Whatever the heart says, the temperament broods over (thinks), feels, desires, or rejects. 'Heart' also has the meaning of 'soul,' which is regarded as the most essential or constituent part of a person. The soul wanders off before the death of the body, because it cannot endure suffering. It is the silhouette Reuther: "Zchattenbild". as well as the image [or exact reflection] Reuther: "Ebenbild". of the soul, As a spontaneous agent, it is called the 'heart,' Even the devil and the witchdoctors do not rob the soul, but [only] the heart. This derives from the fact that the soul (mungara) cannot be considered as being of material substance, The heart (ngara), on the other hand, is associated with the heart in the body. The physical [nature]of man has been reduced to [the level of] concrete terms, in order to be able to express oneself literally. In quite a natural sense, a man's heart serves as food for the spirit (kutji). The witchdoctors even divide it among each other, when several of them have robbed one of these (in a spiritual sense), They roast it on the fire, and so on.

Mythology: The muramura Markanjankula on [once] seeing the souls of deceased muramura rising up in the darkness at Lake Pirikundi, exclaimed: "They are muramura-ngara", that is, souls of [our] deceased ancestors (demi-gods). All thought, feeling, desire, or aversion of the soul (ngara and mungara) is actively set in motion within the temperament for the regulation of the body, inasmuch as the idea etc. becomes a reality in deed. The decision to act is a matter for the temperament; when the decision has begun to pass over into the deed, the confines of the temperament have been reached. Since the pagan must spend his days without hope of a better [life] beyond, he has directed extraordinary attention and [attached] special importance to the temperament, as the following paragraphs ought to prove to us.

Ethnography: From my treatment of this word it may appear as though I wished to draw no distinction between character and temperament. The reason for this is that the pagan Aborigine regards (treats) character as a man's predominant bias, turn of mind, or individualism. It is not just a matter of [mental] impression which even bears its material imprint, but of the [whole] exclusive man, [A man's] nature bears just as much reference to his capacity for [natural] feelings as to his homogeneous make-up and temperament. In his [i.e. the Aborigine's] usage of the language, he draws no distinction between his periodic moods and his own naturally-inherited mental disposition. Reuther: "kurzes Gemuet; kurzgebundenes Gemuet".

Ethnography: The native makes this statement in the sense of acquiring [things] by diligent effort, so that he is able to present something of equal [value] during the exchange trade. The original paragraph by Reuther is rather loosely constructed, lacking cohesion and clarity. I hope to have interpreted it correctly.

[1] manu pilki different temperament, singular disposition
Context: temperament that differs from that of other people. manu ngani pilki, wata ngato kana ngundrai temperament I different, not I people think of I have a singular temperament, for I am not concerned about anybody else That is, I have an indifferent temperament.
[2] manu jerkina for the temperament to be burning
Idiom: an inflammatory temperament. manu ngakani jerkiji tiria temperament mine is burning for strife my spirits are deeply aroused for a fight
[3] manu manju gentle disposition; mild temperament

ngani manu manju jurani kaldrini
I shall remain silent about the matter
[4] manu malti cool disposition; cool temperament

kanani jurangu ngani manu malti
over against you impetuous people, I possess a cool disposition
[5] manu maraltja dejected mood [or frame of mind].

ngani manu maraltja ninkida ngamai, ngani tikala nganai manu nguru manila mita kamanelini
I sit here (in a strange country) and am in a very dejected mood (feeling); I will return to my [tribal] homeland in order to acquire a happy mood

Idiom: to be unhappy
[6] manu nguru happy disposition; gay temperament
Xref: No. 1191-5
[7] manu dupuru inhibited disposition, crippled disposition
Context: dupuru means lame, gouty). We would say: 'broken-hearted' ngani manu dupuru, neji pani, noa pani, kaku pani I disposition crippled, elder brother without, wife without, sister without Reuther translated pani each time with 'no' instead of 'without,' I am broken-hearted, for I have neither an elder brother, nor a wife, nor a sister
[8] manu wataworakalini reckless temperament
Context: temperament that does not take time to reflect.

Etymology: wata not, wokaralina to turn one's neck, to look around, to be concerned about others, to have sympathy, 'not to look back'. kana naujata ngamai manu wataworakalina, wata nulia kana ngundrai man he sits temperament not to look back, not he people considers this man sits there in unreflecting mood and is concerned about nobody
[9] manu parari taciturn nature, very reserved nature
Context: person who says nothing and keeps everything secretive. manu nauja parari, wata nulia jaura kaukaubai mood he uncommunicative, not he a word relates he has a very reserved nature, therefore he doesn't communicate, rather does he keep everything to himself
[10] manu tataura resolute disposition, unwavering disposition, inflexible disposition, firm will

manu ngani tataura, japa pani ngani
I have a resolute will and show no fear
Context: As though I should move out of their way! Just let them come!
[11] manu gilbarini scornful, disdainful, insubordinate spirit; haughty, conceited, self-conscious [sort of] temperament

ngani manu jurangu gilbariji, jura wata materi ngani jeri
my spirit regards you with scorn, for you are not men like me
[12] manu murkamurka contentious, wrangling, quarrelsome spirit; quarrelsome nature ("temperament")

kana jidnita manu murkamurka, murla pani jidni wirariji
you have a contentious nature, and walk about restlessly, (seeking only to stir up trouble.)
[13] manu tjanka mild, peaceable temperament
Idiom: the expression ngapa jeri like water means no wrinkles in the face, i.e. no distorted ideas. nganita ngapa jeri kurla ngamai, ngani murla pirna kana pratjanani, manu tjanka ngani I water like smooth sit, I peace big people to all, temperament soft I I am as smooth as water, maintaining firm peace with everybody, for I have a mild temperament
[14] manu paldrurina explosive nature
Context: in the good sense [of the term]); a disposition that cannot be stirred to anger, but is yielding in the pursuit of peace; a disposition that in word seeks to bring a neighbour's good points to light; an obliging, yielding disposition. jinkiau poto ninaia nunkangu, nula manu paldrurina ngamalkananto murlali ngamala give thing him to him, he temperament should have exploded contented to sit indeed, give the thing to him, so that he doesn't always emphasize the shady side i.e. have reason to complain, but seeks to expose the good points, so that he is contented and says pleasant things.
[15] manu paldrurina explosive temperament
Context: in the bad sense [of the term]); a nature that is easily offended, that explodes and gets irritable; a temperament that quickly flares up manu paldrurina judla, tirialau mudala bakana, ngurali judla jatamaliati temperament to burst (as in the case of some fruit or seed-pod) you two, you two fight to finish up also, constantly you two [will] otherwise argue you both have an explosive (out-bursting) temperament; have a real good argument (fight), both of you, otherwise there will be no end to your bickering
[16] manu gritji disquieted [nervous] disposition
Context: a fidgety or restless temperament kana naupara minani manu gritji ngananateriji, wata nguru ngamani, nulia tjikatjika nunkani ngundrai kara man this one why disposition disquieted to be oneself, not resolute (firmly sitting) (person), he misdemeanours his remembers perhaps this man has an uneasy dis-position, he doesn't stay anywhere for long, perhaps he is mindful of his misdemeanours which cause him disquiet so that his restless conscience haunts and torments him on every side.
[17] manu ngumu good disposition
Context: a conciliatory [spirit], an agreeable temperament jaura jerra padakanimai, ngaiani manu ngumu wora ngamai, wata tirimalina ja wata kaldri ngankijiribamalina ja wata jatamalina words thither carry, we disposition good sit, not to fight with each other (in reality) and not bitterly to speak to each other and not to argue with each other tell them that we are favourably disposed (well disposed) towards them: that we don't want to fight, or carry on a bitter parley, or want to argue with them In short, tell them that we are adopting a peaceful attitude towards them. Note that (wora means dispositions.
[18] manu ngurangura unchangeable nature or disposition; staid, resolute character

naujata manu ngurangura kurla, wata nulia ngaianina ngundrala nganai
he is such a staid [and] steady character, that he will not think of us

Context: as not in the past, so not in the future.
[19] manu kupiri character that does not like to wander about

jidnita pinaru manu kupiriko ngamana parapararanateriji, wata mita piri kulno bakana wirarina
you venerable old gentleman have a nature that has become so firmly established here, that you do not even wander about to any other strange place
[20] manu piltjaru scatter-brained character

jurata kana manu piltjaru, wata jura talku ngundrai
you are not of a unanimous opinion, because you are not giving the matter proper consideration

Context: i.e. of variable opinions.
[21] manu kulno of one mind and opinion

ngaiana pratjaterina manu kulno nganai
we all (myself included) are of one and the same mind [or opinion]
[22] manu ngiringiri capricious, fickle character
Context: i.e. one that thinks this way today and differently tomorrow. kana naujata manu ngiringiri, worderu nauja kara nganai? man he character irresolute, how he probably is? that man has a vacillating nature (temperament); one doesn't know what to make of him
[23] manu watawata thievish character
Context: an independent, undaunted, bold character. kana naujata manu watawata, nulia kana nari tala tikai man he spirit free, he people dead names mentions this man is of a bold character, for he does not hesitate to mention dead people's names
[24] manu taritari timid character

kana naujata manu taritari, wata nauja kana nari tala tikai
this man is of a timid character, for he does not dare to mention a dead person's name
[25] manu patana patient character

manu ngani patajiluwai, bulu pariparina
my spirit has been patient till now, in that I would like to see him (her, it), but so far I have [been able to] spy nothing
[26] manu patijiritjina emotional character

nauja kana karari manu patijiritjiji, nulia ngandri nunkani najina warai
this man is moved in his spirit today, for he has seen his mother again
[27] manu muluru worthy, respectable character
Context: [with] a dignified bearing. kana naujata manu muluru ngamai, wata nauja pirkiji man he character dignified sits, not he plays this man has a dignified bearing; he does not play with us
[28] manu baku without feeling
Context: he is always the same. kana naujata manu baku ngamanateriji, wata nauja tiri ja wata nauja daudauai man he feeling without (none) sits on his own, not he angry and not he prevents that man is utterly without feeling; he neither gets upset nor takes defensive action
[29] manu ko unwitting character

ngani manu ko wokarana warai, ngato ngundrana warai tana ngakangu manju
I came as an unwitting character, thinking they would be friendly disposed towards me

Context: but this has not been the case.
[30] manu budukulu quiet disposition
Context: a restrained temperament; an unassuming character. ngani budukulu ngamana warai, mapaterianau ngana ngarala I discreetly sat [back], gather [pl.] around me to hear I have been silent hitherto, now let everybody come near to hear me
[31] manu tiri bad nature
Context: an irritable character; quarrelsome temperament. manu tiriko nauja wokarai, terkibana ngarila kana kulnuni spirit angry he comes to set up to let down person one he is advancing in a very agitated mood to fell a man with the spear
[32] manu mita jeri character comparable to the ground
Idiom: a character that is deemed to be worthless. "Comparable to the ground" is a very disparaging and disdainful judgement of someone. manu ngani jurangu mita jeri, wata ngato jurana ngantjai nature I to you ground like, not I you love you regard me (my character, my ways and manners) as worthless, therefore I cannot love you either
[33] manu wulu just and upright character

kana naujata manu wulu, wata nulia ngantjai tjikatjika ngankala
this man is an upright character; he doesn't want to do anything improper
[34] manu wuldru restricted (narrow) nature
Idiom: a timid character, a nervous temperament. kana naujata manu wuldru jatanietja, wata nauja marapu jatai man he by nature nervous (narrow) speaker, not he much says this man, as a speaker, is of a very nervous disposition, therefore he also does not say much
[35] manu marapu many moods; all sorts of ideas

ngani manu marapurina warai jiritjina, ngani ngamajila kurana warai
I had all sorts of ideas when I got up this morning, but since I could not arrive at a decision, I have resolved to undertake nothing but to stay put (sit down)
[36] manu morlalu positive, truth-loving, sincere character

tanaka kana manu morlalu ngamalkai, wata pota kulno tana ngaianina jiedina warai
those people there are of a sincere character, for never once have they lied to us
[37] manu wordu short, abrupt temperament
Context: [probably meaning] a hasty nature, temperament or character. nauja kana manu worduko, nauja jatai ja wapai nurujeli he man temperament short, he says and goes quickly this man has an abrupt nature: what he says he also quickly does
[38] manu parara satisfied nature; contented disposition

manu parara ngani ngamai, wata ngani morla ngundrai manila
in spirit I am contented, [therefore] I do not want to collect anything more than what I already have
[39] manu puntulu covetous nature; covetous type of disposition (temperament)

manu puntulu ngani, ngato ngantjai kulno morla manila
I am of a covetous disposition; I always want to have more
[40] manu wolkawolkarini longing, wistful mood
Context: i.e. a spirit that frets it self away in the [hope] of meeting [somebody], not unlike homesickness, with the sense of forsakenness. kana naujata wolkawolkari, milingeru nauja jindrai nejini, ja wata mudai man he wistful, always he is crying for elder brother and not stops this man is deeply fretting and pining for his [elder] brother, so that he constantly cries [and never stops]
[41] manu mandru two frames of mind
Context: ie. equivocal nature. manu mandru ngani wapala wapai: ngani tarpila nganai kara, ngani wiringala nganai kara natures two I go will: I stop will perhaps, I pass by will perhaps I am leaving in two frames of mind: I am not yet certain whether I will stay with them or whether I will pass them by
[42] manu parkulu three frames of mind
[43] manu kati determined, inflexible frame of mind; resolute character

kana naujata manu kati ngamateriji. wata nauja ngaurongauro wondrateriji
this man sits there like one who is [completely] wrapped up in himself, for he does not even display a sign of sadness
[44] manu jerto contented nature
Context: similar to No. 38.
[45] manu bulu white nature
Context: nature capable of [patient] waiting.
[46] manujeli ngujamana to have a portentous nature that senses or anticipates

ngani manujeli ngujamana warai, tanali nina nandrala nganai
I already sensed that they were going to kill him
[47] manujeli karina in spirit to follow; in spirit to accompany

ngani jinkangu manujeli karina warai, jidni naka ngamanani
I was with you in spirit while you were [sitting] there
[48] manujeli karkana in mind or spirit to call

ngani jinkangu manujeli ngundrana warai jidna karkala
in spirit I was thinking of calling you
[49] manujeli ngundrana in spirit to recall, ponder
[50] manujeli ngundraterina in mind to dwell on oneself; to think oneself important
[51] manujeli najina to see in spirit
Context: to covet, to have a passionate desire for (something).

:

ngaiani manukulnurina warai, karari ngaiani kulnukulnuni ngamai
we have reached agreement, and now we live together in perfect accord

:

ngani manumaltirina warai tanangu tirietjani
my temper towards these antagonists has cooled down

Spelling: manu manyu-ri0rna

kana manumanjuriabakamai, wata milingeru tiri
man, do for once be friendly disposed, and don't always be ill-tempered

:

manuta ngani matja maraltjanganajila, widlakupata ngundrana
my spirits rise, when I think of my wife and children

:

kana manjura manumurkamurkarina kurai, minala jura wata jinkinantuta paninita?
but you are friendly people, [yet] you incite the man to become more quarrelsome; why is it that you don't give him anything when he has nothing?

:

manungumurina ninapara ngamalkau, waka wokaribalalu
keep on cheering this man up, and don't leave off until he is in real good spirits

Spelling: None

Ethnography: So as not to be continually reminded of those who are deceased, it is customary not to remain in the vicinity of their graves.

ngaperi, neji ja kaku nunkani matja nari, nau matja morla manungurangurarina warai naka ngamala
in spite of the fact that his father, elder brother and sister have died there, he still persists in the idea of staying there

:

ngani manungururinanto, kanali ngana jupanani tananguja potuni
I will not give in, when people pester me about these things

:

ngani manutataurina warai poto ngakani kantji manila
I decided [definitely] to take my things away from him

:

Spelling: mapa-mapa-Ra-rna

Spelling: mapa-mapa-Ra-tharri-rna

Spelling: mapa-rna

[1] kana mapana to gather, call people together
[2] paua mapana to gather seed
[3] poto mapana to accumulate property
[4] pita mapana to accumulate weapons
[5] marda mapana to collect or fetch mill-stone and pounding-stone
[6] kupa mapana to congregate children together
[7] kapi mapana to gather eggs
[8] mita mapana to heap up soil
[9] jaura mapana to collect, gather news
[10] mudla mapana to bring people (faces) together
[11] moku mapana to pick up or collect bones
[12] ngapa mapana to cause water to congregate (run together) into a hole
[13] tupu mapana to heap up smoke
Context: to lay a lot of green branches (bushes) on a fire, causing it to smoke profusely.
[14] talara mapana to accumulate rain
Context: by means of a ceremonial song to cause the [rain] clouds to mass together.

Spelling: mapa-ipa-rna

[1] poto mapibana to carry things together

poto nunkani mapibau! nulu ngunku najila tikananto
gather his things together, so that, when he returns, he finds them in one place
[2] buka mapibana to gather food together

ngaiani buka nunkangu mapibananto, nau jerto pantjila tikananto
let us collect [some] food for him, so that, when he returns, he can satisfy his appetite
[3] paua mapibana to gather seed
Context: for food.
[4] mapibana kurana to collect and lay together in one heap

nulia poto nunkani mapibana kurana warai wapala
he laid his goods and chattels neatly together [in a heap, in readiness] to go walkabout

Grammar: adverb use.
[5] mapibana tikana to return to collect [one's goods]
Grammar: adverb use.
[6] mapibana wirina to enter in order to collect
[7] mangawaru mapibana to bring a widow inside
Context: to take away her sorrow, or to terminate her period of mourning.
[8] jaura mapibana to go and bring news
Context: to go and see and listen how the situation stands, and then to return and report on it.
[9] kudnabutara mapibana to collect dust
Idiom: literally, 'to carry dust that they stirred up against us', i.e. to wrangle with them like they wrangled with us. tanali ngaianina dijana warai, ja ngaiani manju, karari ngaiani woninanto kudnabutara tanani mapibala they us have beaten and we peaceful, now we want to begin dust theirs to collect they knocked us about [even] while we had no argument with them; now let us start to retaliate
[10] tapa mapibana to inflict wounds in retaliation

tanali ngakani kupani tapa jinkina warai, ja ngato kupa ngakani tapa mapibala nganai
they inflicted injury upon my child; [so] I will avenge [my child] in retaliation

Context: to inflict injury upon them like they caused upon us
[11] kanta mapibana to gather grass together (with which to cover the wurley)
[12] muntja mapibana to avenge someone's sickness
Context: i.e. his death

Spelling: mapa-iyirpa-rna

Spelling: mapa-iyirpa-rna-yitya

Context: one who foolishly believes Reuther: "der alles aufglaubt". everything, and who starts a fight, even on the merest pretext.

Spelling: maRa

Grammar: masculine gender.

[1] marali ngankana to work with one's hands
[2] mara ketjaketjana for the hand to hurt
[3] marali karkana to beckon with the hand
[4] marali jinkina to hand over, to give
[5] marali tertapana to push away with the hand
[6] mara wondrakaterina to indicate a number by hand
Context: on the fingers.
[7] marali jekibana to query with [a gesture of] the hand
[8] marali kalabana to answer with [a wave of] the hand
[9] marali ngapa tanana to drink water out of one's [cupped] hand
[10] marali turipaterina to besprinkle oneself by hand
[11] marali dijana to throw by hand
[12] marali nandrana to beat with the hand
[13] mara tepi good, firm (healthy) hand
[14] mara waka small hand
[15] mara ngurunguru strong hand
[16] mara wanjingura withered hand
[17] mara wordu severed hand
[18] mara wutju longish hand
[19] mara pirna big hand
[20] mara milja scabious, mangy hand

Spelling: maRa warra

Grammar: masculine gender.

Spelling: None

Grammar: vtr and vi.

[1] marabakapirnali manina diligently to collect

kanali nulia marabakapirnali paru maniji
this man is very busily catching (or bringing in) fish
[2] Example:

kana najijata marabakapirna, wolja nulia jama mudala nganai
this man is very industrious; he will soon have his fishing-net finished
[3] marabakapirnali dijana to make a desperate effort to kill

ngani nurujeli wapala nganai, tanali ngana marabakapirnali dijana wiriati
I will quickly run away, for they will not hesitate to come in and kill me
[4] marabakapirnali tajina to eat in haste

nulia marabakapirnali jaua tali, nauja nurujeli mudala nganai
he eats 'jaua' very quickly; he will soon be satisfied
[5] marabakapirnali punga wotina to build diligently on his hut
[6] marabakapirna jatana to speak very guickly; to whizz out the words

Spelling: maRa thungka

Grammar: masculine gender.

Etymology: [derived from] mara hand and dunka foul, putrid, hence 'putrid hand', indicating things once held by the hand that now lingers in the grave.

Ethnography: A father's heir is his brother and a mother's heiress is her sister. A son or daughter would always be [unhappily] reminded of the parents if the deceased's property were left to them.

[1] poto maradunka inherited property

tanaia poto, maradunka nunkani. ngato ngamalkai
I have the things that he left behind
[2] Example:

ngakani noaia ngatata tarananto, poto nankani maradunka manila
my deceased wife's sister is to come and fetch her inherited property (heirlooms)
[3] marda maradunka inherited millstone

marda ninapara jerra padakau kutibala, maradunka, ngato wata ngantjai ninaia kanani jinkila
carry this millstone away and bury it over there, for it is an heirloom (from my father who has no brother), [and] I don't want to pass it on to the people
[4] paua maradunka inherited seed

nanapara kutuni jura tapanimai, ngana poto wolja kalala jinkila
[by all means] eat that seed there in the pit, and give me something else in exchange. (Remark made by a son)
[5] pita maradunka inherited weapons

pita maradunka tananaia kaluwani, jurala jerra jinkimalila
gather the weapons (of my deceased father) together, and divide them amongst each other
[6] billi maradunka inherited net-bag

billi maradunka nanapara jundru maniau, ja jinkani billi ngana jinkiau!
you take this inherited net-bag for yourself, and give me yours in exchange
[7] jama maradunka inherited fishing-net

Spelling: None

Etymology: meaning: one who stretches out his hands.

Spelling: None

Context: as when throwing a ball into the air and catching it when it falls. tjaputjapu pirkinani kana marajeruwai patala ball when playing people stretch out hands to catch when playing ball, people stretch out their hands to catch it

:

Spelling: None

Context: e.g. those of a dead man, or of one who is to be strangled.

Addition: There is no entry No. 1171.

:

Spelling: None

Context: as at departure. tana widlakupata ngaianingu marajeruwintila wapaia, ngaiani puntinani they women and children towards us stretched out their hands we while departing as we were leaving, the women and children reached out their hands towards us

Spelling: None

Context: e.g. a small child, when it wants to be picked up.

Spelling: None

Mythology: This word originates from the legend of Darana, whose "people" were mostly crippled and had to crawl along on the ground.

[1] ngantini marakana to creep up on [or to stalk] an animal

ngantini ngani marakana warai kanta kurukuruni nandralalu
I crept up close to the animal [hidden] behind (also 'in') the grass, until I could kill it

Context: to approach an animal from behind a bush
[2] muntja marakana for a sick man to crawl

muntja naujata marakajila, diltja madlentji nganana
this sick man totters along very shakily, as his muscles are still weak

Context: he totters along very unsteadily.
[3] Example:

butju ninapara ngato najina warai marakanaterinani turuja
I saw how this blind man felt his way up to the fire
[4] kupa marakana for a child to crawl
[5] Example:

tjukuru ninkida marakana warai, karakara jelapara tana
kangaroos have been hopping around here; they must be somewhere in the vicinity
[6] marakana tarana to crawl upwards, to crawl out
Grammar: adverb use.
[7] jaurandru marakana tarana to crawl out of words
Idiom: to reach agreement over something. ditji wakani ngaiani jaurandru marakana tarana warai, matja talku ngankana warai sun small we from words crawled out have, [only] just right have made we have been discussing the matter practically since sunset, [and] only now have we reached agreement
[8] ngapandru marakana tarana to crawl out of the water

:

[1] Example:

marakarla wolja dikau woljaia, ngato poto jerra padakala nganai ngadani
return empty-handed (without things) now for a while; I will bring the things for you later on
[2] marakarla wapana to go empty-handed

minandru jidni marakarla wapana warai, woderi kirra jinkani?
why did you go away empty-handed? where [in the world] is your boomerang?
[3] marakarla ngamana to sit down without anything

marakarlalu ngani ngamaita, wata ngana kulnujeli jinkiji potota
I am poor, yet no one gives me anything

Context: to be poor, ownerless.
[4] marakarla wirarina to travel empty-handed
[5] marakarla warawarapaterina to pretend to be poor; to pass oneself off for poor
[6] marakarla ngatjina to beg like a poor man
[7] marakarla milkirina being poor, to envy others
[8] marakarla junka pantjina as poor, to grow dissatisfied,
Context: being poor, to grow annoyed with those who have possessions
[9] marakarla karla kuriterkana out of poverty, to steal

:

[1] Example:

marakulnujelildra ngatota jama dakai, jura ngarla jidna maramarapujeli dakanita
I have to weave at my net single-handedly, but there are many helping you
[2] Example:

marakulnujelildra ngatota buka kampai kupa marapunita, minandru jura ngakangu wata marangokai
I have to collect food singlehandedly for a lot of children; why don't you [pl.] help me?
[3] Example:

marakulnujieli ngato tanana kupa parkulu pirna ngankana warai
I have reared these three children on my own
[4] marakulnujeli punga wotina to erect (my) wurley single-handedly
[5] marakulnujeli poto ngankibanaterina to prepare things for oneself single-handedly

:

[1] Example:

kanata wapala wapaia marakulno
five men went away
[2] Example:

warukati marakulno ngaiani najina warai
we saw five emus
[3] Example:

kintala marakulno ngato ngamalkai
I have five dogs
[4] Example:

neji marakulno ngato ngamalkai
I have five [older] brothers
[5] poto marakulno five articles
[6] pitjiri billi marakulno five net-bags full of tobacco
[7] ngura marakulno five huts [or wurleys]
[8] kapi marakulno five eggs
[9] kalti marakulno five spears
[10] kirra marakulno five boomerangs
[11] ditji marakulno five days
Idiom: [literally: five suns].
[12] nariwonpa marakulno five grave-mounds
[13] panto marakulno five lakes
[14] mardawonpa marakulno five hills
[15] woldra marakulno five summers
[16] ditjiwaka marakulno five stars

:

Spelling: maRa kurnu-ri-rna

Context: i.e. to multiply by five; to increase to five; to diminish to five.

tanaia kapi marakulnurina warai
they have increased to five

:

[1] tala maralje reddish skin
[2] mudla maralje red face! (nickname)
[3] turu maralje glowing coals
[4] mita maralje reddish earth [or soil]
[5] ngapa maralje reddish water
Context: brackish water in a swamp.
[6] kalka maralje evening red; red sunset
[7] ngura maralje camp illuminated by the morning's red glow
[8] tiwi maralje red flower
[9] mara maralje red hand
Idiom: one who is always [ready (to] strike an immediate blow.
[10] milki maralje blood-shot eye
[11] mana maralje red mouth
Idiom: one who always indulges in base talk.
[12] para maralje somewhat bleached but not quite black hair
[13] tandra maralje red fruit
[14] mura maralje red [edible] root
[15] kanta maralje reddish grass
[16] kindala njurdu maralje reddish dog
[17] ditji maralje bright sun; bright stars
[18] kinta maralje red in the mouth of a fish
[19] kutja maralje red feathers
[20] marda maralje red stone
[21] buturu maralje red dust

Spelling: marralyi ngana-rna

Spelling: marralyi-ri-ipa-rna

Spelling: marralyi-yitya

Context: rain from the south.

Mythology: The mother of Ngatanimaralje had a pale-looking Reuther: "weisslichaussehend". daughter, as her name indicates. On looking at her daughter, she remarked: 'she is maralje' 'reddish'.

:

[1] kupani maraltja affectionate towards a child
[2] mitani maraltja tender, affectionate (feelings) for home; homesick
[3] kanani maraltja gentle towards people
[4] potuni maraltja fond of one's possessions
Context: unable to part with them
[5] manu maraltja tender, sensitive disposition

ngani manu maraltja, ngato kana ngakani ngundrai
I have a tender disposition and think of my people
[6] maraltja turarana to be worried in one's sleep

ngakani jamani ngani maraltja turarana warai, watarali jama ngakani wokaribaiati
I was anxious in my sleep about my fishing-net, for I was afraid the wind might tear it

Grammar: adverb use.
[7] kutuni maraltja sensitive about the hole (grave)
Context: sensitive about a child that is dead and buried.

Ethnography: Children are not buried deep in the ground, for it is felt that the deeper they are buried, the further removed they are.
[8] mara maraltja gentle hand; generous hand
Context: hand with a gentle touch; hand able to part easily with things. kana naujata mara maraltja, nulia poto piltjaru ngankai man he hand liberal, he things scattered makes (distributes) this man is open-handed, for he shares his possessions
[9] tidna maraltja soft, tender feet
Context: soles of the feet (that tread softly). tidna maraltja nauja palkana warai poto kurieli manila feet soft he went things secretly to fetch (steal) he stole away quietly to pilfer something
[10] billi maraltja karibana to hang a net-bag loosely
Context: not tightly, onto a tree. ngato billi ngakani maraltja karibana warai jelaua, nau purila wapaia kara I net-bag mine not tightly hung up somewhere, he fell down perhaps I did not tie (hang) my net-bag up [very] firmly over there; perhaps it has fallen down
[11] maraltja jatingana to inform, to let know, to instruct in passing

nauja ngaianangu maraltja jatingana warai, ngaiana palkanimai nunkangu wapantina, jaura mutulu ngarala
he merely instructed us in passing; let us follow him up to hear exactly what he wanted to tell us
[12] mita maraltja smooth ground
Context: without thorns and stones, therefore pleasant to walk on.
[13] wajimana maraltja light, showerless, fast-fleeting rain-clouds
[14] talara maraltja drizzling rain; light rain
[15] miljaru maraltja mild night
Context: not cold, hot not, and no wind.
[16] ngapani maraltja careful with water
Context: i.e. not treating it wastefully.
[17] noani maraltja gentle, affectionate towards one's wife

Spelling: None

Mythology: The mother of Kakalbuna travelled about very affectionately with her son who had been killed, carrying him home over a long distance.

Spelling: maRa mandra

Grammar: masculine gender.

Spelling: maRa mani-rna

[1] paua maramanina to store up seed

ngato paua marapu maramanila nganai pitaraia
I will store up a lot of seed for the dry season. (It is preserved in a pit in the ground)
[2] poto maramanina to collect things together, to procure, to fetch

ngato poto marapu maramanila nganai, ngakangu jura milkirinanto
I will collect so many things for myself, that you will want (be able) to envy me
[3] turu maramanina to collect firewood

turu marapu maramanianau kilpali karari
fetch plenty of firewood to this spot, for it is cold today
[4] kanta maramanina to gather brushwood

ngato kanta pirna maramani ja nganai punga waipala
I will gather plenty of brushwood with which to cover his wurley
[5] pungamoku maramanina to gather boughs for the framework of a hut [or wurley]
[6] katupita maramanina to fetch, gather branches for a windbreak
[7] jama maramanina to make a net in good time
Context: not starting to weave it [merely] when it is required. jama nulia waruluku maramaniji, wolja ngapa mudana ngarinanto fishing-net he long ago wove in advance, soon water to cease must recede he has woven himself a fishing-net this long time- already; now the water neads only to recede and he will be able to launch it.
[8] marda maramanina to procure a millstone in advance

marda bakana maramaniau, paua bakana ngundrana
bring the millstone here, too, and remember that we have seed

Spelling: None

Idiom: literally, 'smooth-handed'

Mythology: This word originates from the legend of Kujumokuna. Since he always treated his adherents with kind [consideration], this attribute of his was called maramanju.

[1] maramanjujeli ngamalkana carefully to watch over; firmly to hold; carefully to preserve

maramanjujieli kupa najinajibanau, tana mauarli ngamaiati
provide for the children properly, so that they have something to eat
[2] maramanjujeli karkana kindly to invite

tananaia ngaiana maramanjujeli karkana warai
we kindly invited them

Grammar: vtr.
[3] maramanju ngamana to sit down together in a peace-loving manner

kana naujata maramanju ngamai, tiri pani
this man is always peace-loving and harbours no evil designs
[4] maramanjujeli poto dikalkana to return goods intact

nulia maramanjujieli poto dikalkana warai, wata nulia duljaduljamana warai
he has brought the goods back intact (in good order and numerically complete), so that nothing is missing

Grammar: vtr.
[5] maramanjujeli ngankijiribana carefully to prepare; properly to balance or adjust, to be unselfish or unself-seeking in barter trading

poto nulia ngana maramanjujeli ngankijiribanaterina warai, nauja kana manju
(at bartering) he struck a right balance of things, hence he is an unselfish man

Context: within the suffix -teri- in ngankijiribanaterina lies a secondary implication, [viz.] that he still holds the advantage due to his honesty. At the same time he saw that his compliance with legal custom was merely to his own advantage. It stands to reason that the satisfaction of the two parties will reward his unselfishness. He knows that.
[6] maramanjujeli kurana ngarina to lay down carefully

nari ninapara maramanjujeli jinkina ngarina, pudlaia kutuni kurananto
hand this dead man down carefully, so that the two people (in the grave) can bed him down nicely
[7] maramanjujeli makumanina to lift carefully on to the head

billi ngakani makumaniau, maramanjujeli ngaldra kurana tarana ngakani mangatandrani
let us together lift my net-bag carefully on to my head, (so that the eggs inside won't break)
[8] maramanjujeli noa ngamalkana to treat one's wife with respect

ngatota noa ngakanita [mara]manjujeli ngamalkai, wata ngato nana nandrai ja nankangu jatai jurangu jeri
I treat my wife with respect; I do not beat her nor [do I] argue with her like [I do] with you
[9] maramanjujeli ngankibana carefully to tend, look after

ngato ninapara butju maramanjuieli ngankijiribanateriji, wata jatanali
as for me, I am [carefully] looking after the patient, as is proper, and don't talk a lot about it
[10] maramanjujeli terkibana ngarina to put or lay (something) down carefully

marda ngakani maramanjujeli terkibana ngariau, naupara wokariati
put my millstone down carefully, lest it break
[11] maramanjujeli dukana to carry carefully on the hip

maramanjujeli bakana kupa dukamai, minandru jundru kupata nandrana palkanateriji?
carry the child carefully on your hip; why do you smack it for nothing while travelling along (for yourself)?
[12] maramanjujeli ngapa mandrana to carry water carefully
[13] maramanjujeli pirkilkana to play together peacefully

nejijeli jidna kupa maramanjujieli pirkilkamai; minandru jundru milkajita ninapara, kupa wakata?
you older brother, why don't you play peacefully (with your young brother)? [why] are you pinching him, though hE is only a small child?
[14] maramanjujeli wokara palkana to arrive in peace
[15] maramanjujeli turu miribana to be careful when kindling a fire
[16] maramanjujeli billi dakana to wee well
[17] maramanjujeli ngura ngamalkijiribana to keep a camp in order
Context: so that no fighting occurs. This is said with reference to the local headman (kapara).
[18] maramanjujeli panto ngamalkana to keep a lake well
Context: not to cast a magic spell over This sentence literally means: 'to guard or take good care of a lake'. a lake, and over the fish in a lake.
[19] maramanjujeli kurukurubana kindly to admonish; to offer friendly admonition
[20] maramanjujeli jaura ngankamalina to confer or deliberate with one another in peace
[21] maramanjujeli najila tarana to meet in a friendly way

:

Spelling: maRa marapu

Context: i.e. many-handed.

[1] Example:

maramarapujeli ngakani poto kampana warai, karari ngato poto marapu ngamalkai
I have collected my possessions with many a grab; now I also own a lot
[2] Example:

marakulno nganita, jura ngarla maramaraputa, jura ngakangu poto palpa jinkinanto
I am on my own, but you are many, therefore you can give me some things
[3] Example:

maramarapujeli ngaiani paua kampana warai, karari ngaiana paua pirna
we worked together to gather the seed, therefore we have a lot [of it]
[4] maramarapujeli nandrana to kill with many hands

maramarapujeli ngaiani tanaia tula nandrana warai, morla ngurunguru ngaiani, wata ngaianina kanali kudnamala nganai
with many helping hands we routed the strangers, proving ourselves superior; nobody can beat us]

Context: to help in killing
[5] maramarapujeli kapi kampana with many hands [cooperatively] to collect egg

maramarapujeli ngaiani nurujeli kapi marapu kampana warai, billi manamiri
we quickly cooperated to collect a bagful of eggs
[6] maramarapujeli tajina to help in eating

maramarapujieli ngaiani nganti tajina warai malkirita
at a ceremonial meal we lent a helping hand to eat the meat
[7] maramarapujeli dantjudantjumana to assist in the burial and the associated [rites and] ceremonies

warula ngaiani maramarapujeli nari dantjudantjumana wonti ja karari ngaiana kana ngaljengaljejelila dantjudantjumalkai
in days gone by there were always many of us gathered at a burial ceremony, but now we are only a handful (few)
[8] maramarapujieli mita balu ngankana muraia with many hands ground naked to make for a sacred ceremony
Context: to cooperate in clearing the ground for a sacred ceremony
[9] maramarapujeli manina to help to fetch

:

Spelling: None

Grammar: adjective and adverb.

[1] maramarru kampana diligently to gather

naupini kana maramarru, nulia paua marapu kampai
this man is industrious, he is gathering a lot of seed
[2] potuni maramarru keen after things

nauja kanata potuni maramarru
this man is very keen after things
[3] widla maramarru busy woman

nania widla maramarru, nandruja ngardu marapu kampai
she is a busy woman and gathers a lot of 'ngardu' seed
[4] mirka maramarru busy ants

mirka tanaia maramarru, kanta tanali maramaniji ja pita wocduwordu
ants are very industrious, for they collect grass and tiny sticks
[5] maramarru dakana busily to weave
Grammar: adverb use.

Spelling: maRa ngalki

Grammar: masculine gender.

Context: The two other fingers have no special designation. All the fingers together are called mara wora.

Spelling: maRa ngandri

Grammar: masculine gender.

Idiom: literally, 'hand mother'. The [native people] regard it as the mother of the other fingers.

:

[1] Example:

mita ngakanani bakana ngana marangokana ngamalkana tikanimai! ngani mita windri juranani ngamai
come back with me and help to protect me in my [own] country, for I am only sitting here among you in yours
[2] waltana marangokana to help carry

poto kara ngana marangokamai waltana, ngani wariwariati
help me to carry [these things], otherwise I shall become exhausted
[3] ngamalkana marangokana to help wait upon or take care of

kaparanau, muntjani ngana marangokana ngamalkana, tinkani nau milingeru walkiji
come and help me care for [this] sick man, for he is very restless during the night
[4] marangokana karkana to help invite or summon

ngani ngandandariji kulnujeli tananaia karkana, mita morla worita, marangokanau ngakangu karkala
I cannot summon them all on my own, for the country is too vast; help me to call them together
[5] kalala marangokana to help in return

jundru ngana punga wotila marangokana warai. ngani jinkangu kalala marangokala nganai turu waltala
you have helped me to build my wurley, so [in return] I will help you to carry firewood
[6] nandrana marangokana to help kill
[7] jaurali marangokana to offer verbal support; to encourage

:

Spelling: None

Context: i.e. to expand, to spread out. tana marangutateriji mita marapuni they their hands are stretching out land over much they are spreading out over a wide area of country

Spelling: maRankara

Grammar: feminine gender.

Spelling: maRa palka

Grammar: masculine gender.

:

[1] ngantini marapana too lazy to go hunting
[2] pauani marapana too lazy to gather seed
[3] potuni marapana too lazy to collect things
[4] pungani marapana too lazy to build a house

Spelling: maRa pirri

Grammar: masculine gender.

:

Spelling: None

Grammar: conjugates like a transitive verb.

Context: i.e. ten (fingers), ten besides me. kana marapratjana ten men apart from me, (I am the eleventh)

Spelling: None

Context: e.g. in a fight which [directly] concerns me I have the advantage over the opposing party, because we are ten against them.

Spelling: None

Context: i.e. ten including myself. kana marapratjaterina ten, including myself nine apart from me

Spelling: marapu

Grammar: indefinite.

[1] kana marapu many people
[2] paja marapu numerous birds
[3] kanta marapu lots of grass
[4] paua marapu heap of seed, lots of seed
[5] ngapa marapu lot of water
[6] pita marapu many trees
[7] marda marapu lot of stones
[8] mita marapu vast country
[9] buka marapu lot of food
[10] ditji marapu many days
[11] widla marapu many women
[12] jaura marapu many words
[13] tjuru marapu many different ideas
[14] milki marapu many eyes
Idiom: when many people are looking at one.
[15] mana marapu many mouths
Idiom: many rumours.
[16] talara marapu heavy rain

Spelling: None

Mythology: The numeral, generally, derives from the legend of Dimpiwalakana. It is he who is supposed to have formed the fingers from a clenched hand, At each completed finger he counted thus: "one, two, three", etc., and as he was finished with one hand [he said]: mara wora all on one hand, i.e. five, When he had finished with both hands [he said]: marapratjana all hands, i.e. ten. Likewise in respect to the toes.

[1] Example:

kanata ngaiani marapurina warai mura ngankala
many men have arrived on the scene for the presentation of the sacred ceremony
[2] Example:

paruni kana marapurina warai mauarli pitarala
during the present drought many [hungry] people (desert-folk) have arrived here to fish at the lake (water)
[3] punga marapurina for the wurleys to increase in number
[4] Example:

ngapa marapurina warai ngakana ngokana warai ngarimata
the water has greatly increased, because new floodwaters have come down
[5] Example:

paja marapurina warai talarani
many birds have come on the scene since the rain

:

[1] jaurali mararibana to urge on by word of mouth

ngato ninaia mararibana warai jaurali, nauja nurujieli dikananto
I urged him by word of mouth that he should quickly come back
[2] karkarkana mararibana to hard-press [someone] to go along

nulia ngana karkarkana mararibana warai, ja ngani nunkangu pankina warai, ja poto ngakani karari piltjaru
he tempted me to go along by constantly hard-pressing me, and [so] I listened to hin; but my things are now all over the place (some here and some there)
[3] Example:

talarali ngaianina mararibana warai, ngaiana wata punga talku wotinanto
the rain prompted us to erect our wurley in a hurry, so that we had no time to build it properly (neatly)

:

Spelling: None

Grammar: derived from mara hand.

[1] Example:

kana naupini mararina warai japali, tanali nina nandraiati
this man sped along on winged steps, for he was afraid they would kill him
[2] ditjini mararina to hurry and goad oneself on because of the [hot] sun

ditji ngaianangu terti wiriati, ngaiana mararinanto, jura milingeru mankali wapai
you always walk [so] slowy when we [actually] need to hurry, otherwise the sun will set when we are [only] half-way there
[3] talarani mararina to hurry on account of the rain

jidni ngamalalu wiriji talarani mararila godananilu
you keep sitting... until you want to go inside the hut; before it rains you then hurry yourself until it descends, (but you won't get your wurley finished any more)
[4] watarani mararina to hurry on account of the wind

ngani watarani mararina paraia, nguraia mindrina dikana
because of the wind I hurried and quickly ran back to the camp
[5] muntjani mararina to feel concerned about a patient

muntjani ngani mararina warai kulnulu ngamana, wata ngato ngantjana warai nau ngakangu kulnuni palinanto
I was concerned about the patient because I was on my own, and I didn't want him to die while I was alone
[6] kanani mararina to hurry on account of the people

jidnita taturu ngananateriji, kanani mararianimai tanaua worita
you are too slow, [so] hurry yourself because the people are already a long way ahead, (and we must catch up to them)
[7] mararina tikana to take urgent steps to get back, to hurry to get back

ngaiana mararina tikanimai, kana ninaua bakana ngundrana
[we must] hurry back for the sake of the man we left behind

Grammar: adverb use.
[8] mauarli mararina to hurry for hunger's sake

mauarli mararianimai, ngaiana wapala winkara maraia
we are hungry; so hurry yourselves, that we get to the 'winkara' and can eat our fill
[9] japali mararina to hurry in fear of

ngaiana talarajapa mararina warai, palarani nandraiati
we hurried ourselves in view of the rain, for we were afraid it might overtake us out on the plain, where we would not have been able to protect ourselves
[10] milki mararina to look about one nervously

japali ngani milki mararina warai, kirrani terti terkana
I was nervously very much on my guard, for I was standing in the middle where boomerangs were flying to and fro

Idiom: [literally] to hurry the eyes.
[11] tidnani mararina to search around anxiously for footprints

ngani milki mararina warai tidna jurana tintana. ja ngato jurana tidna dakuni mankamankana warai
I searched around anxiously for your footprints, for I was afraid of losing them, but I found them on the sandhill
[12] potuni mararina to be in a hurry after (certain) articles

ngani potuni mararina warai, punga ngakani jerkinani
I was in a great hurry for my things, when my wurley burnt down. (I quickly fetched them out)

:

Spelling: maRa tharka-rna

[1] potuni maraterkana to hold up one's hand for something

minandru jidni potuni maraterkai, poto marapu jidni?
why are you still wanting more, for you already have so many things?
[2] kanani maraterkana to stretch out one's hand towards people, to want more people

kanata tanaliwa maraterkai ngaianangu, nganako minani
those people there want us to come to them, but I don't know why (we are to come)
[3] pitjirani maraterkana to beg for chewing-tobacco
Context: not verbally. jidni milingeru ngakangu maraterkai pitjirani, jundru ninaia maniamai ngatjina mindrina terkaiati you always [to me] are begging for chewing tobacco, you him take to beg to run otherwise [will] stand you are always begging (standing by me) for tobacco; take this here, so that you don't need to come back begging again straightaway
[4] mauarli maraterkana in hunger to stand and wait

ngani jinkangu mauarli karari maraterkai, ngani nganti pani wirarina warai
I am standing hungry here beside you and waiting for something, for I caught nothing in today's hunt
[5] ditji maraterkana for the sun to shine all day
Context: without being covered by clouds.
[6] maraterkana karkana to raise one's hand and call out

kanani nunkangu jerra maraterkantiau karkala, poto ninaia ngato jinkinanto
[raise your hand and] call out after the man, for I still want to give him these things

Grammar: adverb use.
[7] maraterkana tarana to raise one's hand aloft

maraterkana taramai paja patala
stretch your hand up [and] grab the bird
[8] maraterkana ngarina to reach downwards by hand

maraterkana ngariau ngapa manila ngaiana tapala
stretch out your hand and reach further down to dip out some water, so that we can have a drink
[9] maraterkana karitjina to stretch out the hand and go around

kanani jerra maraterkana karitjiau, ngantia tana jera wapana karitjinanto
go over to those people - and call all who are sitting around to come here and sit around in a circle to eat meat
[10] maraterkana kurana to count on one hand
Context: on the fingers. jeruntja nau ditji maraterkana kurana warai tikalalu so many he days reckoned out on [his] hand until returning he reckoned out so many days on his fingers, until he should be coming back
[11] kantani maraterkana to reach out with the hand for grass

jurata wolja ngamai, nganita matja maraterkai kantanita
stay here yet for a while; I have already commenced to gather some edible herbs for you

Context: The people who are being addressed are guests, whom one does not wish to let go without [having received] hospitality.

Spelling: maRa tharka-ipa-rna kurra-rna

Idiom: literally, 'to extend the hand to sit down' - in the sense of the German saying, "Lebewohl!").

[1] Example:

kupa tana ngamalkamai, ngaperi pani, ngaperali tanana maraterkibana-kurana warai
provide for these children, for the father has left them behind (as orphans)
[2] Example:

kaparanau! ngaiana kana ngalje, jela ngaiana ngamala ngunku, kanali ngaianana maraterkibana kurana warai
come, let us camp (sit down) together; we are few in number, for the others have deserted us
[3] Example:

jurana widla materali juranali maraterkibana kurala wapaia?
have your husbands deserted you women?
[4] Example:

woldrawirdi ngaiana paja ngandringaperi dijana warai ja wolka jeruja palaranila, ngandringaperali tanana maraterkibana kurana warai
yesterday we killed the mother and father bird, and so the young ones are on their own, for mother and father have left them
[5] Example:

tanali neji ngakani nandrana warai, ja nulia ngana maraterkibana kurana warai
they have killed my elder brother, so that I am now on my own
[6] Example:

kapara ngaianani matja palina warai, nulia ngaianina maraterkibana kurana warai
our headman has [just] left us and bidden us farewell

Spelling: maRa thuku

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Spelling: None

Context: in order to take, to give, to call.

[1] marawarpina wondrana to stretch out the hand (arm) and indicate
[2] marawarpina jinkina to extend a hand to give

jidniko marata ngakangu warpiji, jidni ngarla muntamarata, tanaia muntjapata
you extend a hand to help me; you are generous, but they are stingy
[3] marawarpina manina to reach out a hand to take

minandru jidni ngakangu marawarpiji manila?
why do you reach out your hand to me, wanting something from me? (I owe you nothing)
[4] Example:

kanali ngaldrana ninkida jupai, marawarpiamai Kaurikutulani tanana karkala
the local people leave us in no peace; summon those from Kaurikutula (to come and help us)
[5] Example:

tanali marawarpiji ngaianangu, tanana maragala ngaiana wapananto
they are stretching out their hands [to us] to come and help them
[6] Example:

jura ngantjanani ngaianina nandrala, ngaiani bakana kamanelini marawarpila nganai tananaia karkala
if you want to fight us, we will extend a hand to our friends to come to our aid

Spelling: None

Grammar: or marakarpaterina.

nauja marakarpaterina ngamai baku, morla ngumu nauja patijiritjinanto turu manila
[there] he sits [in idleness] with folded hands; he would do better to bestir himself and fetch some firewood

Spelling: maRa wutyu

Grammar: masculine gender.

Context: literlly, 'long finger'. It is looked upon as the seed-slurping finger.

Spelling: marda

Grammar: masculine gender.

Ethnography: These millstones are brought from Jidniminka for purposes of trade. The Jandruwonta and Jauraworka people are the owners of this stone-pit, which is of great importance to them for the bartering trade. A good millstone passes for a considerable fortune. In the first place, one has to pay heavily for it; what is more, it is not a trifling matter to have to carry such a [large and heavy] stone on the head. Many an older brother has traded his sister for a good millstone. Thus a certain Tjerkilina carried such a millstone from Pirikundi on behalf of Pajawalana, who thereupon gave him his sister as wife. Anyone who did not have a stone was called bakubaku. These bakubaku folk bring their seed into the camps of those who possess stones, and pound it there, but the stone may not be taken outside of the wurley. If the camp is deserted, the stone is buried. Owners [of millstones] are called marda-kapara stone proprietor. Several weeks ago an old Christian by the name of Simeon bequeathed his millstone to me; I consider this a great honour to myself. As an heirloom, this stone is often passed on to the youngest brother [of the deceased]. Children should not possess their father's millstone, because thereby they would ever and again be reminded of their father. If no younger brother is [still] alive, then the children smash their father's millstone. Before the stone is lifted from the stone-pit on to a man's head, it is told: Mai! mankara ngundrau, nani karari ngamai ngurani, ngauariau! nurujeli ngaldra wapai mankaraia now, think of the girl living in the camp (to which I am going to carry you); think of that, and make yourself light! we will both hurry to the girl The purpose of this is that the stone should not weigh down too heavily on the head.

Mythology: When millstones are quarried by the Jauraworka men, the sacred chants of Ngardutajina are repeated.

[1] marda panki edge of a millstone

marda pankini muruworau balu ngankana!
rub the edge of the mill-stone to make it smooth
[2] marda mandra bottom face of a millstone
Idiom: literally, 'body of a millstone'.
[3] marda mudla tip of a millstone
[4] marda woda end of the millstone
[5] marda doku upper face of the millstone
[6] marda ngarrana to place the millstone in a sloping position
Context: so that the seed runs off into a wooden bowl.

Spelling: marda kuparru

Grammar: masculine gender.

Context: i.e. the stone that is used for pounding [or grinding seed].

Spelling: None

Grammar: feminine gender.

Ethnography: This stone is procured from Jediana, which area belonged to the Wonkaranta people. Whole expeditions would go there, attended by sacred ceremonies. It would usually take two to three months before such a caravan [of travellers] returned.

Spelling: None

Grammar: feminine gender.

Ethnography: The following types of seed are pounded on it: ngardu, wirra, kuntjiri, kalju, palkara, dilikawirra and kalumpa. 'To pound seed' is termed paua dakana. In this instance it is called paua pitana. The [above] type of stone is found at Kandrimoku, and for that reason is traded by the Diari people. Here also the pounding-stone is called marda kuparu (as in No. 1084) The distinction between masculine and feminine stems from the fact that originally the muramura ground the seed, whereas the women pounded it.

Spelling: marda pulu

Grammar: masculine gender.

Spelling: None

Etymology: composed of marda stone, bulu white; bright, and -na he, signifies 'white stone or one that is the colour of a white stone'.

Spelling: marda purru

Grammar: masculine gender.

Spelling: marda-yitya

Grammar: masculine gender.

Context: and has it under constant surveillance.

Spelling: marda kakatyi

Grammar: masculine gender.

Spelling: marda kalara

Grammar: masculine gender.

Spelling: marda kalikali

Grammar: masculine gender.

Etymology: Derived from marda stone and kalikali slope, incline.

Spelling: marda kultyi

Grammar: masculine gender.

Spelling: marda-lha

Grammar: masculine gender.

Ethnography: This is the name given to the people, in whose tribal area these stones are to be found.

Spelling: None

Grammar: masculine gender.

Context: found on many a flat, as though they have been strewn there.

Spelling: marda manga thandra

Grammar: masculine gender.

Spelling: marda marralyi

Grammar: masculine gender.

Spelling: marda milpi

Grammar: masculine gender.

Spelling: marda milki thandra

Grammar: masculine gender.

Spelling: marda milpiri

Grammar: masculine gender.

Ethnography: People who have a high forehead are considered to be clever, and are usually chosen to become instructors in [tribal] law.

Spelling: marda palara

Grammar: masculine gender.

Spelling: marda palipali

Grammar: masculine gender.

Context: i.e. presumably a flat-topped hill, or table-mountain.

Spelling: marda pantya

Grammar: masculine gender.

Spelling: marda patyirla

Grammar: masculine gender.

Spelling: marda pirda

Grammar: masculine gender.

Spelling: marda thandra

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Ethnography: with which a millstone is "picked" when it has become too smooth.

Spelling: marda thiwithiwi

Grammar: masculine gender.

Spelling: marda tyilpityilpi

Grammar: masculine gender.

Spelling: marda tyirityiri

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Spelling: marda thurla

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Spelling: marda wakarra

Grammar: masculine gender.

Spelling: marda wanpiwanpi

Grammar: masculine gender.

Spelling: marda wanpa

Grammar: masculine gender.

Etymology: Derived from marda stone and wonpa hill.

Spelling: mardu

Grammar: masculine gender.

Ethnography: There are two classes which are permitted, on a reciprocal basis only, to marry from one into the other. These are: Mattari and Kararu, or Kulpiri and Tidinwa. Adherents of one [and the same] class call each other neji brothers The names Kulpiri and Tidniwa are the Jandruwonta equivalents of the Matteri and Kararu class names of the Diari, etc. (idem, p.91).

Mythology: The division of mankind into two separate classes is attributed to Mandramankana. Class is transmitted (inherited) through the female (mother's) line. See the legend of Mandramankana elsewhere, and the classes together with their names.

Spelling: marduka

Grammar: feminine gender.

Ethnography: This word has the same meaning as pintara, but bears reference to the mother.

Etymology: Derived from mardu totem and -ka from kaka my mother's brother, i.e. my uncle, [the word] means: 'my mother's brother's (i.e. my uncle's) totem'.

Ethnography: The pintara and marduka relationship allows a man to go into strange tribal territory, where either his father (if he settled down within another tribe) or his mother spent their childhood years. A man may stay there for a time without objection [being raised], and may hunt, fish, and the like.

[1] ngandri marduka mother's traditional country
[2] marduka
Ethnography: e.g. her dog, her brothers, her sisters, her father, etc.

Spelling: None

Grammar: masculine gender.

Etymology: derived from mardu totemic group, Reuther: "Geschlecht". wara there, yonder, and -na he, signifies 'one from the totemic group over that way'.

Spelling: None

Grammar: feminine gender.

Etymology: mari in Diari = tjinpiri scars; cicatrices; kirla in Diari = witta step; division Elsewhere in his writings Reuther has consistently spelt this word marikilla cf. Volume VI; II, No.51; Vol. X, pp. 83-89, 99; and Dictionary No. 2062, No. 55, etc. S. Gason describes it as "a large brown snake, about 7 ft. long, has a large head, is very venomous and vicious", while J.G. Irrgang describes it as a green snake.

Ethnography: Just as the native men decorate themselves with cicatrices (witta) in diagonal lines across the chest, in order to look attractive, so this snake has coloured markings, formed by rings of varying degree. Therefore it has acquired this name.

Xref: 1522-13 'name of ancestral being'

Spelling: martyi-ipa-rna

Spelling: martyi-rna

[1] Example:

muntja nau maritjiji, ketjaketjana nulu pirna ngamalkai
the sick man is singing out, for he has intense pain
[2] dapali maritjina to cry out [on receiving] a wound
[3] kupa maritjina for a child to cry
[4] kindala maritjina for a dog to howl
[5] widla maritjina for a woman to whimper
Context: at the birth of her child.
[6] japali maritjina to cry out in fear
[7] mauarli maritjina to groan in hunger
[8] woldrali maritjina to groan on account of the heat
[9] turujeli jerkina maritjina to emit cries of pain at being scorched (burnt) by the fire
[10] tertieli maritjina to groan because of thirst
[11] manatandrali maritjina to moan of toothache
[12] mangatandrali maritjina to moan of headache
[13] milkieli maritjina to complain (moan) of painful [sore] eyes
[14] mandra ketjaketjana maritjina to groan because of stomach pains
[15] talarani maritjina japali to cry out for fear of rain
Context: when it keeps on pouring down.
[16] kanani maritjina to shout at people
Context: when they don't listen, or don't want to listen.
[17] bulu maritjina to cry or call out in vain
[18] maritjina kurana to continue urging
Context: [e.g.] to entreat a man for so long, till he [agrees to] go along.

Grammar: adverb use.
[19] bulu maritjina to call out [or shout] after a person in vain
[20] maritjina pararana to sing out [e.g. across the water, for someone] to come over
[21] maritjina ngarina to call down [e.g. from the mountain, for someone] to come up
[22] maritjina tarana to call up [for someone] to come down
[23] maritjina tatana to call out [to someone] to wait
[24] maritjina karitjina to turn around and call out (or shout) something else [to someone]
[25] maritjina karuwana to shout from (inside of) one hut to [the occupants in] another hut
[26] maritjina tikana ngarina to come back and call out (something to someone)

Spelling: martyi-rna-yitya

Spelling: marka

Grammar: masculine gender.

Grammar: This word lacks the character of an adjective as well as the verbal ending -na. [In fact], even in German I cannot provide convincing proof that it is a noun. I am familiar with the word, but cannot find a German equivalent (expression) for it. It is very likely a word whose proper explanation can be given only within the context [or scope] (zone) of its meaning out in the [Australian] desert. The following sentences are offered for consideration.

[1] marka wapawapana to go beyond the bounds (distance-wise) of home-coming for the night

ngali marka wapala nganai nganti nandrala paralalu
we will both go hunting beyond the bounds of returning home [on the same day], and make our camp there for the night
[2] marka wirarina to go beyond the boundary of the local [camp]

ngani marka wirarila nganai maltirina, ngurani ngamana palku waltowalto ngankai
I will stay more out of doors [in order to pick up], for [sitting] in camp soon makes the body weak
[3] marka wirarina tintini to go out after timber for [making] weapons
[4] markali kapi kampana to search for eggs beyond a day's journey away

nulia markali kapi kampana warai, ja markani nulu tajina warai
he went beyond a day's journey to gather eggs, and out there [in the bush] he also ate them
[5] jaua marka wilkana to go out beyond a day's journey to dig up jaua

widla wapanimai jaua markani wilkala
you wives go out and dig up jaua, and stay out bush overnight

Context: for it is too far to come back home/.
[6] paua marka not to return to camp for the night during the gathering of seed
[7] markali paru jukana to stay out of doors for the night during a fish drive

tankubana ngaiani wapala nganai markali paru jukala ditji mandrujeli
tomorrow we shall go out for a couple of days to catch fish, and stay away overnight
[8] markani muntja manina to become sick out in the bush

markani ngato muntja manina warai, ngani karari patai
I took sick out in the bush, so that today I have constant pains
[9] markani puntina to separate from one another out bush

markani ngali puntina warai, nau jerra wapana ja karitlina tikana warai
we each went our separate ways out bush; he still went a little farther, but [then] turned back and went home
[10] markani pinga tarana for a troop of blood-avengers to turn up outside the camp at night

markani pinga tana wokarana warai, ja tanali nina najina warai ja nandrana warai, ja tana kurirpi darpina tikana warai
whilst he happened to be out of the camp at night, a vendetta group came, spotted him, killed him, and [then] went back, (without so much as entering the camp)
[11] markani mankara nandrana to beat a girl outside the camp

mankara ngaiani nandranantota marka wapanani, tana ngurani milingeru noani delkiji
once when the girls are out bush we shall beat them, for in camp they are not submissive to their husbands

Ethnography: It is a disgrace to an elder brother, if his sister is not willing to respond to her husband's wishes.
[12] markani wiljaru patana to grab someone out bush as a wiljaru
[13] markali ngapa najina to find water out bush

Spelling: marka-lha

Grammar: masculine and feminine gender.

Context: any person who spends more time out bush than in camp.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Jauraworka word, comprised of marka tall and markara to bend. This plant at first grows tall, then it doubles over.

Spelling: markaRa

Grammar: feminine gender.

Addition: contemporary speakers identify this as 'yellow belly fish, golden perch'.

:

[1] mudla marki annoyed-looking face

nauia kanata mudla marki, worangu kara?
over against whom is this man actually annoyed?
[2] mudla marki hard (stiff), proud face

nauja kanata mudla marki wondrateriji, minariji nauja?
this man reveals a hard face; what will become of him yet?

:

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: a Wonkanguru word, meaning dog, because this plant is hairy like the coat of a dog.

:

[1] ngura marra new camp

ngura ngaiana marra ngankai ninkiwa kurala
we are erecting a new camp by transferring to that site over there, (-wa denoting within seeing distance)
[2] jama marra new net

jama ngakani womala, ngato jama marra ngankana karpala nganai
my fishing-net is old; I shall weave myself a new one
[3] billi marra new net-bag
[4] kirra marra new boomerang
[5] pirra marra new coolamon (bowl or dish)
[6] kalti marra new spear
[7] kandri marra new digging-stick
[8] ngapatjili marra new [soakage] well
[9] ngapa marra fresh water; rain water
[10] buka marra fresh (newly-grown) food (such as roots and greens)
[11] palto marra new track

nauja palto marra, kana tidnapalto
this is a newly-trodden path along which the men (people) are walking
[12] jaua dia marra new 'jaua' patch
Context: to dig up.
[13] mara marra new hand
Context: a busy, skilled hand that readily sets to work.
[14] mita marra new country

mita kamaneli ngato wata morla ngantjai, ngani wapala nganai mita marrani
I don't want to stay at home any longer; I am going to go to [some] strange country
[15] minka marra freshly-dug hole
Context: of an animal.
[16] tidna marra fresh, newly-trodden footprints

naupara jerra tidna marrata, jerra woniau ngurani ngaldra wokaralj
here is a fresh footprint heading that way; start off in that direction, so that we both reach the camp
[17] kanta marra freshly-growing plants (grass)
[18] pitjiri marra latest tobacco to be brought in
[19] para marra newly-sewn rug
[20] ngapajunga marra new water-bag
[21] katu marra windbreak of boughs which are still green

katu naujata marra, kana jelauajerra woldrawirdi wapai
this windbreak is still fresh (green); there were people travelling somewhere in that direction yesterday, (who camped here last night)
[22] malka marra fresh markings (of ochre painted on the body)
[23] mudla marra new face
Context: i.e. a strange face that one has never seen before, a stranger.
[24] pariwilpa marra bright sky, clear sky

karari pariwilpa marra, buturu ja talara palku pani
the sky today is clear, for there is no dust, nor are there any rainclouds
[25] kalka marra bright evening red
[26] ngura marra bright morning red
[27] wima marra new ceremonial song
[28] teri marra recently circumcised youth
[29] nari marra person who has just recently died

ngaiani nari marra ngamalkai, woldrawirdi ngaiana todina paraia
we had a man just recently died, whom we buried yesterday
[30] dupu marra fresh shoots [or young sprouts]
[31] pada marra damp earth from recent rain

pada marra pungani miri kurana tarau kilpani kangurila
throw some earth recently moistened by the rain on top of the wurley, so that we get warm
[32] moku marra new or fresh bones

ngantimoku naujata moku marra, tanali woldrawirdi warukati tajina warai
this is a fresh bone; they ate an emu yesterday
[33] kudna marra fresh dung

kudna naupini marra, ngadaia nganamai, ngani ngulukirbaterinanto dakuni, kana ngamaiati
the dung here is fresh, indicating that people have been here [only] quite recently; you stay behind, while I go up the sandhill to spy (behind a bush) to see whether the people who were here aren't possibly around still
[34] jaura marra new words
Idiom: important news, something new to hear.
[35] marra punkana to grow afresh; to grow anew

pita nanipara marra punkana warai, kuri ngumu
this tree (a lovely plant, etc.) is only newly-grown
Context: [i.e. has only just come up].

Grammar: adverb use.
[36] marra ngankana to make new

talarali mita marra ngankana warai
the rain has given the country a new look (by its turning green)

:

Spelling: None

Etymology: derived from marra.

Context: e.g. in reference to morning or evening red, or to a newly-painted shield.

Spelling: None

Grammar: derived from marra new.

:

Spelling: None

Grammar: derived from marra new.

Context: e.g. of a clean stone, etc.

Spelling: maRu

Grammar: feminine gender.

[1] mita marru wide earth
Idiom: whole [wide] world
[2] pariwilpa marru wide heavens, whole heavenly expanse
[3] panto marru entire surface of a lake
[4] piri marru space [or surface] area between two points
[5] kajiri marru wide creek
[6] kana marru broad-shouldered man
[7] mudla marru broad face
[8] marru waka small plain
[9] marru wutju wide and elongated
[10] punga marru spacious hut or wurley
[11] ngura marru large camp
[12] kutu marru wide hole
[13] pirra marru wide [wooden] bowl or dish
[14] malka marru broad stripes
Context: painted on the body.
[15] billimana marru wide opening [or mouth] of a net-bag
[16] tara marru wide fur rug
[17] ngandra marru long strides
[18] palto marru wide track
[19] kalka marru vast [expanse of] evening red

Spelling: None

Grammar: feminine gender.

:

Spelling: marru-Ri-rna

Spelling: maRu

[1] kana maru black man
[2] paua maru black seed
[3] paja maru black bird
[4] kindala maru black dog
[5] tjutju maru black snake
[6] marda maru black stone
[7] pariwilpa maru blue sky
[8] ngapa maru transparent, pure, clear water
[9] pita maru green tree whose leaves are full of sap
[10] turupilla maru black coal
[11] milkitandra maru dark (black) eyes
[12] njurdu maru black hair
[13] maru ngankana to make black; to blacken

Spelling: marruthungka

Grammar: feminine gender.

Semclass: Plants

Context: derived from maru plain and dunka scent This plant grows on the plains and has a pleasant perfume, from which it derives its name.

Addition: elsewhere Reuther describes it as 'has fruit that can be eaten'.

Xref: No. 2756-40, No. 3050-4

:

Spelling: None

Grammar: feminine gender.

Addition: Gason (1874: 287) "muroomuroo 'black water hen'".

Spelling: None

Grammar: feminine gender.

Etymology: composed of maru plain, pila black, and -ni she, denotes 'black one that roams around on the plain'.

Spelling: None

Grammar: derived from maru.

:

Spelling: None

Grammar: derived from maru.

Spelling: None

Context: i.e. those that bite each other.

Mythology: This word originates from the legend of Ngandrutampana, who cracked open ngardu seed with his teeth, and called it [i.e. this crunching action] matana.

:

[1] kana matana to bite a person

kintalali ngana mara matana warai manatantrali
the dog has bitten me in the hand with his teeth
[2] kintalali matana for a dog to bite
[3] tjutjujeli matana for a snake to bite

tjutju wiparali ninaia mara matana warai, karari nauja nari
a 'wiparu' snake bit him [on the hand], so that he died
[4] kuntieli matana for mosquitoes to bite

kuntieli palku pratjana tinkani matana warai, karari palku ngakani madlentji
during the night the mosquitoes bit me all over my body, so that I don't feel well today
[5] kadninuntieli matana for a scorpion to sting

kadninuntieli ngana mara matana warai, ngato nana patanani, karari ngani kima
the scorpion stung me in the hand while [I was] grabbing it, therefore my hand is [now] swollen
[6] tiltirali matana for a centipede to sting
[7] matjurali matana for red ants to bite
[8] matieli matana for large ants to bite
Ethnography: When anyone is stung or bitten, warm sand from the fire is applied to the affected part; this takes away the pain and swelling. A certain Nganalina was once bitten on the finger by a poisonous wiparu snake, while he was digging out a burrow. In order to save his life, he laid his finger on a piece of wood and chopped it off with a boomerang (kirra). A certain Woltjawokarina was likewise bitten on the hand by such a snake, and his arm was already beginning to swell up. Immediately he took a glowing firestick, and, [placing it] in his armpit, pressed it against his body. Thereby he, too, saved his life. If string is available, the arm is bandaged [i.e. a tourniquet is applied] and an incision made into the wound. Womilina died as the result of a snakebite. People who die like that are called tjutjula, and no vengeance is taken on their behalf.
[9] kunikurilali matana for a cross-spider (or garden-spider) to bite
[10] kunkitiri matana for a type of crayfish to bite
[11] malurali matana for a water-bird to bite
[12] kulkamparali matana for a wasp to sting
[13] pitipupuritjieli matana for gnats or tiny insects to bite
Context: These flies cause the eyes to swell considerably.
[14] tilkali matana for a thorn to prick

tilkali ngana tidna matai, ngani ngandandariai wapala
the thorns are too prickly for me, so that I am unable to go
[15] kunijinkali matana for wood-grubs to bore [holes]

kuni jinkali matai pitaja koko ngankai ngura tanani
wood-grubs bore holes for themselves in trees, in which to live
[16] ngardu matana to crunch 'ngardu' seed and eat it

ngardu wata matamai, pita-kandrina ngardu
don't eat any 'ngardu' seed, for thereby you [will] attract drought and dry weather, that is to say, you act as though we had nothing else to eat

Ethnography: ngardu seed is not eaten in better seasons, for it dries on the bush in pods, and thereby remains preserved for later on. It is a seed that is gathered and eaten in time of drought.
[17] karku matana to chew red ochre into fragments

karku matamai watara dijala
masticate red ochre in [your] mouth and spray it against the wind, so that it soon stops

Ethnography: This is done when the wind is not to one's liking, for example, when it blows away the seed at the time of seed-harvest.
[18] tudna matana to chew lime into small pieces

tudna matau karuwa[r]li wulpuru worala ditji wapani
masticate some lime and with it make string-marks in their faces, because they are travelling during the day

Ethnography: No newly-circumcised young men may enter the camp by day (until the wound is healed); if they do so nonetheless, then [another man] takes lime in his mouth, pulls a string through the lime in his mouth, and with this white-washed string strikes the newly-circumcised [young men] in the face, spraying the rest of the lime also into their faces, as a sign that by day they must do the same as do widows or widowers, who also paint themselves white and stay outside of the camp. Only by night may they come inside, so that the womenfolk (especially the mothers) do not see the wound.
[19] kapukapu matana to nip open a grub-capsule
Ethnography: These nodules grow on gumtrees, and in each one of them a mealy-coloured grub is to be found which is eaten with great relish. The nodules are nipped open with the teeth.
[20] kilpali tidna matana for one's feet to freeze from the cold

turu ngankamai ngana tidna matanani ngururila
my feet are freezing [cold], so make a fire to cheer me up (to make me feel good again). His feet are practically numb
[21] mankarali mudla matana for a girl to bite a man in the face
Idiom: to give him 'a cold shoulder' or 'a cold duck' Reuther: "den Korb geben" This is a mode of expression used when a girl refuses to marry a man. mankarali jidna mudla matana warai? did the girl bite you in the face? Did the girl decline your marriage offer?
[22] mita tulali mudla matana for a strange country to bite one in the face
Context: not to like it in a strange country. mita tulali mudla ngana mataiko tidna pani jeri, ngani tikala [nganai] Reuther omitted nganai the future tense marker. mita kamanelia mudla maltirila land strange face me is biting feet without like, I return will land to friendly face in order to cool off I like it so little in a strange country, that, despite my feet, I will return to my native (friendly) territory
[23] milki matana for an eye to itch
Context: because it has been stung by a fly.
[24] dalpa matana for one's ear to ring or tingle
Ethnography: A premonitory sign. dalpa ngana matai, kana wokarala nganai tankubana ear me is ringing, people come will tomorrow my ear is ringing, so tomorrow some people will be coming
[25] titarali matana for an unborn child to give secret delight (tickle)

pudla milingeru tirimaliji, titarali pudla matai
the couple are constantly wrangling with each other; they will soon have a child

Ethnography: Arguing between a married couple is regarded as a predictive sign.
[26] mara matana to bite the hands
Idiom: constantly to beg for food. jura widlakupali ngana mara matai mauarli you women-and-children me hands are biting hungry you, [my] wife and children, are constantly appealing to me in your hunger for food
[27] kirrali mara matana for a boomerang to bite one's hand
Idiom: for a boomerang to suit ones hand and have the right flourish num="1" pos="167"> Reuther: "schwunggerecht" for one's hand. kirra naupara ngumu morla, nulupara ngana mara matai, kana wata ngato dijiai? paja ngato wata dijiai? boomerang this one good more, this one me hand bites, people not I hit? birds I not hit? this boomerang suits me very fine, for it [just] falls into my hand; with it I will be certain (have a sure hand) to strike birds and humans
[28] tipa matana to bite [into] a dog's tail
Ethnography: During a fight a man places a dog's tail to his mouth and bites on it, so as to get real angry. tipa nulia kana matai tirieli kana nandrala dog's tail he man bites in anger man to fight with this man takes a firm bite on the dog-tail; so angry is he to fight the [other] fellow
[29] nganka matana to bite one's beard
Ethnography: When a man wants to get very angry, he takes the hairs of his beard into his mouth and bites these.
[30] tarli matana to bite one's tongue

Spelling: matha-rna-yitya

Context: i.e. all creatures that bite or sting.

:

[1] tipa matantaribana to append a string of tails

kankujai, najiau! naniwa jinkani noata wolja nganala nganai, ngato nankangu tipa matantaribana warai
look, young man, that girl over there will some day become your wife, for I have hung a string of tails on her

Ethnography: The pajara does this, while telling the girl who her husband will be.
[2] widla matantaribana to send a woman along too

ngaiani tanangu widla matantaribana warai, tana kana manina tikananto muraia
we have sent a woman along with them as a guarantee, so that they bring people [back with them] for the sacred ceremony

Ethnography: The woman who is sent along is a sure indication that a sacred ceremony Reuther: "Goetterfeierlichkeit". is to take place.
[3] jinka jutju matantaribana to hang around a [piece of] string
Ethnography: as a sign of assurance. ngato nunkangu jinka-jutju matantaribana warai, nulu poto kampala nganai I to him string-debt have hung around, he things collect will I have hung a "debt-string" Reuther: "Schuldschnur". around him; he will collect the goods in my name. This man is sent to collect outstanding debts. The string certifies that he has been truly sent.

Xref: No. 345-36
[4] jamani marda matantaribana to hang stones to a net
Context: so that it remains suspended in the water.
[5] karpana matantaribana to weave or attach a piece of fishing-net on to another [net]
[6] punga moku matantaribana to match and join together the frame of a hut

Spelling: None

Context: in order to achieve something for oneself.

:

[1] kanani matantarina to feel attached to a person

jidni teri nunkanguka kanani matantarila nganai ngurali
young man, you shall always remain attached to this person
[2] kanani matantarina to attach oneself treacherously to a person, and not leave him

jidni nunkangu kanani matantarila nganai, wolja ngato nina nari ngankala nganai
you stick to this fellow until I have killed him

Context: The object of sticking to him is to be invited to stay, ultimately, however, to lead him to meet his killer.
[3] dilka matantarina for thorns to prick into

dilka ngakani tidnani matantarina warai, ngato wolja dukarala nganai
I have trodden on to a thorn, [but] I shall extract it presently

Context: [The extraction] takes place with a sharp bone.
[4] kutji matantarina for the devil to go after, to pursue, to follow up, to watch for, to spy out

kutji matantari kanani, ngara manila
the devil goes after people in order to rob them of their hearts (souls)
[5] talarapalku matantarina for clouds to become attached to one
Context: for clouds to come up time and again, (denoting a good season). talarapalku ngaianangu ngurali mataptariji, karari miljaru ngumu clouds to us [constantly] are hanging on to, now season good rainclouds are blowing up time and again (bringing us rain); the season now is good
[6] kana tula matantarina for a stranger to attach himself to (someone)
Context: to hang around as a friend, (he probably has some motive). kana tulata naupara ngaianingu matantarina wolkari pani nauja man strange this to us is hanging on, Reuther omitted the verb. He meant to write anhaengt, but noted only the preposition "an". ardent longing without he this stranger (not belonging to our tr ibe) is staying with us, without longing for his homeland, remarkable, because every Aboriginal has tender feelings for his [tribal] home!

Grammar: the -i- in ngaianingu implies the exclusion of the speaker.
[7] Murani matantarina to feel attached to the Mura
[8] tiripoto matantarina for down-feathers to stick to

tiripoto matantariji kumarani ngakangu, jurangu buriji?
the down-feathers stick nicely to me; do they fall off [i.e. come loose] in your case?

Ethnography: These feathers, [used] as a decoration for sacred ceremonies, are stuck on to the body with [congealed] blood.
[9] karku matantarina for red ochre to stick to

nania karku ngakangu matantariji, jinkangu kalina warai karkuta?
the red ochre sticks to me nicely; does red ochre rub off with you?
[10] muntja matantarina for sickness to continue

muntja ngaianangu matantariji
the sickness is lasting a long time with us
[11] kintala matantarina for a dog to hang on [to its prey]
Context: he doesn't give in. kintalata ngakani nauka matantarila ngantinita, nulu kintala kulnujelita walpajila ngani wokarai dog mine he not gives in after animals; he dog alone holds tightly I am coming my dog does not give in when he chases after an animal; he firmly hangs on to it by himself until I get there
[12] paltuni matantarina to stick to the track, not to deviate from the track
[13] noani matantarina to stick to one's marriage partner; to remain loyal to him or her
[14] jaurani matantarina to stick to one's word

nauja pirrapintamaraia jaurani matantariji
he obeys the directions (teachings) of the law-instructors
[15] mitani matantarina to feel attached to a country

minani jidni mitani matantariji, ngaperi jinkani naka nampana wonti?
why do you feel so attached to that country, since your father lies buried there?
[16] kajirani matantarina to stick to a creek, not to leave a creek

Spelling: mathari

Ethnography: one of the two classes [or] moieties (matari and kararu), [involving] lines of descent. While matari means hot-headed, fiery, kararu means sanguine, good-natured.

Mythology: Mandramankana separated the two moieties Reuther: "Geschlechter" from one another, and, in accordance with each individual's personal nature and type of disposition, he assigned him to one class or the other. Connected with this is also the naming of the animals. These he gave names according to their nature, temperament, body-structure, and plumage.

:

[1] tarli mataterina to bite oneself on the tongue
[2] tirieli matana to grind one's teeth in anger

Spelling: mathari

Grammar: masculine gender.

Ethnography: A newly-born child is called a titari. From the age of several weeks to about seven years [it is then known as] a kupa. There now follows the division of the sexes: a boy becomes a kanku, and a girl becomes a mankara. The boy is called a kanku until a [thin] beard begins to sprout; thereupon he is known as a karuwali uncircumcised youth. For several months before he is circumcised he is called a kurimani Reuther: "Knochenschale nehmen" (sic!). See Note under No. 1288-43). S. Gason (in The Manners and Customs of The Dieyerie Tribe) describes the "koorie" as "a large mussel shell pierced with a hole, and attached to the end of the beard or suspended from the neck; also used in circumcision". bone disc carrier. The kuri is suspended around his neck until his circumcision [takes place]. When he has been circumcised, he is called a jinkakudna one with a lot of string around his waist. When the wound is healed, he becomes a materi waka little man, somewhat later a teri, then later still a materi pirna. At this stage he is indoctrinated in the sacred traditions and rituals. Reuther: "Goetterlehre". Here he remains until he becomes a pirnaru.

Spelling: mardi

[1] mangatandra mati big head
[2] mudla mati broad face
[3] kana mati stout, heavy man
[4] nguna mati fat arm
[5] marapalka mati large hand
[6] tidna mati big foot
[7] tara mati fat (broad) thigh
[8] poto mati heavy things
[9] pita mati heavy piece of wood
[10] tali mati vigorous, loud tongue
[11] jaura mati weighty words
[12] marda mati heavy millstone
[13] kirra mati heavy boomerang
[14] pirra mati unbreakable coolamon
[15] talarapalku mati thick, heavy [rain-]clouds
[16] kapi mati big egg
[17] mandra mati big stomach
[18] kuraljerra mati fat maggot [or grub]
[19] billi mati fine net-bag
[20] ngapa mati long [pool of] stationary water
[21] jinka mati thick string
[22] mudla mati contented disposition
[23] ngara mati contented, cheerful heart

Spelling: mardi-Ri-ipa-rna

Spelling: mardi-Ri-rna

[1] kupa matirina for a child to increase in size and weight
[2] dapa matirina for a wound to heal
[3] dako matirina for a sandhill to grow higher

Spelling: matya

[1] Example:

muntjai matja mudai
the sick man is already dead
[2] Example:

matja wapana warai
[he] has already gone
[3] Example:

matja wokarai
[he is] already coming
[4] Example:

matja manju
[he is] friendly already
Context: no longer angry.
[5] Example:

matja ngarai
[he is] already listening
[6] Example:

matja patai
[he is] already apprehended
[7] Example:

matja ngundrai
[he is] already thinking of [it]
[8] Example:

matja naji
[he is] already [able to] see; [he is] already within sight
[9] Example:

matja ngamalkai
[he is] already in possession of [it]
[10] Example:

matja jerto
[he is] already satisfied
[11] Example:

matja ngapu
[he is] already silent

Grammar: Likewise in the case of all verbs.
[12] Example:

jura ngankana warai?
have you done your work?

Context: Answer: matja [the work is] completed, finished This word appears to be the equivalent of the Aranda expletive, kala, which has the same range of meanings and is very difficult at times to translate. Oft-times it is better left untranslated.
[13] matja it is accomplished, it has been done

Spelling: None

Ethnography: A child without a father and mother, in the same [sense] as ngamuru; matjumatju relates more to the father, ngamuru (from ngama breast) more to the mother. If the child is already weaned and loses both its parents, it is a matjumatju. If it loses both parents whilst it should still be drinking at the breast, it is a ngamuru (from ngama breast and nguru hard, closed), [implying that] 'the breast is sealed off; the [child] can no longer suck [at it]'.

Spelling: mawa

Grammar: masculine gender.

[1] mauani ngamana to sit down in the drought; [to experience] a famine
[2] maua pirna widespread famine
[3] maua[r]li palina to die during a famine

Spelling: mawa-lha

Grammar: masculine gender.

[1] mita mauarla hungry land

mita naua mauarla, ngaiana wapananto mita jertuntaia
this country is in need of rain; let us go to an area where rain has fallen

Context: i.e. a country that is thirsting for rain.
[2] panto mauarla hungry lake
Context: i.e. a dry lake, empty, devoid of any water. panto nanapara mauarla, ngapa pani lake she there hungry, water no this lake is empty, with no water in it
[3] dako mauarla hungry sandhill
Context: i.e. an empty sandhill, devoid of animal-life. dako naupara mauarla, nganti pani sandhill he hungry, animals no there are no animals living on this sandhill [(or) this sandhill is devoid of animal life]
[4] billi mauarla hungry net-bag
Context: i.e. an empty one billi ngakani mauarla, matja ngato jinkina warai poto pratjana net-bag mine hungry, already I have given things all my net-bag is empty; I have given all my possessions away
[5] ngara mauarla hungry heart
Context: i.e. a discontented heart that receives no love.
[6] tjuru mauarla hungry mind
Context: i.e. a famished mind, one that longs for information.
[7] punga mauarla empty house
Context: in need of occupants.

Spelling: mawa-li

Context: used of animals and humans.

[1] Example:

ngani mauarli
I [am] hungry
[2] Example:

ngali mauarli
we are both hungry
[3] Example:

ngani mauarli potuni
I would like to have more possessions
[4] mauarli narini hungry for the deceased
Context: i.e. desirous to see the grave of the deceased.
[5] mauarli kana nandrala hungry a man to kill
Context: i.e. insatiably longing to kill a man.
[6] mita kamanelini mauarli longing for one's traditional land
[7] jaurani mauarli longingly waiting for news
[8] kana marapuni mauarli hungry for many people
Context: i.e. longing [to see] a lot of people.
[9] pitjirani mauarli tobacco hungry
Context: i.e. yearning for tobacco.
[10] pauani mauarli hungry for [a meal of] seed
[11] ngapani mauarli hungry for water
Context: i.e. thirsty.
[12] kantani mauarli hungry for plant food
[13] noani mauarli hungry for one's marriage partner
Context: i.e. desirous to have him or her present.
[14] mauarli wapana to go hungry
[15] maua ngamana to sit down in the drought
Context: i.e. hungry.
[16] mauarli tirina desirous to start an argument [or fight]
[17] mauarli jatana hungrily to speak
Context: i.e. to beg, ask for.
[18] mauarli puntina to go away hungry
[19] mauarli junkarina to become irritable for having received nothing to eat
[20] mauarli jiritjina to be hungry on getting up
[21] mauarli wokarana to arrive hungry
[22] mauarli maritjina to cry out in hunger
[23] mauarli palina to die of hunger

:

[1] mi, ninaia tajiau! here, eat this!
[2] mi, ninaia ngamalkau! here, keep this!
[3] mi, jama worau! [here] now, hang the fishing-net in the water!

Spelling: None

Grammar: masculine gender.

Context: [evidenced by] an inner agitation and sense of sadness.

[1] Example:

milamila ngani ngamajita, worderu kara? kupa ngakani kara palintiji?
I have a premonition that my child has died since I left
[2] milamila ngamana to sit down in sorrow
Context: to be silent, and for some reason or another to hold oneself in seclusion, in contrast to one's usually much busier and more active daily life. karari ngaiani pratjaterina milamila ngamai, kamaneli kulno nari today we all and I sadly are sitting, friend one dead we are all sitting down today in sad reflection over one of our friends who has died In this case the [happy] revival of life [in the camp] at night will be lacking.
[3] mita milamila silent land, country, camp

ninkida mita milamila, tana pratjana wapana warai burkali
the country around here is silent (mysteriously silent); they have all gone away, inwardly upset

Context: perhaps because of an accident, or probably because of an unexpected death; everything came as too much of a surprise.

Ethnography: It is rather surprising that a heathen, without making any attempt to rescue [the victim], will run away at the occurrence of an accident. He suspects the dark-some power of the devil. One could cite examples of how one or two people were buried alive during the digging of a well, and how the spectators, without making any attempt to save theme sought their own safety by running away. Such a spot, where the earth caved in, is avoided for ever after.
[4] milamila wapana to walk along in silence
Context: after having experienced inner sorrow.
[5] milamila ngamana to sit in solitary sorrow

Spelling: None

Context: by reason of joy or sorrow.

:

[1] talarani milamilarina to be inwardly moved at rain
Context: i.e. to rejoice that it is raining.
[2] kanani milamilarina to be inwardly affected because of the people
Context: be it because they are few or many.
[3] kupani milamilarina to feel emotionally affected because of a child
Context: e.g. to feel sad when it is sick.
[4] ngarimatani milamilarina to feel [deeply] moved by the flood
Context: i.e. to feel elated.
[5] kumani milamilarina to feel deeply moved at the news of someone's death, saddened

:

Spelling: None

Grammar: masculine gender.

Ethnography: The first-born son is called a panturu, the last-born a ngamamudani, a one and only [son] a kudakulno, while those [sons] born intermedially [are called] milara.

Spelling: mirli

Grammar: masculine gender.

Mythology: It should also be added that the muramura are the mili of the Mura, just as the kapakapara are the mili of the kapara. The word mili calls for a subordination, and the word kapara a superordination, both in the religious and the popular sense.

Xref: entry kapara.

[1] pirrapintaetjaia mili subordinates of the law tutors

pirrapintaetjaia mili jirijiribanljaura ja dauadauani-jaura tanani ngarai ja patai ja pankiai
the servants of the law tutors hear their orders and threats, take note of these, and carry them out

Context: those men (people) who obey their directions.
[2] muramuraia mili servants of the supernatural ancestors

muramura pratjanali ngaianinali mili ngamalkana wonti
all our supernatural ancestors had their servants

Ethnography: These are the people of today. From them have come the diversity of tribes, dialects (languages), and the classes.
[3] kapakaparaia mili servants of the headmen

kapakaparaia mili nunkangu jela wirariji poto kampala ja tirila
a headman's servants accompany him in order to fight and collect booty
[4] kutjia mili devil's servants

kutjia mili tana kana kunki
the devil's servants are the Aboriginal doctors
[5] milia kapara local horde leader

nunkanguka mitaia wondirani nau milia kapara Kaparamarani palina wonti
the horde leader of this territory (district) died in Kaparamara
[6] ngura kaparaia mili servants of the local camp-leader

ngura kaparaia mili tana nunkangu jela ngamai
the servants (people) of the local camp-leader sit together with him in the one camp
[7] panto pirnaia mili big lake's servants

panto pirnaia mili, tana panto waka marapu
the big lake's followers ('mili') are the numerous small lakes

Context: the smaller lakes surrounding the big one.
[8] mili

nania talara ngandri pirna tarai, ja nandruja mili marapu ngamalkai
a big rain-cloud is coming up, followed by numerous other smaller clouds
[9] kapara
Context: i.e. the prevailing winds), whilst whirlwinds are their mili. waltara kapara parkulu parai, ja mili tanani marapu watara wondru, tanali talara tjautjau ngankai wind leaders (prevailing winds) three are, and servants their many whirlwinds, they rain wrong make there are three prevailing winds: north, east and south; and their followers (the whirlwinds) are legion, which drive away the rain
[10] ditji pirnaia mili satellites (servants) of the sun

ditji pirnaia mili tana ditji waka wolara marapu, tana nankani ngatani
the sun's satellites (servants) are the many stars; they are all her children
[11] kapara

Ngamaturukuru ditji pirnaia mili ja nania kapakapara ditji wakaia, tana najinajibala
Venus (or the evening star) is the sun's subordinate, but she is a [star of] lesser magnitude over the other stars which she keeps under surveillance

Context: which are his mili.
[12] Example:

pirraia mili paraitji paruparu mintjiji, ja nunkani milieli ngaianina tjutju wondrai ja ngapaia wapalkai
the moon's servant, its light, shines everywhere; his servant sheds light so that we [can] see the snakes and not tread on them, and shows us the way so that we [can] find water
[13]
Ethnography: The milkiwaru and dukadukapi are regarded as the kapara of the water-birds, because they were the first to be named by the muramura. Hence they were the first, and all other water-birds are their mili or followers. milkiwaruja ja dukadukapia mili paja pratjana nganai, tana ngapani ngamai of the milkiwaru and of the dukadukapi followers birds all are, they in water sit all birds [that live] in the water are the followers of the milkiwaru and of the dukadukapi
[14] Example:

karaworaja ja tapajuruja mili paia purakani pratjana nganai
all other land-birds are the followers of the 'karawora' and of the 'tapajuru'

Mythology: The muramura named them first.
[15] Example:

tjutju mitintaia mili tjutju pratjana nganai
the 'mitinti' snake is the preeminent (first) snake, because the 'muramura' named her first; and [so] all other [snakes] are her followers
[16] murlatjia type of animal that is now extinct

mili nganti pratjana nganai
the 'murlatjia' is the foremost of all other animals

Mythology: It, likewise, was the first to be named.
[17] mili

nauja mili ngakani pupa wotinani marangukana warai
he was my servant during the building of my wurley, for he helped me
[18]
Ethnography: A neji or elder brother, is the kapara to his ngatata, and these are his servants. tanaka mili tanani poto kaparaia waltai they there servants their things to the superior carry the younger brothers take their things to their elder brother. [He is their superior]
[19]
Ethnography: The father [respectively husband] is the kapara of his wife and child, i.e. wife and children are his mili.
[20] mili pani without servants
Context: This is said of a person who has no relatives, consequently no one to assist him.
[21] mili marapu many servants
Context: This is said of a person who has numerous relatives, consequently many to help and serve him.
[22] milini palkana to travel as a servant
Ethnography: in other words, to follow the back of a leg. This is evident when walking in Indian file, one after the other. This walking behind instead of alongside one another is preferred because of [the discomfort of] prickles to naked feet.

Context: It is evident from the above that there are no mili without kapara, and no kapara without mili. Both are indivisible concepts.

Spelling: mirli-lha

Ethnography: i.e. a servant's permanent habitation or place of abode. This word bears reference to the tribal territory which has been allocated (assigned) to his servants (respectively to his people) by the tribal ancestor (the respective muramura).

Mythology: The legend[s] [relate how] each tribal ancestor emerged (originated) at some particular spot within the tribal area, and [how he] wandered about over a certain part of the country. Reuther: "Landcomplex". The land [thus] traversed [became] the permanent resort or place of habitation for his mili (without whom the muramura would be unthinkable); and today [these areas] are the tribal domains of individual tribes. They are called milila habitational areas of the mili If it transpired that two or more muramura invaded the [same] area [to establish] a home for their mili, the area of country Reuther: "Landcomplex". was demarcated. Mostly a range of hills would determine the extent of a tribal boundary.

Spelling: None

Etymology: This word is a compound of mili servant, listener and nguru strong, firm, immovable, and denotes 'a servant who resolutely attends his master', i.e. continually, always. Correctly speaking, the word should be milinguru; however, it was misinterpreted as milingeru, and so it is pronounced that way today.

[1] milingeru ngamana constantly to be sitting down
Context: not to wander about.
[2] milingeru ngarana always to listen
Context: when given an order.
[3] milingeru ngankana to be working always
[4] milingeru jinkina to be giving always
[5] milingeru jatana to be talking always
[6] milingeru muntla constantly sick
[7] milingeru kulkana to be on guard constantly
[8] milingeru tajina to be always eating
[9] milingeru tapana to be continually drinking
[10] milingeru karkana to be continually singing out
[11] milingeru tiririna to be always fighting
Grammar: Thus in the case of all verbs.

:

[1] karku miliri small pebbles in powdered ochre
[2] poto miliri things scattered here and there

poto nunkani miliri parai
his things are lying scattered here and there
[3] marda miliri small stones; pebbles

naupini mita marda miliri, ngaiana karitjinanto ngalarawirdi, tidna ketjaketjaiati
the country in these parts is studded with small pebbles; let us walk around on the sand, so that our feet don't get sore
[4] kana miliri people scattered here and there
[5] turutupu miliri distending cloud of smoke which doesn't rise straight up

turutupu naniwa taranalula miliri
the cloud of smoke is spreading out as it rises
[6] tudna miliri pebbly, crumbling gypsum

nania tudna miliri, ngaiani jerra wapai tudna nguruntaia
this gypsum here is crumbly; let us go yonder to get some other
[7] tula miliri stone-chisel that has been chipped, flaked, and sharpened all round

tula miliri ngato matja ngamalkai, jinkiau windri kandri, ngato ngarrananto
I have already sharpened the stone; just give me some resin, so that I can haft (fasten) it to a handle
[8] punku miliri chopped up and beaten (or pulped) flax

punku miliri nauja matja parai, ngato turpala nganai karari
I already have the flax ready for spinning
[9] tiwi miliri opened flower, unfolded flower, blooming flower
[10] ngapa miliri expanse [or sheet] of water in a creek-bed

ngapa mudla nauja ninkida miliri nunkanguwa palaranita
the headwaters (beginning) of the flood are widely spread out over this plain
[11] turu miliri small kindling wood
[12] talara miliri nganana for rain to spread
Context: fairly extensive
[13] jaura miliri nganana for words to get small
Context: for word to spread
[14] kana miliri nganana for a man to stray away from a group
[15] mirka miliri nganana for ants to disperse
Context: [in all directions].
[16] paja miliri nganana for birds to disperse and scatter

Spelling: None

Grammar: masculine gender.

:

[1] jaura miliri ngankana to make words small

pirrapintaetjali jaura miliri ngankai, kanali talku ngundrananto
the law tutors explain the laws (words), so that the people can understand them [properly]

Idiom: to explain words
[2] poto miliri ngankana to scatter or spread things around

nulia poto ngakani miliri ngankana warai pratjana, karari ngani poto panila
he has scattered all my things, so that now I have nothing left
[3] ngapa miliri ngankana (for the wind) to spread out the waters
[4] para miliri ngankana to soften locks of hair (with fat)
[5] marda miliri ngankana to break up or smash the stone to pieces
[6] punku miliri ngankana to pound or beat the flax

Spelling: None

Grammar: masculine gender.

Spelling: milya

[1] buka milja abstaining from food
Context: i.e. not to have eaten. buka milja ngani wirarina warai, ngani karari mauarli pirna food abstaining from I walked about, I now hungry very I have walked around without having eaten anything, but now I am ravenously hungry
[2] pitjiri milja abstaining from chewing-tobacco
Context: i.e. to be without tobacco. pitjiri milja ngaianita ngamai, wata tajini, jura ngarla tajini marra? chewing-tobacco abstaining from we are sitting, not eating (chewing), you or eating with? in respect to chewing-tobacco we are sitting in idle abstinence, unable to chew; are you able to chew? i.e. have you any chewing-tobacco?
[3] kaljuna milja abstaining from human flesh

kaljuna milja ngaianita ngamai, nganti ngaianingu mandrani parai
we are sitting down abstaining from human flesh, for we still have some [meat] in our stomachs

Ethnography: Those who have eaten flesh from a dead body, in other words, who are in mourning and [smeared] with gypsum (tudnanto), must abstain from eating meat during their period of mourning. However, this applies only to [members of] the Kararu [moiety].
[4] milja ngamana to sit down and abstain [from food], to fast

ngani karari milja ngamai, jura tajianimai, ngato kalkaura tajila nganai
you simply keep eating while I fast; I shall eat tonight

Grammar: adv.

Ethnography: By "fasting", of course, one must not understand something voluntary, but compulsory. The speaker has probably already eaten to excess, or has no appetite for some reason or another.
[5] milja jiritjina to get up and abstain [from food]
Grammar: adv.

Context: i.e. to have no appetite on getting up in the morning. ngani milja jiritjina warai, wata tajini, ngani kalkaura pirna tajila nganai I without appetite got up, not eating, I at night very eat will I got up [this morning] without any appetite, and cannot eat; I will [be able to] enjoy my food very well tonight
[6] womani milja inexperienced with 'woma' snakes
Context: i.e. in killing them. womani ngani milja, kaparau ninaia nganti nandrala with woma snakes I inexperienced; come him creature (meat) to kill i.e. I cannot [bear to] kill a woma snake; you come and beat it to death
[7] mara milja awkward, clumsy hand; useless hand

ngani mara milja nganai, mara ngakani tapa
I cannot work with my hand, because it is sore
[8] tirini milja inept, unskilled in fighting

wata kulno dilpau, jidni tirini milja tirimalila
don't you annoy anyone, for you are inept in [the art of] fighting and cannot take part in a duel, (you would only lose)
[9] milja tikana to return without having accomplished anything

ngaiani wata kara kararila nganai nunkangupini kanani. ngaiani pilki terkakala nganai, miljalu tikala
we shall probably not meet up with this man today (to kill him), but turn up where he is not about; so we will need to return without having accomplished our purpose
[10] ngapani milja not allowed to go near water
Ethnography: on account of having come in contact with a dead body. ngapani ngani milja narila, nari karlara ngato ngamalkai, paru ja ngapa kutiati water abstain as one associated with death, Reuther: "Todenaner". death odour have, fish and water otherwise [will] disappear I am not allowed to go near the water, because I have been in contact with a dead body, consequently I bear the odour of death on me; if I were to go near, the fish would withdraw and the water would dry up Anyone who has touched a dead body passes as unclean. No unclean person may eat fish or fetch water from a lake or waterhole. If he does, the fish will withdraw to the depths [of the lake], and not enter the nets; the water, too, will quickly dry out. The purification of such a person takes place in the following manner. First the person concerned is sprinkled with water from a dish. Then a fire is kindled, and branches which give off pleasant fragrance are laid on top. In this fragrant smoke the unclean person is made to stand. This done, his whole body is smeared with fat and red ochre. Thereupon he is led down to the water's [edge]. The fish and the water are supposed to see that he is now clean. This ritual is accompanied by ceremonial chanting.
[11] mardani milja avoiding a millstone
Ethnography: not allowed to touch a millstone. mardani ngani milja, narila, mantali paua dakalata, ngopera ngakangu kana wolkari jurananto towards the millstone I avoiding, as one associated with death, myself seed to grind, first people me must purify (initiate) I dare not touch the millstone in order to grind seed for myself, for I have been in contact with a dead body; the folks have first to purify me Whoever has touched a dead body is unclean, and, as such, may not grind seed. If he does, the seed-pulp will turn gritty. Reuther: "griessig" instead of griesig. The stone will crack, and the pulp will not satisfy [the eater]. Purification is effected in the following manner. A man places some seed and gypsum into a wooden dish and moistens the [mixture]. To the accompaniment of ceremonial chanting, he smears this all over the body of the person who has been in contact with the dead, and says: ngaldra paua pilkipilki dakadakaraterila we two shall regrind the various seeds on our own He does not say 'I,' but 'we two,' - which is a frequent manner of speaking. Therein lies a [hint] of sympathy for the deceased, on whose behalf he has been mourning, at the same time, however, a [hint] of joy [at the thought] that he is now being relieved of his sorrow. With the fingers of both hands he now scrapes down the body which was smeared with the [admixture] of seed-pulp and gypsum, [thereby] signifying that the white, as the [symbolic] colour of sorrow, indeed, the sorrow itself - shall now be removed. Next he rubs the person with fat and red ochre, to symbolise joy. He then hands [to him] a small millstone, marda kuparu, addressing him in the words indicated above. The person in question [i.e. to whom this is being done] now scrapes with his fingernails over [the surface of] both stones [upper and lower], and begins to grind. A contaminated person may not go out [of the camp], lest he step on a seed-bearing bush or edible plant, for both [these kinds] would decay everywhere. Neither may he touch or eat any fish, snakes (womas), emus or lizards, for these animals would immediately grow lean and the fish withdraw to the deepest part of the lake. Reuther: "Seekessel". He may not eat any wild dog [meat], stand outside in the rain, lest it stop raining, pluck any reeds, or weave a net, for no fish would get caught in it. He may not attend a sacred corroboree, nor touch a child, otherwise it will not grow up.
[12] karku milja avoiding red ochre
Context: to abstain from using red ochre. This applies to all persons who are contaminated.
[13] kirra paltja milja to refrain from sticking a boomerang into the back of one's belt
Context: this signifies trouble.
[14] widlani milja temperate in respect to women, abstaining from women
Ethnography: A man, when he is first circumcised, may not let himself be seen by women, until one is brought to him when his wound is healed. The [young] woman is blind-folded so that she may not feel ashamed in the presence of the young man. She is brought and lent to him for the night.
[15] noa marra milja for a married couple to abstain from each other
Ethnography: When a woman experiences her menstruation (menses), each of the couple becomes unclean, and the above rule applies to both of them. When the menstrual period is over, the wife daubs herself with a little gypsum. On the following day she rubs the gypsum off, and smears herself with red ochre. Both are now clean [again].
[16] paia kapini milja abstaining from birds' eggs
Ethnography: not permitted to eat birds' eggs. This applies to those who have just been circumcised, up to the time that their wound is healed.

Spelling: None

Grammar: masculine gender.

Etymology: one trained to abstain from food.

Context: i.e. a small eater.

Spelling: milyaRu

Grammar: masculine gender.

Etymology: A compound of milja abstaining, refraining and -ru from waru black, actually miljawaru 'abstinent when it is black', i.e. dark, thus [indicating] the time when it is dark and all is at rest, viz. night time.

[1] miljaru jelbi verge of night
Context: when the sun has set in the evening and the [shades of] night ascend in the east miljaru jelbi nauja matja dunkajila, wolja ngalpuru pantjila nganai night-time verge he already is ascending, soon dark become will the shades (verge) of night have already fallen (risen); it will soon be dark
[2] miljaru terti middle of the night; midnight
[3] miljaru wordu short night

karari miljaru wordu, ditji nurujeli dunkai dankubana
the nights are now short, for the sun rises early in the morning
[4] miljaru wirdi long night

karari miljaru wirdi, wokara ngaiana patai, ngaiana kalkaura wolja ngamai, miljaru wordu ngankana
the nights are now drawn-out, so that our necks hurt from long [hours of] lying; therefore we remain sitting up longer at night, so that the night [virtually] becomes shorter
[5] miljaruwirdi throughout the night

miljaruwirdi ngaiani wapana paraparana warai
we travelled throughout the night, without even taking a rest
[6] miljaru ngumu good night; good season
Context: The latter can occur only when it has rained, and it doesn't rain unless the heavens are covered with dark clouds; therefore the word miljaru is also used for time in general. karari ngaiani miljaru ngumu ngamalkai, kanta kuljakulja marapu now we season good have, grass green much we are experiencing a good season at present, for there is green grass everywhere
[7] miljaru madlentji bad time; bad season

karari miljaru madlentji, talarapalku pani ja buka ja ngapa pani
we are at present experiencing a bad season, for there are no clouds arising [in the sky], and we have neither food nor water
[8] Example:

pajapajajeli ngaianangu wondrai miljaru ngumu, tana karari marda mamamaliji
the birds are an indication to us of a good season, for the [people] wrangle about their millstones

Ethnography: The gay twittering of birds on the wing is interpreted to mean that a good season (rain) is now on the way; therefore [folks] are wrangling, so to speak, about their millstones [and] about all the seed that is going to grow and will be able to be ground. There is, indeed, a difference in the cry of birds when they are in flocks. During the hot summer, when they come in large droves around the wells [or waterholes], finding little to eat out bush, the sound on the ear is somewhat different than when they wheel around in large flocks in the bush during a good season. (This is worth taking note of at some time).
[9] miljaru karitjina twilight, when day and night divide

karari miljaru karitjiji ngura maralata
night is turning over, for it is already getting light in the camp
[10] Example:

wolja miljaru karitjila nganai kilpaia, karari woldra pirna
it is very hot at present, but it will soon get cool
[11] miljaru woda thick end of night

miljaru woda, winta miririla nganai?
when will real dark night descend?

Context: when it is truly night
[12] miljaru woda karitjina time thick end to change about

miljaru woda ngurali karitjiji mitani
day and night alternate continuously on earth

Context: for day and night to alternate
[13] mita miljaru dark earth
Context: ground covered with grass. In this instance the ground does not have the appearance of a bare desert, but is clothed in green. To the Aborigine it has a dark (black) appearance, that is to say, it varies [from the other] as night from day. mita nauja karari miljaruko ditjini kanta marapujeli ground he now time by day grass on account of much for an indefinite length of time the ground is dark during the day, because it is covered by lots of grew grass For an indefinite length of time the ground now has a different appearance.

Grammar: notice that the suffix (-ko indicates the time is indefinite as to how long.
[14] Example:

kirra ngato widmana warai miljarani jeri
I threw the boomerang in amongst the birds (in number) as thick as night

Context: meaning: it was dark (black) with birds.
[15] Example:

miljaruwirdi ngato jidna kalkaterina warai, woderi jidni banbana warai?
I waited for you for quite a while; where [in the world] were you staying?
[16] Example:

talara naniwa miljaru nganana wirila wapaia godalala
a long time elapsed before it rained
[17] miljaru waruwaru pitch-dark night

miljaru waruwaruni ngaiana wata wapala nganai, kutjieli pataiati kara, kutuni puriati kara
we shall not go on a pitch-dark night, else the devil may grab us or we may stumble into holes
[18] miljarani turarana to sleep at night

Spelling: milyaRu-yitya

Spelling: milyaRu-lha

Context: one who was born at night; the spirit of a dead person which moves around at night; the devil, because he carries on his nefarious work at night.

Spelling: milyaRu-ri-ipa-rna

Ethnography: This is brought about by chanting the [appropriate] ceremonial [or totemic] songs. Reuther: "Goettergebetsgesaenge".

Spelling: milyaRu-ri-rna

Spelling: milyaRu-ri-rna tharri-rna

Spelling: milka-rna

[1] kana milkana to pinch a person
[2] tiriputu milkana to take the down-feathers between one's two fingers (and stick them on to the body)

tiriputu ngalje milkanau. kana marapu ja tiriputu ngalje
there are lots of people who require to be decorated (stuck) with down-feathers
Context: therefore share them evenly, so that you don't stick on too many
[3] tjutju milkana to grasp a snake firmly between two fingers

tjutju milkau, matanietja nauia
hold the snake firmly by the neck with both fingers, for it is a venomous one

Context: to hold it by the neck
[4] Example:

tidnamara milkai
the frog nips
[5] mandra milkana stomach-ache; gripes

mandrali ngana milkai, minali kara? kanta ngato nguja mandru tajina warai
I have stomach pains; [I wonder] what the cause may be? I have eaten two kinds of vegetable

Spelling: milka-rna-yitya

[1] person who always likes to [pinch]
[2] type of grass
Context: which causes stomach pains.

Spelling: milki

Grammar: masculine gender.

[1] milki waka small eye
[2] milki wuldru slit eye
[3] milki daudau squinting eye
[4] milki kudikudiri crooked eye
[5] milki tudna short [-sighted] eye
[6] milki tinkari clear, bright, sharp eye
[7] milki njurlunjurlu dull, sad eye
[8] milki pantji eyes with swollen lids
[9] milki maralje red eye
[10] milki tjirpa ?
[11] milki bulu white of the eye
[12] milki tindritindri large eye
[13] milki padli uneven eyes, dissimilar eyes
[14] milki nguru staring eyes
[15] milki kulno one-eyed
[16] milki talku normal eye
[17] milki ngumu good eye
[18] milki madlentji evil eye
[19] milki kima swollen eyes
[20] milki jindriri watery eye
[21] milki butju blind eye
[22] ngapa milki waterhole in a creek
[23] milki dulkuru deep-set eyes
[24] tidna milki four toes [on a foot] apart from the big toe
[25] milki wapana kurana to focus one's eyes into the far distance
[26] milkiterkana to stand on one's own; to be alone
Context: to have no more relatives
[27] milki kudibana to close one's eyes
[28] milkieli parkana to wink an eye [at a person]
[29] milkieli wondrana to indicate with the eyes
[30] milkieli dakana to look hard, sharp-eyed at a person
[31] milkieli punmana to inspect, to examine with the eyes

Spelling: milki kudna

Grammar: masculine gender.

Spelling: milki kutya

Grammar: masculine gender.

Etymology: literally 'eye-feathers'.

Spelling: milki-lha

Grammar: masculine gender.

Etymology: a compound of milki eye and -la he, denotes 'one who sees, Reuther: "Auger", a non-Dictionary word. perceives; one who knows, discerns, recognizes'.

[1] Example:
[2] Example:

ngani milkila, muntja ngato nina najina kurana paraia
I know (what news you have brought, namely, that he has died), for he was already very sick when I was there
[3] ngapani milkila one who knows about the water

ngapani jidni milkila, wodaninki ngapa nauja?
you know where the flood is; tell [me] where

Context: Answer: jendranguta karari nau ngapa mudla Mardawilpani then now he water face in Mardawilpa at the time that I was there, the first of it had just [reached] Mardawilpa
[4] mudla milkila recognizer of faces

nunkangupara kanani ngani mudla milkila, ngato ninaia ngopera najina wonti
I know the face of that man over there, for I have already seen him once before
[5] ngura milkila one who knows the camp

ngura tananani ngani milkila, ngato ninaia najina warai
I know where their camp is, because I have seen it
[6] mitani milkila one who knows the country

paruparu ngani wirarina paraia, mitani paruparu ngani milkila
I have travelled around here everywhere, [so] I know the country
[7] kapini milkila one who knows [all about] eggs

ngani kapini milkila, ngaiani jelali kampana warai naka
I know where eggs are to be found, for all of us once collected [eggs] there together
[8] jamani milkila one familiar with fishing-nets

ngani nunkani jamani milkila, ngato paru patala nganai
I am familiar with his fishing-net and am sure that I will catch some fish
[9] wondirani milkila one who knows [where] the boundaries [are]; one who knows his [tribal] territory

ngani wondirani milkila, ngaiana wata tintaterila nganai
I know [my tribal] territory; we shan't get lost
[10] tidnani milkila one who recognizes footprints
Context: expert tracker.
[11] billini milkila one who [can] recognize net-bags; one who knows to whom a net-bag belongs
[12] wimani milkila one who knows the sacred chants
[13] murani milkila one who knows the sacred legends

ngani murani milkila, ngaperali ngakanali ngana kiri ngankana wonti
I know the sacred legend, for my father taught it to me
[14] mudlani milkila reader of the facial features

ngani jurani mudlani milkila, jura tiri
I can read (see) it on your faces that you are angry
[15] Example:

ngani milkila, ngato matja ngarana paraia, tana tiri jatanani
I know that they are angry, for I have heard [them speaking]
[16] Example:

ngani milkila pudla mankarandru tirina paraia
I know that they were both arguing about a girl
[17] Example:

ngani milkila, widlapirna ngato ngaraia, pajara jatanani nunkangu terini, pudlaka noamarra ngamai
I know what the old woman, the mother-in-law, said to the young man, for I have heard that the two are married
[18] mardani milkila one who knows about a millstone
Context: where it lies buried.
[19] manu milkila one who can read human nature

ngani manu milkila, ngana palkujieli ngakanali wondrai9 ngani karari palku turu, pinga wokarala nganai ngakangu
I know human nature; I can sense it in my bones (my body indicates it to me), for I am very upset that the blood-avengers will attack me

Ethnography: The Aborigine exploits his faculty of foreseeing the future in a strange way. A certain Dindilina decorated himself one night, as he was in the habit of doing for a sacred ceremony, Reuther: "der Gottheit gegenueber". presented himself to the local inhabitants, and said: Narapaltani ngato mandru nandrana warai, pudlaia In error Reuther wrote "tanaia", which is the plural pronoun ('they'). However, the dual is required. narieli ngakangu karari wondrai, tinkani pinga wokarala nganai, tankubana ngani nari in Narapaltani I helped to kill two men, and these two dead men have [now] revealed to me that a troop of blood-avengers will come during the night and I shall be a dead [man] tomorrow Thus it happened. He was put to death in Kudnani.
[20] milkila ngamana to sit as a knower
Context: to be familiar with the manners and customs of the old people.
[21] kaljarani milkila to know what strife and war (waging of war) means
[22] milkila nganana to be one who knows; to be an expert

Spelling: milki-mali-rna

Xref: pirkina 'to play'.

Spelling: milkimilki

Grammar: masculine gender.

Context: one who goes out [secretly] to investigate or pry into something.

Spelling: None

Grammar: masculine gender.

Spelling: milki pilpa

Grammar: masculine gender.

Spelling: milki-ri-lha-rlu

Spelling: milki-ri-rna

Ethnography: The instructors in tribal laws [and traditions] say: jura wata milkirina najinanto kana nguruja widla, jura nari maniati you not envious should see men of other wives, you death [will] take otherwise you shall not cast your eyes on other mens' wives, else you will [surely] die

[1] kirra ngumuni milkirina to have a fervent desire for a nice boomerang

ngani kirra ngumuni jinkanani milkiriji, jerra jinkiamai, ngato patananto
I would very much like your fine boomerang; hand it here to me so that I can see how well it will handle
[2] potuni milkirina to hanker after possessions
[3] noani milkirina passionately to desire a wife; to be envious

ngani jurangu, noamarra ngamanani milkiriji, ngani noa pani ngamana
I envy you who have a wife, for I must always camp (sit) on my own
[4] mankarani milkirina to lust after a young girl

minandru nauja teri nankanguka mankarani milkiriji. nulia wata dalpadakani nunkani ngundrai?
why does this young man over there cast a lustful eye at this girl? doesn't he think of the one [who has been] promised to him?
[5] Example:

nauja milkiriji nankangu madlentji ngankala
he is casting lustful eyes at her to commit fornication with her
[6] milkirina paralkana to take aside for lustful purposes

nulia nana milkirina paralkana warai madlentji ngankala
he took her aside in order to commit fornication [with her]
[7] mudla pajamokuni milkirina to be envious of a nose-bone

nankanguka, mudla pajamoku marani ngani milkirina warai, nana noa patala
I was envious to have that woman as a wife, who had a fine bird-bone stuck in her nose
[8] palkuni milkirina to envy a person for his physical (beauty)

ngani jeri palku naujata terkai, ngani milkiriji
he stands there as beautiful as 1; I envy him
[9] parani milkirina to be envious of a person's hair

jidni para pirna nganai, ngani para dupudupu, ngani milkiriji
you have lovely long hair, [whereas] mine is curly; I am envious of you about that
[10] ngankani milkirina to be envious of a man's beard

jidni nganka pirrapirra, nganita nganka wutju, ngani milkiriji jinkangu
you have a [nice] round beard, [whereas] mine is merely long; I envy you
[11] jinkani milkirina to begrudge [someone the possession of] his string
[12] malkani milkirina to envy a man for the colourful decorations [on his body]
[13] mitani milkirina to envy a man for his (beautiful) country
[14] pantuni milkirina to envy [people their] lake
[15] jamani milkirina to envy a man for his fishing-net
[16] tidnani milkirina to envy a person for his (shapely) feet

Spelling: milki-ri-rna tharri-rna

Spelling: milki-ri-rna-yitya

Spelling: milki thandra

Grammar: masculine gender.

Spelling: milki tyanma-rna

[1] Example:

ngani milkitjenmala nganai, butjula, mita najila
I can [now] open my eyes (after having previously been bunged up) and see the country [again]
[2] to open one's eyes from sleep

milkitjenmanau, ngaiana wapananto tertieli
arise from sleep, for we must be going (early in the morning, when it is cool) in search of water
[3] milkitjenmana man who has killed someone on his own
[4] milkitjenmana turarana to sleep with half-open eyes
[5] MISSING for the eyes to brighten up

ngaldra mauarli pirna waltowalto, ja buka pirnali ngaldrani milkitjenmipana warai
we were both very exhausted from hunger, but since we have now eaten well, our eyes have brightened up

Spelling: milki tyanma-ipa-rna

[1] Example:

kana nunkangupara jatamai, ninapara milkitjenmipana, nauja najinajibaterinanto, tana nunkangu tiri
tell this man there to keep his eyes open and pay attention, for they are annoyed at him
[2] jaurali milkitjenmipana verbally to open somebody's eyes
Context: to encourage (him).
[3] Example:

kutjieli kunkia milkitjenmipai
the devil opens the eyes of the Aboriginal doctor

Spelling: None

Etymology: Composed of milki eye and tjeri to see through, it signifies 'the eye [can] see through' ngapa nauja milkitjeri, paru ngato kantji naji water he transparent, fish I truly see the water is transparent; I can see the fish quite well

Context: A blind man is milkitjeri, when he can still see a little.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: from milki eye and tjerpara to stare at, means 'a stary eye'.

Spelling: None

Grammar: masculine gender.

Spelling: milkiwaRi

Grammar: masculine gender.

Semclass: Birds

Spelling: None

Grammar: masculine gender.

Spelling: milki warru

Etymology: Composed of milki eye and waru white, it means: 'the white-eyed one'.

Ethnography: If a person who committed fornication within his own relationship was found out, death by strangling was the inevitable result. Once when the local Christians heard that a young man had committed incest with his mother, they asked me whether they couldn't go and strangle and burn him to death.

Spelling: milkiwaRu

Grammar: masculine gender.

Semclass: Birds

Spelling: milki wandra-ni

Grammar: masculine gender.

Etymology: Composed of milki eye and wondrana to show it means: 'to show the eye'. [This may constitute] any tree or finger-post, by which one may recognize locality or direction.

Spelling: milpiri

Grammar: masculine gender.

Spelling: miltyamiltya

[1] nganti miltjamiltja tenderly-cooked meat

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

buru! buka ngaianani miltjamiltja wajina warai
O dear, our bread is not baked through
[3] kapi miltjamiltja broken egg

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

ngani pota kulno mita miltjamiltjani ngambu wirina ngarina wonti
once I nearly sank down in boggy ground
[5] paua miltjamiltja tender seed

patara paua ja ngarlu paua ngaiani wata waji, windri pudlalia ngaiani tapai, pudla miltjamiltja
we do not cook 'patara' or 'ngarlu' seed, for both are (already) tender; we merely eat them, (ground up)
[6] wilapi miltjamiltja tender or juicy 'wilapi'

wilapi ngaiana kati taji
we eat wilapi uncooked

Context: an edible plant.
[7] kana miltjamiltja capricious fellow, fickle fellow, irresolute fellow
Ethnography: This is said of a person who speaks now one way, now another, and who quickly switches his mind to this or that opinion. nauja kana miltjamiltja, jaura nunkani wata morlalu he man changeable as the weather, words his not certain he is a capricious fellow; his word is unreliable (his words are not true)
[8] ngara miltjamiltja sensitive heart, soft heart, gentle heart, affectionate heart, tender heart

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

nauja tidna miltjamiltja nganai, nauja wata nintali nganai ngura kulno ngura kulno wirarila
he has broad feet, [yet] he is not ashamed to wander about from one place to another
[10] miltjamiltja ngankana to crush into small pieces; to pulverize

karku miltjamiltja ngankamai wimaia
pound the red ochre to powder, so that we can decorate (paint) ourselves for the sacred ceremony
[11] palku miltjamiltja soft body

nauja palku miltjamiltja, nauja wolja palila nganai
he is suffering from dropsy; he will soon die

Context: dropsy.
[12] pariwilpa miltjamiltja overcast sky

karari talara ngumu godala nganai, pariwilpa matja miltjamiltja
there should be a fine rain today; the sky is already covered with heavy rain-bearing clouds
Context: It looks as if rain is coming.

Context: when the clouds are thick, full of moisture, and hanging low.
[13] mani miltjamiltja melted fat, dissolved fat

woldrali mani miltjamiltja ngankai
heat dissolves fat
[14] kana miltjamiltja soft[-hearted] man

kana miltjamiltja nauja, nulia bakujeli poto jinkiai ja wata kalala karkai
he is a soft-hearted man, giving things away freely and asking for nothing in return
[15] miltjamiltjaia nandrana to batter to pulp

kamaneli ngakani tanali miltjamiltjaia nandrana wonti
they battered my friend

Context: to smash a body and its bones to pulp, as was often done when one man was furious with another.
[16] miltjamiltja dapana to eat stodgy food

minandru jura miltjamiltja dapana warai paua, jura muntja ngamala nganai
why have you been eating stodgy food? you will get sick

Context: of ground seed.
[17] mutja miltjamiltja oily, greasy (slippery) 'mutja' leaves
Context: after they have been heated Reuther uses the term "gebrueht", meaning 'scalded'. However, this does not adequately cover the meaning here. Leaves of edible plants were 'cooked' or lightly 'heated through' on a fire of hot coals before being eaten. [or cooked] in the ashes.
[18] billi miltjamiltja net-bag which is soft to the touch
[19] panto miltjamiltja slippery lake-bed, slimy lake-bed
[20] miltjamiltja wapana to walk with a swagger
Context: to sway the upper part of the body when walking along, and not hold it rigid.
[21] jaura miltjamiltja tender words, gentle words, [polite] words
Context: words that do not offend.

Spelling: miltyamiltya-ri-rna

Grammar: vtr and vi.

[1] bakujeli miltjamiltjarina to tell lies unavailingly to no purpose

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

jakajai! karku ngaianani ngapali miltjamiltjarina warai
good gracious! red ochre our by water softened
[3] nganti miltjamiltjarina for animals to crush each other

nganti marapu ngakana billini miltjamiltjarina warai
many animals in my net-bag crushed each other (today)

Context: in a net-bag.
[4] bukatandra miltjamiltjarina for cereal seed to spoil
Context: Said of seed, when it lies in a heap and gets hot, i.e. spoils. bukatandra ngakani marapu miltjamiltjarina warai nankanali bread-fruit my much spoilt was because of pressing-together a lot of my seed for making bread has been spoilt, because it was all lying on one heap
[5] jindrana miltjamiltjarina continually to cry

nauja kupa ngandrini miltjamiltjariji
the child is continually crying for its mother
[6] miltjamiltja uncooked; unbaked

nauja miltjamiltjalu parai?
is the seed still lying there, uncooked?
[7] ngara miltjamiltjarina for the heart to soften
Idiom: to grieve. ngara ngakani miltjamiltjariai ninaia kana muntjandru heart mine becomes soft him man because of sick my heart is grieved over this sick man

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from mimi lip and kila to crimp or pucker the lips. On eating the fruit [of this plant] one puckers the lips, because it is extremely bitter. From this the bush has derived its name.

Spelling: minha

[1] Example:

mina? jatamai!
what [is it]? say [it]!
[2] Example:

mina ngato ngankala nganai?
what shall I do?
[3] Example:

mina jundru nganka?
what are you doing?
[4] Example:

mina? ngani muntja?
what? am I sick?
[5] mina? what?
Context: Answer: ngani wapala nganai I shall go [away]
[6] mina? what? what's the matter?
Context: Answer: ngani tiri I am annoyed
[7] mina? what? what's the matter?
Context: Answer: ngani maua I am hungry
[8] mina? what? what's the matter?
Context: Answer: ngani junka I am in a bad temper
[9] mina? what? what's the matter?
Context: Answer: ngani tertieli I am thirsty
[10] mina? what? what's the matter?
Context: Answer: ngani ketjaketjai I am in pain
[11] mina? what? what's the matter?
Context: Answer: ngani turu pani I have no firewood
[12] Example:

mina jundru najina warai?
what did you see?
[13] Example:

mina jundru tajila nganai?
what will you eat?
[14] Example:

mina kanta nguja nauja?
what type of grass [or plant] is this?

Spelling: minha

Grammar: Nominative: mina?, Genitive: minaia?, Dative: minani?, Accusative: mina?, Vocative: minai?, Abl: minali?.

[1] Example:

mina jura ngankai?
what are you doing?
[2] Example:

mina jura naji?
what [can] you see?
[3] Example:

mina jura waltai?
what are you carrying?
[4] Example:

mina jundru kurana warai?
what did you put inside [there]?

Spelling: minha

[1] Example:

wata jidni ngakangu jatana warai, mina jundru ngundrai
you haven't told me what you are thinking
[2] Example:

jidni wata milkila mina ngato najina warai
you don't know what I saw

Spelling: minha-yitya

Spelling: minha-yi

Spelling: minha-ya

Spelling: minha-ku

minako jidni ngankala nganai?
what are you likely to do? (possibly, perhaps)

Spelling: minha kurnu

Grammar: Also used as an adjective, it governs the accusative. Composed of mina what and kulno one, meaning [literally] what one?.

[1] Example:

kaparamai! minakulno ngato ngamalkai, wapau jera, manina tikala
come, I have something [for you]; go over there and fetch it!
[2] Example:

poto jera padakau! minakulno ngatona jinkangu jinkinanto bakana
bring the thing here, for I also want to give you something for it
[3] minakulno mara jinkina to place something into [another's] hand
[4] minakulno ngankingankibana to get something ready

ngato bakana tanangu minakulnuta ngankingankibai, wata juralu
I will get something ready for them, but not for you
[5] Example:

minakulno ngaianangu karari wokarala nganai
something will befall us today
Context: Premonition.
[6] Example:

minakulno ngato ngankala nganai muntali ngamalkala
I will make something for myself
[7] Example:

minakulnuni ngani nguralu winpateriji. watalu kantji patala?
what's the use of constantly begging, for I have [actually] received not a thing up to now?
[8] Example:

kunki jatai: ngapurianau! minakulno wokarana warai
the Aboriginal doctors says (when he sees the devil approaching at night): be quiet, something has arrived
Context: Everybody knows what the kunki means.
[9] Example:

kunki jatai: minakulnujeli ninapara dijana warai:
the Aboriginal doctors says (when he stands in front of a sick man): something has befallen him

Spelling: minha kurnu-lha

Grammar: interrogative, used independently [as a noun].

minakulnula nauja muntja, ngaiana ninaia bakujeli najinanto, wata jatamalila
of what nature he sick, we him for no [special] reason want to see, not to argue, l.e. what is the nature of his sickness? [or: by what kind of sickness is he laid up? We would merely like to visit him now, and not have an argument (as we have undertaken to do)

Spelling: minha kurnu-matha

Grammar: interrogative, indicating precise.

minakulnumata jundru ngakangu jinkila nganai, ngato marda jinkani waltanani?
what in fact will you give me, if I carry your millstone?

Spelling: minha-ldra-matha

Context: I know for certain that you said it.

minaldramata jidni jatana warai?
what surely have you said?

Spelling: minha-li

Spelling: minha-matha

Grammar: interrogative.

Grammar: derived from mina

minamata jundru ngantjai?
what then do you want?

Spelling: None

Grammar: masculine gender.

Context: immediately above the eyebrows, directly across the forehead. This part of the forehead is also so named.

Spelling: minha nhawu

Grammar: interrogative.

Context: means 'what's wrong with him?'.

Grammar: minacombined with the personal pronoun naua. Likewise minanulu what does he want?, the form for transitive verbs. Likewise [in combination] with the feminine third person nominative (nani she): minanani? what she? 'what's wrong with her?', [or with the transitive form] Known as the 'agentive' or 'Nom. II' case. nandru, thus minanandru? what does she want?. Likewise in the case of the plural [pronoun]: minatana?, respectively minatanali? what's wrong with them?; what do they want?.

Spelling: minha-ndru

Grammar: Derived from mina

[1] Example:

minandru jidni wapana warai?
why did you go away?
[2] Example:

minandru jundru ngana nandrai?
why are you hitting me?

Spelling: minha-nhi

Context: Answer: minani? why, what for? what am I expected to do?

kaparau!
come here!

Spelling: mindra

Grammar: masculine gender.

Spelling: None

Grammar: feminine gender.

Etymology: From mindra navel, middle and wipa (from 'in the middle of the water'). Most times water remains standing for the longest period in the middle of a valley, or on the plain. Hence the word.

Spelling: None

Semclass: Plants

Context: This is the case with [some] branches and vines when they are covered with earth; they strike new roots. Here it happens in the case of the worduru type of grass. For a description of this plant, see Dictionary Nos. 456 and 3641.

[1] Example:

wordurali nandruja mindrai, worita nania wodata
the 'worduru' constantly strikes new roots from its branches, in spite of the fact that the stem is some distance away
[2] mindrala palkana to settle down for a time

ngato mindrala palkana wonti nunkanguta mitani, ngandri ngakani bakana palintiji
I have severed my connections [to settle down] in this country; in the meantime my mother at home has died

Context: at some spot removed from one's native camp (birth-place).

Grammar: adverb use.

Spelling: None

Grammar: masculine gender.

mindrani-poto ngato worarai, wolja ngani nakaldra tikala nganai
as an assurance that I will soon be (coming) back, I am leaving this deposit

Spelling: mindri-rna-yitya

Spelling: None

Grammar: masculine gender dual.

Context: Used of two plants that have become intertwined, or of two trees [that have grown together], or of two people who cannot part company.

kana pudlaka mindrawulu, wata pudla puntiji
those two people are so wrapped up in each other, that they are inseparable

Spelling: mindri

Grammar: feminine gender.

Semclass: Plants

Context: means 'full of holes'. When it has rained, so that this herb grows, caterpillars are attracted to it and eat holes into the leaves.

Mythology: The muramura is Jelkabalubaluna.

Spelling: mindri-lha-rlu

Spelling: mindri-lka-rna

[1] Example:

mankara nulu milki mindrilkana warai mita woritaia
he took the girl along with him to another tribe in a strange land
[2] ngapa mindrilkana for water to attract (take along with it)
Context: e.g. birds.
[3] kirra mindrilkana to take along one's boomerang

Spelling: mindri-rna

[1] kana mindrina for a man to run

kana naujata jerra pirna mindrina warai
the man was running very fast in that direction
[2] japa mindrina to run away in fear
[3] mindrina kurana to decide to run away
Grammar: adverb use.
[4] palto mindrina for a track to be running away
Context: folks are leaving the track far behind.
[5] watara mindrina for the wind to be running

watara naniata ngurali mindriji ja wata mudai
the wind is blowing incessantly and doesn't let up

Context: for the wind to be blowing hard and not abating.
[6] jaura mindrina for news (or an event) soon (quickly) to become widely known
[7] ngapa mindrina for water to run, for water to run swiftly
[8] kanta mindrina for grass to run

kanta nauja karari nurujeli mindriji, buka marapu ngaiani ngamalkala nganai
the grass is now growing very fast, so that we shall have ample [seed] to eat

Context: i.e. for grass to grow very fast.
[9] mindrina tarana to come up quickly; to come up suddenly
Context: e.g. rain or a thunderstorm.
[10] mita mindrina for the ground to be running

mita nauja mindriji woritaia
the road to [our] destination extends a long way, [or: it's a long way to our destination]

Context: for the country to extend [far and wide], indicating it will be a long way to one's destination.
[11] kalkamara mindrina for the sunset red to extend
Context: over a wide area of sky.
[12] nilanila mindrina for a mirage to extend [far and wide]
[13] manu mindrina for the sentiments to run
Context: for thoughts to come crowding in fast.
[14] milki mindrina for the eyes to be running
Context: for a person to be feeling dizzy.
[15] kumari mindrina for the blood to rush
Context: for the blood to get overheated, to be boiling.
[16] kaldra mindrina for a sound or an echo to carry a long way
[17] milki mindrina to transfer to another tribe

Spelling: mindri-rna tharri-rna

Spelling: mindri-nthi-rna

[1] kanani mindrintina to run after a person
[2] paiani mindrintina to chase a bird

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: derived from minga flower and kuru shade, is a flowering shrub that [is made use of for] providing shade.

Ethnography: wurleys were covered with this [plant] and thus afforded shade.

Spelling: mingka

Grammar: feminine gender.

[1] nganti minka animal burrow
[2] kindala minka dog's den
[3] tjulkunu minka bird's hole
Context: hole of a bird which burrows into the face of a cliff, and there builds its nest and breeds.
[4] ngapa minka spring, fountain
[5] ngarimata minka floodwater hole
Ethnography: spot where, according to the Aborigines' point of view, the floodwaters emerge from the ground.
[6] nariminka half-finished grave
Ethnography: The fact is that, in order to save work, those parts are dug out where the head and feet are meant to lie. The centre wall is only breached afterwards. The body is shoved through this hole. This [type of grave] is called a nariminka. If the grave is completely unearthed, it is a narikutu
[7] minka wilpara crack, fissure in the ground
[8] karku minka ochre pit
Ethnography: ochre mine, where men dig for red ochre (similar to a coal-pit).
[9] marukutu minka greyish ochre mine
[10] warukati minka emu cave
Ethnography: cave where emus are said to have at first come out.
[11] minkawilpa wind cave
Ethnography: where wind comes out, or is said to come out.

Spelling: mingka-yitya

Spelling: mingka-lha

Context: i.e. any (animal) that lives in a cave.

Spelling: mingka-lha-rlu

Grammar: more abstract form of the gerund, for which I know of no German expression, though the meaning of the word is quite clear to me.

Spelling: mingka-ri-ipa-rna

Spelling: mingka-ri-ipa-rna tharri-rna

Spelling: mingka-ri-rna

Spelling: None

Etymology: comprised of minka hole, burrow, turpana to turn, to spin, to dig, and -na he, means 'one that is continually digging holes'.

Spelling: None

Grammar: feminine gender.

Ethnography: This is made from animal sinews, and is set up directly across the climbing path of animals, which [thus] get caught in it, (like a hare in a noose).

Spelling: mintyi-lha-rlu

Grammar: masculine gender.

Spelling: mintyi-ma-ri-ipa-rna

[1] turu mintjimaribana to fan a fire into a flame

turu mintjimaribamai, nauja jerkina mirarinanto
fan the fire, so that it burns up brightly again
[2] jaura mintjimaribana to renew words
Idiom: to resurrect an old complaint; to rehash old troubles. wata jaura mintjimaribamai, patijiritjibaiati not words emphasize, otherwise [will] stir up don't touch on (talk about) the subject again, otherwise there will be a disturbance
[3] poto mintjimaribana to renovate things, to give things a new look
Context: This occurs, [for example], when old coloured designs are rubbed off and painted afresh.
[4] nganti mintjimaribana to cool off meat
Context: to take the heat out of meant. nganti ngani mintjimaribai, turuturu kutinanto, ngani mauarli, ngato ngantjai nurujeli tajina meat I am cooling off, warmth shall disappear, I hungry, I love quickly to eat I am cooling off the meat so that it shouldn't be so hot, for I am hungry and want to eat soon
[5] ngapatjili mintjimaribana to clean out a well

:

Spelling: mintyi-rna

Context: [This word is used], in fact, for anything that stands out more particularly than other things.

[1] ditji mintjina for the sun to shine
[2] milki mintjina for the eye to sparkle
[3] ngapa mintjina for water to glisten
[4] paratara mintjina for the plain to stand out [conspicuously] (between the trees)
[5] mangatandra balu mintjina for a bald head to be conspicuous
[6] manatandra mintjina for (white) teeth to flash forth
[7] ditji waka mintjina for the stars to shine
[8] pirra mintjina for the moon to shine
[9] dako mintjina for a sandhill to stand out (because it is bare, in contrast to the rest of the country)
[10] nilanila mintjina for a mirage to shine
Context: to catch the eye.
[11] tudna mintjina for [white] gypsum (among other colours) to catch the eye
Context: Basically, this means that, in catching the eye, white stands out more [conspicuously] than do the colours.
[12] turu mintjina for fire to give light
[13] pariwilpa mintjina for the heavens to be bright
Context: [because they are] cloudless
[14] nguramarra mintjina for the red morning sky to glow
[15] kalkamaralje mintjina for the red evening sky to be lit up

Spelling: mintyi-rna-yitya

Context: e.g. sun, moon.

Spelling: mintyi-ri-rna

:

[1] minka mirbana to excavate a burrow
[2] watarali mirbana for the wind to scoop out or hollow out
[3] ngapali mirbana for water to hollow or wash out
[4] paua mirbana to scrape off the pounded seed from a [mill]stone
[5] kalu mirbana to hollow out the lungs
Idiom: to get hungry.
[6] minamina mirbana to hollow out the brain
Idiom: to hurt.
[7] mirbana karitjina to walk around near-by; to walk around in a circle

:

Spelling: miri

[1] pita miri tree that towers above other trees
Context: miri is here to be distinguished from pajiri. pajiri denotes a tall tree; miri, however, is the upper section which towers above the other trees.
[2] dako miri high sandhill
[3] marda miri high rocky hill
[4] duru miri crest of a sandhill
Context: always, as in No.1, the transcending portion.
[5] ditji miri midday
Context: when the sun is at the zenith.
[6] kajiri miri upper course of a creek
[7] mita miri high ground
Context: reckoning from the water-level in the creek.
[8] talara miri rain, clouds overhead
[9] pariwilpa miri high heavens
[10] paja miri bird on high
[11] minka miri shallow (not deep) cave, burrow, or warren
[12] panto miri full lake
[13] ngapa miri shallow water
Context: not deep-lying, i.e. when it is not necessary to dig deep for water [e.g. in a soakage].
[14] woda miri decorative headdress for a sacred ceremony
Context: which towers above others.
[15] tidna miri high foot
Context: one who lifts his feet well in walking, and treads softly.
[16] diltja miri high muscles (sinews)
Context: nimble, light-footed [person].
[17] kirra miri high[-flying] boomerang
Context: ie. when it sails above people's heads.
[18] miri wapana to climb on high; to ascend an elevation
Grammar: adverb use.
[19] miri jatana to speak highly, to speak with a raised voice
[20] miri parana to lie on an elevation
[21] milki miri with eyes raised
[22] mangatandra miri with head erect
[23] punga miri tall house or hut

Spelling: miri-Ri-ipa-rna

Grammar: from miri

[1] turu miribana to kindle a fire; to add wood
Context: to the fire, to make it burn up.
[2] jaura miribana to raise one's voice
Context: in the fervour of a speech.
[3] malka miribana to paint [symbolic] markings
Context: on the body in quite gaudy colours (so that they stand out).

Spelling: miri-Ri-rna

Context: to rise of a bird, the sun, or a mirage.

Spelling: mirriwiRi

Grammar: feminine gender.

Etymology: A compound of miri high and wiri interwoven, round one another, signifying 'entangled in each other, with heads up'.

Ethnography: The muntjuru blowflies lay maggots on a carcase, etc. It is believed that tampangara pelican originates from maggots. Once, after a muramura had been buried, maggots came up out of the grave and crept to the water's [edge]. From these came the pelicans.

Spelling: mirka

Grammar: feminine gender.

Spelling: mirka ngandri

Grammar: feminine gender.

Spelling: None

Grammar: masculine gender.

Xref: No. 1457.

Spelling: None

Grammar: masculine gender.

Context: mirla is the ligament that holds the [femural] bone Reuther: "Knochenkegel" 'conical bone' or 'ball'. in position, i.e. that extends from [the head of] the [femural] bone throughout the [pubic] socket. Reuther: "Pfanne". milki, meaning eye is the ball that fits into (sits in) the socket. mirlamilki is also the name given to a basin-like hollow on [the top of] a sandhill.

Spelling: mirtya

Grammar: masculine gender.

[1] kana mirtja shouting of people
[2] paja mirtja screeching of birds
[3] kindala mirtja howling of dogs
[4] karuwali mirtja shouting of uncircumcised [youths]
Ethnography: when they are calling outside of the camp.

Spelling: mirtya-yitya

Spelling: mirtya-lha

Grammar: masculine gender.

Context: People who soon raise an outcry.

Spelling: mirtya-lha-rlu

Spelling: mirtya-ri-ipa-rna

Spelling: mirtya-ri-rna

Spelling: mitha

Grammar: masculine gender.

Context: Earth in general is called mita, so also is land in particular, except that, within the meaning of 'land', there is the concept of closer association, for example: mita kamaneli friends' country, native land, mita tula strange land, foreign country mita ngumu good country, etc.

Ethnography: The earth in general is called Murala belonging to the deity, Reuther: "Gottheitaner". i.e. created by the Mura. mita naujata Murala earth he certainly belonging to the deity Reuther: "Gottheitaner". the earth belongs to the deity Likewise Murala are: the space twixt heaven and earth, the sun, the moon, the stars, the hills, the muramura ancestors, the soul, the spirit, and all non-edible plants and shrubs. On the other hand, the rain, all edible plants and shrubs, some of the animals, also creeks, and everything that provides man with food and clothing or which is inimical to him [passes for] muramurala, i.e. they belong to his forebears, as things that have been requested of the Mura for man's good or evil. But let us return to mita.

[1] Example:

kana wata jedianau! ngamanimai mitani pirnani Muralani
don't desecrate the earth on which you live (sit) for it was created by the deity

Ethnography: It is customary to speak in this way, in a [somewhat] dignified, elevated language, when wanting to speak to the conscience of one who readily tells lies.
[2] dauadauani-jaura forbidding words

wata mita dakamai turu wutjujeli, mita paruparu jerkiati
don't drag the fire-rubbing stick along the ground, lest it catch alight

Ethnography: This is strictly forbidden to children, since it is believed that the ground will catch alight. Volcanic remains were probably still to be seen by native people in earlier days. This conclusion may be drawn from various place-names.
[3] Example:
[4] Example:

mita tajiteriji
the earth swallows itself
Context: This expression originates from the mirage. It is believed, on account of these atmospheric phenomena, that the earth partly swallows itself.
[5] mita maru whole world, extensive world, wide world

kana tali pilkipilki mita maruni ngamai
everywhere over the whole earth different languages are spoken

Context: By 'the whole earth' is to be understood the earth as far as the horizon; it terminates at the horizon.
[6] mita tilitilingani boiling earth; seething ground
Ethnography: It is believed that, where the sun rises, the earth is so hot that it is boiling. It is as hot there as when the sun first rose in Ditjiminka.
[7] Example:

mita mpaimpai nganai
the earth is rumbling

Ethnography: It is believed one can detect a sinister rumbling from time to time. This is supposed to result from the collapse of the earth's rim, in that sections (strata) of earth-chunks break loose and roll down the edge into the abyss, with a roar. If the local witchdoctor hears this rumbling [noise], he calls all the people of the camp together on to a hard plain and chants the ceremonial songs. The effect lasts for days: all the people are more quiet and lost in reflective thought. These [massive] falls of earth keep on occurring, until at length the last section of earth rolls into the abyss, and the earth [will then have] come to an end. As far as the local Aborigines are concerned, the southern limits [of the earth] are Lake Torrens, known as Murlari salty, brackish. From a hill the old men used to show this lake to the younger men and tell them that there lay the end of the world. The country to the west is called Kalkapiti end of the night, end of the world in the direction of evening, i.e. the west. To the north [the country] is named Miljiwoldra, from maralji red and woldra hot, signifying 'the end [of the earth] where the hot winds and the red dust originate'. To the east the native envisages a very fruitful land, where animals abound.
[8] mita tula strange land; foreign country

pinarala ngaianangu kaukaubana wonti mita kamanelini wata wiringananto. mita-tulani nari maniati
the old men told us not to go beyond [our own] tribal boundaries, for we could get killed in a strange country
[9] mita kamaneli friends' country; tribal country; traditional land
[10] mita ngandri marduka place of birth
[11] mita kanini ngura place of one's grand-mother
Context: place where one's grandmother was born.
[12] mita ngumu good country
[13] mita madlentji bad, [poor] country
[14] mita jurrani place where one prefers most of all to stay
Context: one's favourite spot
[15] mita malti cool, healthy country
Context: winter.
[16] mita turu hot country
Context: summer.
[17] mita dako sandhill country
[18] mita putarka plain, level country
Context: where no hills exist.
[19] mita bunubunu river country
[20] mita ngalara dry, drifting sand
[21] mita pata damp, [wet] country
[22] mita kokoterkana low[-lying] land
[23] mita daka clod of earth; hard earth
[24] mita maralie red earth
[25] mita tjanka wet [boggy] country
[26] mita bulu gypsiferous country, cretaceous country; chalky soil
[27] mita waru dark (black) humous soil
[28] mita kanta marra bushland, scrubland
[29] mita ngapa pani waterless country
[30] mita kana pani uninhabited country
[31] mita nganti pani country devoid of game
Context: empty of animals.
[32] mita kana marra inhabited country
[33] mita buka pani country that is poor in food resources
Context: where there is little to eat.
[34] mita dilka pirna thorn-riddled country
Context: where prickles abound.
[35] mita wirka cracked ground, fractured ground, broken ground
[36] mita muja dry country, arid country
[37] mita marda pani stone-free country
[38] mita palara tree-less country
[39] mita turu pani country devoid of firewood
[40] mita buturu duststormy country
[41] mita kintjalkuru bright landscape
Context: when the air is clear and it is possible to see a long way.
[42] mita taliri foggy country, misty country
[43] mita kaldri country where one's child lies buried
[44] Murala

Ethnography: If, for example, a stranger enters the territory of another tribe and extols it as being a beautiful, fair and goodly country, the inhabitants feel themselves flattered. They quickly prepare a meal for the eulogist, to demonstrate that such remarks are heard only too gladly.

Spelling: muka

Grammar: masculine gender.

Ethnography: The number of logs (wadimoku) that are laid on a man's grave indicate how many [men] the deceased has helped to kill. As often as such a piece of wood is placed [on the grave-mound], the name of a murdered man is mentioned. If he has killed only a few men, or none at all, then the names of those whom his father killed are also mentioned. It is a distinctive honour for a man to have lots of wadimoku lying on his grave.

[1] nganti moku animal bone
[2] kana moku human bone
[3] pita moku tree bone
Context: a dead tree without bark; the skeleton of a tree.
[4] mara moku finger[-bone]
[5] nguna moku arm-bone
[6] ngurra moku shin-bone
[7] tara moku hipbone
[8] piti moku coccyx
[9] wokara moku neck-bone
[10] munampiri moku breast-bone
[11] pankitiri moku rib-bone
[12] paja moku bird bone
[13] kandri moku digging stick
[14] mudla moku nasal bone
[15] tidna moku toes
[16] kudna moku dry excreta
[17] kurlamoku None
[18] pitjiri moku thin stem of chewing-tobacco [plant]; skeleton of [native] tobacco plant
[19] ngara moku heart bone
Idiom: hardened heart; heart that is loveless.
[20] jaura moku word bone

ngaiana karari jaura moku ngankananto nina ngamalkala
we must make up our minds today how to preserve his life, (so that they don't kill him)

Idiom: the right word; the right idea; the decisive word; an undivided opinion; a [firm] decision.
[21] waka moku jaw-bone
[22] tali moku tongue bone

tali mokujeli nulia jaura kaukaubai, wata danu
he speaks [some] weighty words, and not just superficially

Idiom: powerful tongue; weighty words
[23] wadimoku logs of wood on a grave
[24] bulumoku thighbone
[25] para moku clumps of hair
Context: matted with fat and clay, and hanging down in ringlets.
[26] kalku moku reed stems
[27] punku moku stems of flax plant
[28] kutja moku quill
Context: i.e. the hollow basal stem of a feather.
[29] mutja moku stem of (edible) 'mutha' plant
[30] njurdu moku upstanding, bristly hairs on the body
[31] punga moku framework of a wurley
[32] jinka moku bundle of string
[33] dija moku end
Context: where one has ceased digging.
[34] palku moku lean body
[35] moku pupara bone-dust
Ethnography: This is the name given to men who continually point the bone for [purposes of] sorcery.
[36] mokujeli dakana to point a [magic] bone at someone; to "sing" someone
Idiom: literally, 'to jab (someone) with a bone'.
[37] moku jeli palina to die from bone-[pointing]; to die as the result of sorcery
[38] moku jinkina to point the bone
Context: This expression has been coined solely by Mission personnel.
[39] kalti moku spear bone
Context: i.e. strong spear, fat spear.
[40] tidna moku mati foot bone heavy
Idiom: deeply-imprinted footmarks
[41] talpa moku thick tough (leather-like) leaves
[42] moku mati heavy bone
Idiom: strong and heavy man.

Spelling: muka-lha

Ethnography: person who has died of sorcery by way of bone-pointing.

Spelling: muka-lha-rlu

Ethnography: act of being "sung" with a bone. ngani mokulalu patai, kanali ngana mokujeli dakaia I sorcery suffer, men me with a bone are bewitching my sickness stems from sorcery, for somebody has pointed the bone at me

Mythology: When Kujumokuna died, his uncle (kaka) gathered up all his bones and bewitched the people with them.

Spelling: muka-ri-rna

[1] Example:

pariwilpa mokurina warai
the rainclouds have rained themselves dry, only the bones are left
Context: rainless clouds; a dried-up sky.
[2] Example:

watara mokurina warai
the wind has ceased to blow
[3] nganti mokurina for meat to turn to bone
Context: for meat to become burnt in the ashes.
[4] palku mokurina for the body to become [a bag of] bones; to grow lean
[5] manu mokurina for one's disposition [or mood] to turn to bone
Idiom: to have no more inclination for anything.
[6] ngara mokurina for one's heart to turn to bone
Idiom: for a person to forget his native country.
[7] punga mokurina for a humpy to turn to bones
Context: for only the posts to be still standing.
[8] jaura mokurina for words to become dry
[9] tali mokurina for language to become dry

Spelling: marla

Grammar: adjective and adverb. From many of the examples given, it is obvious that this word is also used as an adverb.

[1] Example:

kana morla wokarala nganai
more people will be coming
[2] Example:

ngani morla jatala nganai
I shall still have more to say
[3] Example:

kapi ngato morla kampala nganai
I shall gather some more eggs
[4] Example:

morla ngato najila nganai
I shall be seeing still more
[5] Example:

morla nurujeli ngani tikala nganai
I shall return very quickly
[6] Example:

turu ngato morla kampana warai
I have gathered more firewood
Context: than you.
[7] Example:

poto ngato morla najila nganai jinkangu tikalkala
things I more see shall to you to bring back, I shall find some more things to bring back for you
[8] Example:

morla talara godala nganai
more rain will fall
[9] Example:

morla ngapa ngakala nganai
more water will come running down
[10] nari morla more dead people
Context: more people will be dying [yet]
[11] Example:

pirrata morla purila nganai
the moon will be getting even smaller
Context: it is waning
[12] Example:

muntja ngakangu morla wokarala nganai
my sickness will get even worse
[13] Example:

ngaiani buka morla ngamalkala nganai
we shall have even more food
[14] Example:

nari ngaiani morla todila nganai
we shall be burying even more people
Context: in other words, there will be even more people dying.
[15] Example:

ngani morla puntila nganai
I, too, shall be going away
Context: following others who have already left.
[16] Example:

ngato nina morla patala nganai, nulu ngana ngantjai
I shall hold him fast, for he loves me
[17] palto kulno morla way one more
Context: yet another way.
[18] noa kulno morla spouse one more
Context: yet another husband (or wife).
[19] ngatata kulno morla younger brother one more
Context: yet another younger brother.
[20] muka morla more sleep[y]
Context: very sleepy or drowsy; more sleepy than usual.
[21] tepi morla more life
Idiom: very active; [very much alive].
[22] ngapa morla more water
[23] ngura morla pirna campsite more big
Context: very large campsite.
[24] billi morla ngumu net-bag more good
Context: nicer net-bag.
[25] milki morla straight eye
Idiom: when one [has] struck the target.
[26] ngapitja morla dreams more
Context: i.e. many dreams. Also used figuratively, when one forgets everything.
[27] mita morla more sand (than yonder)
[28] kana morla ngumu nicer people
[29] buda morla not yet ripe
[30] talku morla very ripe; more upright, just, or honest (of people)
[31] paua morla more seed
[32] kutji morla devil more
Context: patently evil, in reference to a person who commits only evil.
[33] pirra morla ngumu nicer [wooden] dish
[34] kalara morla ngumu nicer and better stone axe
[35] pani morla no more; nothing more; it is not true
[36] tidna morla marapu footprints more many
Context: very numerous footprints.
[37] jerto morla satisfied more
Context: properly satisfied; fully satisfied; having had quite ample to eat.
[38] marakala morla empty-handed more
Context: very poor; [with] nothing in hand.
[39] mandra kala morla stomach empty more
Context: very hungry.
[40] dako morla pirna sandhills more big
Context: higher sondhills.
[41] jaura morla ngumu words more good
Context: better and nicer words.
[42] kuma morla more news
[43] panto morla pirna larger lake
[44] pungamoku morla pirna stronger framework for a wurley
[45] morla pirna more big, bigger
[46] morla wulu more straight, straight ahead
[47] morla pajiri higher, taller
[48] jirijiri morla very bewildered, confused
[49] wordu morla short more, shorter
[50] morla miri higher, taller
[51] morla wapana to go more, to go further
[52] morla tikana more to come back
Context: for more [people] to return
[53] morla najina to see even more
[54] morla godana for more rain to fall
[55] morla wajina to boil, roast or bake more; to bake thoroughly; to finish curing
Context: [or tempering, e.g. a spear, boomerang, or wooden dish, etc.].
[56] morla bakuna to dig more, to dig deeper
[57] morla waltana to carry more
[58] morla wotina to build more, to build bigger, to build higher
[59] morla jama dakana to weave more fishing net
Context: to weave a longer fishing-net
[60] murla morla pirna peace very big, very peaceful
[61] morla danto more soft, softer, able to be torn more easily; more pliable
[62] morla tjanka more tender, more juicy, very tender
[63] morla nguru more strong, very strong
[64] morla ngaua very light
[65] mati morla very heavy
[66] morla tapana to drink more; to drink a lot
[67] morla ngamarra to sit more, to stay longer
[68] morla kampana to collect more
[69] morla kuljakulja more green, very green
[70] morla wapana to walk more, to travel further
[71] morla tiri more angry, very angry
[72] morla ngumu very good
[73] morla manju very friendly, very kind

Spelling: murla-ya dikirdikipa-rna

Idiom: Proverb: dikidikibani-jaurandru nari wokarai death comes from cursing That is, death is born from wishing evil.

Spelling: marlarlu

Context: [Literally:] until more. It is an intensification of morla more, very).

[1] kana morlalu genuine [or honest] man; truth-loving man

kana morlalu nauja, wata nulia jediji
he is an honest man and doesn't lie
[2] tepi morlalu life certain
Context: i.e. genuinely healthy.
[3] jaura morlalu true words, honest words; the truth

jaura morlalu ngato nunkangu ngarana warai
I have heard the truth from him
[4] Example:

nandru kupa morlalu dankana warai
she has certainly given birth to a child
[5] maru morlalu certainly dark
Context: when rainclouds come up.
[6] ditji waka morlalu star certain
Context: a star is truly visible.
[7] ngapa morlalu water certain
Context: there is certainly water here.
[8] kanta morlalu [edible] grass certain
Context: there are certainly [vegetables] there to eat.
[9] watara morlalu real wind
[10] talara morlalu real rain
[11] morlalu ngamana sure to sit down; sure to stay, (not to leave)
[12] morlalu ngundrana genuinely to think; to hold firmly [to an opinion], to believe; not to forget
[13] morlalu patana positively to grasp; to hold firmly on to; not to lose again or to forget
[14] morlalu tepirina certain to recover
[15] morlalu panimana sure to smell; to have the right taste or smell
[16] morlalu pantjina to come true; to go into fulfilment; to become a reality
[17] morlalu kamana sure to keep everything; not to give anything more away

Spelling: marlarlu-lha

Grammar: masculine gender.

Spelling: marlarlu-lha-rlu

Grammar: masculine gender.

[1] Example:

nauja morlalulalu danina warai, kantji nauja morlalu wapai
he has in truth taken leave, for he is already making his departure
[2] Example:

jaura morlalulalu nulia kaukaubai, jedi nunkangu pani
he is telling the truth and not lying
[3] Example:

ngani wokarai ngarimata morlalulalu
I have indeed arrived back from the flood

Context: I have seen it.

Spelling: marlarlu-lha-rlu-Ri-ipa-rna

muntjali ninaia morlalulaluribana warai, karari nauja nari
the truth of his sickness has been confirmed, for now he has died

Spelling: marlarlu-lha-rlu-Ri-lka-iyirpa-mali-rna

Mythology: Pintanganina once scraped a lot of reeds and buried them in the ground. [Thereupon] he chanted a ceremonial song to change them into a fishing-net: pintarajai! jidni morlaluriau jama! Oh dearest you be sure to turn into a fishing-net And the reeds in reality turned into a fishing-net.

ditji marapu tana jatamalina warai morlalulalurilkijiribamalinaia
they argued (verbally) with each other for days until things eventually happened, (it came to a fight)

Spelling: marlarlu-lha-rlu-Ri-rna

ngapa nauja ngarimata morlalulalurina warai, ngaiananani pantuni wokarala
'it has truly come to pass that the flood [waters] are running into our lake

Spelling: marlarlu-Ri-ipa-rna

[1] Example:

poto nuluwa morlaluribana warai nina ngapu ngankala
he made sure of things, in order to keep him quiet

Context: i.e., he has kept his word.
[2] Example:

nulia talpadakani-jaura nunkani morlaluribana warai
he has kept his word [or promise]

Spelling: marlarlu-Ri-rna

[1] Example:

jaura ngakani morlalurina warai
my words have come true
[2] Example:

milingeru ngaiani talarani nunkanguja palkuni kalkaterina warai, ja karari nania morlalurina warai
we have always been expecting rain from this cloud, and now [at long last] it is coming true

Context: i.e., it is raining.
[3] Example:

muntja nauja milingeru parana warai morlalurila
he was constantly laid up with sickness; this has been verified by his death
[4] Example:

wima pajani morlalurina warai, karari pajali kapi morlalu ngamalkai
the totemic song for [the increase of] the birds has come to be realised, for now the birds indeed have eggs
[5] Example:

palto morlalurina warai tidna marapujeli
it has become an established track because of numerous footprints; it has become a [real] road
[6] Example:

kana nauja karari kalkaura danidanila wiri, karari nauja morlaluriji
last night he was talking about going away; today this has turned into reality
[7] Example:

pirra nauja ngakani morlalurina warai ngumu
plans for a fine coolamon have been realised, for it has turned out well
[8] Example:

jidni kupa madlentjala kana ngumu morlalurina warai
you used to be an ugly child (to look at) but now you have become an attractive person
[9] Example:

jaura ngakani morlalurina warai
my words have been verified

Spelling: None

Grammar: feminine gender.

Context: has seed pods and fruit that can be eaten.

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. However, under subentry No. 3036-52 he gives tajina which is used for hard fruits.

Addition: the shape of this word cannot be Diyari but most likely from some variety of Aranda.

Xref: No. 2597-99, No. 2756-82, No. 3050-40.

Semclass: Plants

Etymology: means 'shining, glittering'. The seed [of this plant] is shiny.

Spelling: murdamurda-lha-rlu

Spelling: murdamurda-rna tharri-rna

Context: i.e. to stop for one's own benefit or advantage.

:

ngato paua-billi ngakani pratjana mudamudarana warai, karari ngani mangatandra nguru
I kept on collecting seed for so long, till all my net-bags were full; I now feel confident [of the future]

Spelling: murdamurda-Ri-rna

Spelling: murda-rna

Grammar: vtr, vi

[1] pirra mudana to finish off a coolamon
[2] ngapa mudana for water to stop (flowing)
[3] wima mudana for chanting to stop
[4] watara matja mudana for wind to have already ceased (blowing)
[5] talara matja mudana for rain to have already stopped
[6] muntja matja mudana for sickness to have already ended
[7] tiri mudana for a fight to be over
[8] mara mudana for work to be finished
[9] tidna mudana for footprints to come to an end
[10] mana mudana for conversation (or eating) to cease
[11] punga mudana for a wurley to be finished
[12] paua mudana for seed to be all used up,
Context: none is left to be eaten.
[13] woldra mudana for summer to be over
[14] kilpa mudana for cold weather to be over
[15] kalka mudana for evening red to have faded away (vanished)
[16] ditji mudana for an appointed day to be over
Context: without someone's having arrived.
[17] billi mudana for a net-bag to be finished
[18] tepi mudana for life to have come to an end
Idiom: for someone to have died.
[19] dapa mudana for wounds to have healed (closed up)
[20] poto mudana for goods to have run out
Context: to have nothing left to exchange.
[21] munta mudana to stop oneself
Context: in the matter of giving things away, etc.
[22] mirtja mudana for shouting to cease
[23] kalu mudana for the liver to stop
Idiom: for one's hunger to have been satisfied.
[24] kalu marrana to be [left] unsatisfied
[25] kirra mudana to [have] stopped fighting
[26] manu mudana to allay one's feelings
Idiom: to give up one's yearning desires.
[27] ngandri mudana to cease mothering
Context: to give birth to no more children.
[28] mandrakara mudana no longer to be jealous
[29] pitjiri mudana for tobacco to have run out
Context: to have no more tobacco.
[30] mudana kurana to come to a decision, to arrive at a decision
Grammar: adverb use.
[31] karalja mudana to break off an exchange of goods
[32] mudana tikantina to be the last to come back
[33] malkiri mudana to end a ceremonial meal, [or] for a ceremonial meal to end
[34] malkara mudana to end a circumcision ceremony [or] for a circumcision ceremony to end
[35] mudana najina tatana to cease to see to shove back
Context: to see [someone] for the last time and leave [him/her] behind. ninaia kana nari ngaiani mudana najina tatana warai naka ngurani nunkanani, windrila nauja palinanto him man dead we to cease to see to push back there in the camp in his, before he should die we left this man behind, and saw him in his camp before he died
[36] mudana jinkina tatana to cease to give to push back
Context: to give once again and then no more. windri ngato jidna mudana jinkina tatala wapaia, ja wolja ngato jidna wata morla jinkila nganai buka, muntali jundru manila nganai only I you cease to give to push back and soon I you not more give will food, self you fetch will once more you are receiving [some] food from me today, but then no more; you go and fetch some for yourself
[37] mara mudana for the hand to cease
Idiom: no longer to help. ngani mara karari mudai jinkani poto manila. jidni ngakangu tiririna warai hand [now] am ceasing your things to fetch, you towards me angry have become (argued against me) from now on I am helping you no more to fetch your things; for you did not take my part in the argument
[38] Example:

mara mudanila ngato ngamalkaita, matja ngarla poto palpata manina warai
I now have the last piece in hand; it is certain that several [people] have already pilfered my belongings
[39] Example:

wata ngali mudala nganai jela ngamana, ngali ngamalalu nganai
we two shall not be parting company, for we have both grown up together, or it is impossible for us to part company, for we both understand each other too well
[40] tertieli ngananani mudana thirsty when being to stop
Idiom: to have slaked one's thirst.
[41] mudani kana last [person]
[42] ngama mudani breast last
Idiom: last-born child, or the last to have sucked at the breast.

Spelling: murda-rna-yitya

Context: one who always trails on behind. (This expression is no compliment to the person concerned).

Spelling: murda-rna-yitya

Spelling: murda-ni-lha

Spelling: murda-ni-lha-rlu

Spelling: murda-tharri-rna

Context: i.e. to be satisfied as the result of having eaten for oneself, and of not having been fed by a stranger.

[1] Example:

pantuta nania matja mudateriji, ngapa manamirila
the lake has already filled itself, (not 'has been filled'), for the water is up to the top
Context: as high as it can go, and so it is full to the brim.
[2] Example:

mandra ngakani matja mudateriji, wata ngato ngantjai morla tajila
I am satisfied, and don't wish to eat any more

Spelling: mudlha

Grammar: masculine gender.

[1] kana mudla tip of a person's nose; nose; face
[2] nganti mudla nose of an animal, face of an animal
[3] paja mudla face of a bird
[4] tjutju mudla face of a snake
[5] dako mudla end or beginning of a sandhill
[6] mara mudla tip of a finger
[7] pita mudla thick end of a fallen tree
[8] kunari mudla beginning or end of a creek
[9] ngapa mudla beginning or end of water
[10] kajiri mudla margin of trees [or the treeline] along a creek
[11] marda mudla face of a stony hill [or ridge]
[12] kanta mudla edge of a grass flat
[13] tidna mudla end of footprints
[14] paru mudla face of a fish
[15] talara mudla extent of rainfall
Context: i.e. the marginal area within which it fell.
[16] watara mudla beginning of a duststorm
[17] katu mudla end of a windbreak
[18] palto mudla end of a track
[19] jama mudla end of a fishing-net
[20] mudla walkina to shake one's head
[21] mudla warijiribamalina to bypass one another without looking at one another
[22] mudla balu bare, beardless face
[23] mudla njurdunto hairy, bearded face
[24] mudla moku nasal bone
[25] mudla ngumu attractive face
[26] mudla madlentji ugly face
[27] mudla wilpa nostril
[28] mudla tida nasal septum
[29] mudla gildi mucus from the nose
[30] mudla piti nasal scars, nasal cicatrices
[31] mudla turu bridge of the nose, upper end of the nose

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Etymology: derived from mudla nose and kaura pointed, that is 'a sharp nose'. The seed-pod is pointed like a sharp nose.

Spelling: mudlha kurnu

Grammar: masculine gender.

Spelling: mudlhakupa

Grammar: masculine gender.

Spelling: mudlha kutya

Grammar: masculine gender.

[1] pingaia mudlakutja ringleader of a troop of blood-avengers

kana nina mudlakutja ngankanimai, nau ngurani wokarananto, japanguru nau
appoint this man as ringleader; he must be the first to burst into camp, for he is fearless
[2] paruja mudlakutja cord or line for fish
Context: used for stringing together fish when they are taken out of the net.
[3] billi wonduraia mudlakutja needle for the weaving of a 'wonduru' net-bag
Context: made of a quill.

Spelling: mudlha malka

Grammar: masculine gender.

[1] karku mudlamalka lines marked on the face with red ochre
[2] nari mudlamalka marks on the face intimating death

Spelling: None

Grammar: masculine gender.

Etymology: wide snout.

Spelling: mudlha mandru

Grammar: masculine gender.

Spelling: mudlhamudlha

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

Ethnography: painted in ochre from the forehead down, over the nose, right to the chest. This mark is worn by the man who undertakes [the act of] circimcision. For this purpose a man is usually chosen, who is at variance with the youth's father. But after the circumcision on his son has been performed, the father becomes friendly towards him on account of it.

Spelling: mudlha parkulu

Grammar: masculine gender.

Spelling: None

Context: e.g. ants, clouds, or birds in a flock.

Spelling: None

Context: e.g. when [two] people pass one another on the track and neither [stops to] speak to the other.

Spelling: None

Context: as in No. 1629.

Spelling: None

Grammar: masculine gender.

Etymology: composed of mudla face, wanga short, [and -na he, means 'one with a short snout'.

Spelling: None

Grammar: masculine gender.

Etymology: From mudla face; nose) and wariwari from wariwarina to turn away). Meaning: 'one who turns his face away (in anger)'.

[1] Example:

kana pudlaiata mudlawariwari ngamai, wata pudla jaura kulnujeli bakana morla ngankijiribamaliji
both of them have turned their faces away from each other and are not saying a single word to each other
[2] mudlawariwari wapana to go their separate ways
Context: and not look at one another.

Spelling: None

Context: i.e. one who is angry or annoyed.

Spelling: None

Context: one person looking this way and the other that.

Spelling: muya

[1] pita muja dead tree
[2] mita muja parched land, dry land
[3] kanta muja dead grass, dry grass
[4] kirra muja dry boomerang, untoughened boomerang
[5] paru muja dried fish
[6] nganti muja dried meat
[7] manu muja dull temperament
Context: i.e. of a person who doesn't laugh, doesn't love, and hardly speaks.
[8] mana muja dry mouth
Context: This expression is used, when one has no meat to eat.
[9] mara muja dry hand
Context: i.e. when one has nothing to give away.
[10] tidna muja dry feet
Idiom: when the countryside is very dry, and there are no green plants to be eaten.
[11] pariwilpa muja dry heaven
Context: i.e. a cloud-less, clear sky.
[12] ngaltja muja dry saliva
Context: dry throat when there is no saliva in the mouth. For a sick man this is a sign that he is sure to die.
[13] palku muja dry body
Context: i.e. of a man who either doesn't perspire, or who hasn't smeared his body with fat.
[14] buka muja dry food
[15] paua muja parched seed
[16] mudla muja angry face
[17] mandra muja dry stomach
Context: i.e. one who does not [show any] love.
[18] para muja dry hair
Context: i.e. hair that has not been greased with fat.
[19] muja ngamana to sit down dry
Context: to be peeved, annoyed, fed up.

Grammar: adverb use.
[20] muja ngankana to cause to dry up
Context: i.e. to force (someone) into silence.

Spelling: muya-yitya

Mythology: The muramura Katikatirungana, dried his greasy hands in the sand, so that noone should notice that he had been eating fish.

Spelling: muyamuya

Spelling: muya-ri-ipa-rna

Spelling: muya-ri-rna

[1] paru mujarina for fish to dry up
[2] kanta mujarina for grass to become parched and dry
[3] pita mujarina for a tree to wither
[4] tertieli mujarina to become dry from thirst
[5] wolkareli mujarina out of intense longing to grow peevish
Context: when waiting for something and it does not turn up.
[6] tirieli mujarina to make a sour face in anger
[7] jaurala mujarina for a speaker to stop
Context: [dry up].

Spelling: muka

Context: also mukali.

[1] Example:

mukali ngani, ngani wolja turarala nganai
I am drowsy, [so] will soon be asleep
[2] Example:

kana nauja muka, wolja kurau, nauja jiritjinanto
this man is still drowsy; wait yet [for a little while], he wants to get up soon
[3] Example:

nganti muka
the animal is asleep
[4] tidna muka drowsy foot
Context: e.g. when one no longer notices the hot or cold ground under one's feet.
[5] nguna muka tired (or drowsy) arm
Context: e.g. when the arm is so sore (or painful) from throwing, that one cannot throw any more. nguna ngani muka, ngani ngandandariji paja dijala arm I drowsy, I unable bird to aim at my arm is so painful that I am unable to take aim at the bird
[6] tjuru muka drowsy or dreamful mind

tjuru ngani muka, ngato tinkani milingeru ngundrana warai
my mind is still drowsy, for during the night I was constantly thinking, (consequently I didn't sleep)
[7] muka (n) ngandingandibana to banish, drive away sleep

minani jura ngana muka ngandingandibai? mina jaurali? ngani wata mukaturarananto?
why have you banished sleep [from my eyes]? What have you been talking about? Am I not to have any sleep?
[8] muka ngankana to make drowsy; to lull to sleep

kupa jinkani muka ngankamai ngamali
give your child the breast and thus send it to sleep
[9] Example:

pantjali jundru ngana muka ngankana warai, tankubanalu ngani turarana warai
by your coming (with the knees) you kept me asleep, so that I slept in till morning

Ethnography: If a friend arrives [in camp] in the morning, whilst one is still asleep, one excuses himself with the above phrase, thereby certifying that at other times one is an early riser, but that the friend's [impending] arrival has caused this [long] sleep.
[10] mandra muka drowsy stomach
Context: i.e. a lack of appetite in the morning. mandra ngani muka, wolja jura tajianimai stomach I drowsy, soon you eat! I have no appetite; in the meantime you just go on eating
[11] janamuka very broad, fat, and strong man

kana naujata janamuka, nauja kalalu ngankani
this man is very strong; he beats everybody
[12] mukatepi sleepless

kana jidni mukatepi, muka bakana turaramai!
you are a real sleepless man; do have some sleep [for a change]
[13] muka pani no sleep
[14] mukakalka to wake up in fright
Context: a nightmare?.

Spelling: muka

Grammar: masculine gender.

[1] Example:

mukali ngana nankai
sleep has overwhelmed me
[2] Example:

mukali ngana patai
I am overcome with sleep
[3] Example:

muka ngaianangu wokarai
sleep is coming towards us

Idiom: This is a figure of speech, meaning: 'night is drawing nigh'.
[4] Example:

palku ngani muka
I feel drowsy (sleepy)

Spelling: muka-lha

Spelling: muka-rlu

Grammar: masculine gender.

Mythology: When Darana begged far rain and the clouds came up he said: 'it is growing mukamuka about me.

[1] Example:

watara nania mukalu paralapa, nani karari wilparila nganai
the wind has lain calmly at rest, but today it will be blowing again
[2] mandikilla mukalu waves drowsiness
Context: when there are no waves.
[3] kana mukalu man drowsiness
Context: man who is overcome by drowsiness.

Spelling: mukamuka

[1]
[2]
[3] tjuru mukamuka dull head, dismal head, heavy head
[4] pilpa mukamuka heavy eyelids
Context: e.g. when one is feeling constantly drowsy.

Spelling: None

Etymology: derived from mukari type of shrub and parkina to run means 'one that runs like a mukari shrub'. [The point is that] the mukari shrub extends its branches in all directions.

Spelling: muka thipi

:

Spelling: None

Context: e.g. a piece of dirt from among seeds.

[1] jaua mulkana to pick out [wild] onions
Context: after loosening up the ground.
[2] kana mulkana to single out a man
Context: whether it be for a fight, or whether it be for the purpose of killing him.
[3] jaura mulkana to choose one's words
Context: or to use well-chosen words, in order not to offend. One says this also of people who are able in putting their point across; they are readily placed to the fore when it comes to mutual trade negotiations with other tribes; they also become instructors in [tribal] lore. Reuther: "Gesetzeslehrer". A lot of importance is attached to the gift of oratory, and painstaking care is devoted to [cultivating] it.
[4] pita witta worana mulkana to choose [from] several rows of timber
Context: to pick out those pieces of timber which one desires to ram into the ground for the building of a wurley.
[5] paru mulkana to sort out fish, to pick out fish

paru ngumulu ngumulu mulkau, worani madlentji
pick out only the good fish, and leave the bad ones [lie]
[6] marda mulkana to select stones
Context: which are of suitable weight to hang [at the bottom] of a [fishing] net. marda pirnalu pirnalu mulkau, jamani karala stones large evenly select, on the net to tie on select stones of equal weight to tie on to the net
[7] mudla mulkana to pick out a face
Idiom: to try to win a man for oneself.
[8] milki mulkana to choose the size of the mesh for weaving a fishing-net
Context: according as to whether one wants to catch big or small fish.
[9] mulkana nandrana to select for killing
Context: to have designs on killing one [particular] man in preference to others. ninapara ngura ngaiana karari mulkana nandrala nganai, tana ngurula pani, kapara tanani matja nari this camp we today choose to kill will, they strength without, Reuther has the rather persistent habit, without regard to context, of translating pani with "nein" 'no' instead of ohne 'without'. Cf. No. 2648. leader theirs already dead we have chosen to attack this camp, for they are powerless, inasmuch as their leader is already dead

Grammar: adverb use.
[10] dilka mulkana to pull up thorn-bushes
[11] mulkana kurana to pick out something and take it along
Grammar: adverb use.

:

Spelling: None

Ethnography: e.g. the feathers that have been stuck on [to one's body] for a sacred ceremony.

[1] butara mulkaterina for a bird to pluck its own feathers for [lining] a nest

:

Spelling: multhi-ipa-lha-rlu

Mythology: This word originiates from the legend of the two muramura Kalkuwulana, who sprinkled their reeds with water.

Spelling: multhi-ipa-rna

[1] ngapali multibana to besprinkle with water
[2] ngapajunga multibana to make a [skin] water-bag wet
[3] talarali multibana for the rain to drench

talarali ngaianina paltuni multibana warai
we were drenched on the way by the rain
[4] diltja multibana to wet sinew
Context: to moisten sinews so that they become pliable for net-weaving.
[5] kalku multibana to wet reeds
Context: so that they become moist and can be used for weaving.
[6] punku multibana to moisten flax
[7] kirra multibana to wet a boomerang
Context: so that it toughens.
[8] turu multibana to besprinkle a fire; to extinguish a fire with water
[9] karku multibana to besprinkle, moisten red ochre
[10] paua multibana to soak seed
[11] muntja multibana to sprinkle a patient with water
Context: so that he cools off.
[12] punga multibana to sprinkle the wurley with water
Context: so that it gets cool inside.
[13] tudna multibana to moisten gypsum
[14] kumarali multibana to sprinkle with blood
Context: e.g. the wiljaru

Spelling: multhi-ipa-rna tharri-rna

Grammar: middle voice.

Spelling: multhi-ipa-rna-yitya

Context: e.g. the rain.

Spelling: multhi-ipa-tharri-rna

Spelling: multhi-rna

Spelling: None

Mythology: This word is derived from the legend of Nurawordubununa, who made waterbags out of animal skins for a journey [he was about to undertake]. When they had dried out, he found they had [shrunken to] a very small size, so he said: "They are muluru".

:

[1] kupa muluru small child
[2] teri muluru recently-circumcised youth
[3] mankara muluru girl not yet eligible to be married
[4] kaluka muluru member of the female sex who has only just reached the age of puberty (maturity)
[5] pajapaja muluru small birds
[6] nganti muluru small animal
[7] paru muluru small fish
[8] kanta muluru short grass
[9] ditji muluru small star
[10] jaua tandra muluru small grains of qua
[11] turuturu muluru gentle rain; fine drizzling rain
[12] turu muluru thin wood
[13] malka muluru small markings
Ethnography: symbols [of ochre] painted on the body.
[14] dirtji muluru fine sand
[15] kajiri muluru small creek
[16] panto muluru small lake
[17] palpa muluru small leaves
[18] mura muluru thin [edible] roots
[19] kirra muluru small boomerang
[20] punga moku muluru thin wurley post
Context: in the frame-work of a hut or wurley.
[21] nuru muluru short steps
[22] manatandra muluru small teeth
Idiom: This is a sarcastic remark, signifying: 'You are only a child'.
[23] mara muluru small hand
Idiom: A sarcastic remark, as in No. 22.
[24] tidna muluru small feet
Context: A nickname.
[25] dako muluru small sandhill
[26] wipa muluru small valley
[27] kindala muluru small dog
[28] tala muluru small fur or skin
[29] jaura muluru words of little importance
[30] billi muluru small net-bag
[31] tjuru muluru small brain; few ideas
[32] palto muluru short track
[33] milki muluru small mesh in a fishing net
[34] pirra muluru small coolamon or [wooden] bowl
[35] junga muluru small water-bag
Ethnography: made of animal-skin.
[36] padi muluru small caterpillars
[37] tjimpiri muluru small scars, weals, or cicatrices
[38] ngura muluru small camp
Context: i.e. few wurleys.
[39] muluru mindrina to run with quickened steps
Grammar: adverb use.
[40] muluru punkana to grow small

Spelling: None

Grammar: masculine gender.

Xref: No. l6l2.

:

Spelling: murna

Grammar: masculine gender.

[1] muna pirna strong chest

kana naujata muna pirna, karari nauja ngurunguru
this man has a strong (broad) chest, and is now (physically) robust
[2] muna waka small chest, narrow chest
Context: This remark is made of [physically] weak people. kana muna waka worani, kana muna pirna kalkalkanimai, ngaiana jela tanali jatajatala men's (people's) chest narrow leave alone, men's chest broad choose, we together them to contend with (verbally) leave the weak men alone; we don't want anything to do with them; choose men who are strong, for we want to debate with them. (It is a question as to who is the superior in the strength of his voice and the weight of his words)
[3] muna karuwali chest like that of one who has been newly circumcised
Context: This is a derisive expression and very insulting.
[4] muna wulu two chests
Idiom: two people who resemble each other. kana pudlauata muna wulu jela kulnujerilu people both chest two together until- like-one these two people resemble each other, as though they were one and the same
[5] muna jenila equal to one another in size
[6] munani wapana opposite one another
Context: [their] chests facing.
[7] muna jenina to push one's chest away
Context: to press against another chest, as it were, and push it away, as e.g. when oncoming [flood]water pushes stationary water [along with it].
[8] munani gilbarina to dislike over against the chest
Idiom: to tell straight to [another's] face that one doesn't wish [to comply]. jidni teri waka, minani jidni ngakangu munani gilbariji, ngato jidna nandraiatila you young man small, why you towards me against-the-chest are not obedient, I you otherwise [will] hit you, young fellow! are you wanting to oppose me and disobey? I will hit you
[9] munawirdi along the chest
Idiom: one chest alongside another, to sit facing the same direction.
[10] muna maru blackened (painted) chest
Ethnography: This takes place in connection with the wiljaru [ceremonies].
[11] munani ngara dijana to stab in the chest
Idiom: to take an opposing stance, ready to fight; for the weight of a problem to break one's heart

Context: e.g. to take a defiant stand against an oncoming dust storm whilst chanting one's sacred song, (so that it may lose its former intensity).

:

Spelling: None

Addition: This form does not match normal Diyari phonotactics.

Grammar: masculine gender.

Spelling: None

Context: e.g. a child.

Spelling: None

Ethnography: [a species] by means of invocatory songs, e.g. seed, so that everywhere it may grow and increase.

Spelling: None

Context: of humans, animals, and plants.

Spelling: murnampiri

Grammar: masculine gender.

Spelling: None

Grammar: masculine gender.

[1] munarani karitjina to go around a steep incline
[2] munara ngankana to create a steep incline
Context: e.g. as when the water [of a creek or lake] has created a steep bank.

Spelling: murna thaRa-rna

Idiom: to boast.

Ethnography: This is done, for example, when the first in-gathering of some seed variety is brought into camp. When this seed variety is ripe, two men go out, chanting invocatory songs and swinging a bundle of emu feathers, to 'sing' the seed. In the act of so doing, they name the localities by whose inhabitants the seed is [to be] gathered in. On the following day these two men take three others with them, who gather in some of the seed. Before this ceremony has been [performed], no woman is allowed to collect any seed. The wives of the two first-mentioned men clean the seed to the accompaniment of ceremonial chanting, and pound it small. The two singers receive the first of this pounded seed to eat out of the dish. This done, they grind several dishfuls on their own until well into the night. Next morning all the people who are present are called together, [so that] this firstfruit of the season may be served up to them. Whilst songs of praise are being chanted (munatarana) by the two men already mentioned, this seed-pulp is consumed. [Already] on the same day, after the festal meal is over, the women (on whom this duty henceforth devolves) begin the task of gathering in the seed.

Context: or (more literally) 'festive meal at which one's chest swells and rises'.

Etymology: [Derived from] muna chest and tarana to rise, to ascend upwards, to swell up as when, for example, the breast swells, or the dough rises during the process of fermentation, etc.

Ethnography: If, for example, a wealthy man were to arrange a banquet, in order to show what wealth he possessed and that he was able to do it (or in whatever other way one could express it), that would be a munataranibuka. Even a 'native' man arranges such a banquet, when in his opinion he has an abundance of wealth. Several days after heavy rain has fallen, a tour of inspection is made to see what the country looks like. Several men go out and criss-cross the land in every direction. If they return with the favourable report that it has rained on every hand and that things are beautifully green everywhere, then the time has arrived to make provision for the future. The people are now placed in the position where they can go to every place from which they have been prevented hitherto through [scarcity] of water, in order to gather seed. First a quantity of seed is gathered and a banquet (munatarani-buka) prepared, to which people from the entire neighbourhood are invited, for the native folk now feel [somewhat] collar-proud. "he [very] name of the meal already indicates this. Extravagant feasting now takes place. Praises are lavished especially on those who lay claim to the talara muramura demi-god of rain, for it was due to their incantations, performed by various men, that the talara Mura rain-god let himself be disposed to send down the rain. This festivity bears a certain resemblance to our harvest festival. When the banquet is over, there is mutual discussion on how the proceeds of the harvest can be jointly gathered in, and how and where it can be stored up for the future. Agreement is reached that they shall go out in small groups, to gather in seed from here and there, and store it up in holes [in the ground]. (More particulars about this can be found in another volume, under the heading: 'How provision is made for the future').

Spelling: None

Grammar: masculine gender.

Spelling: mungaRa

Grammar: masculine gender.

Etymology: This word is a contraction of mura deity Reuther: "Gottheit". and ngara heart, i.e. 'heart of the deity'.

Ethnography: The functions of the soul are ascribed to the heart (ngara).

[1] mungara
Context: also kana mungara man's soul.

Ethnography: When the sun is in the west, and a person is standing on the western bank of a stationary pool of water, the primary shadow is the body's shadow palkuia pungala. Beyond this, on the water's mirrored surface Reuther: "im Reflex des Wassers". the sun casts a soft reflection which is represented to be the soul's silhouette or shadow. In short, it is a mungara.
[2] Example:

nauja mungara ngakani, nauja ngani mungara narini puntila nganai ja Palkarakarini palkarakarala nganai
this is my soul; [when my soul departs in death] I will make my upward ascent in Palkarakarani

Ethnography: Shortly prior to death the soul, since it cannot endure physical pain, leaves the body and wanders southward. For this reason all 'native' people are buried with the head facing south. Without the soul, the body may still live on for some time, but [eventually] it must die. Soon after the body is dead, it is buried. The soul turns around to watch its body being buried, and when it sees the latter being carried to the grave on the head [of two people], it says to itself: ngakani palkuni kawalka mapateriji the crows are gathering around my body The soul now turns towards Palkarakarani, where it ascends upward.
[3] mungara

mungara marapu ngaiani
persons or people

Spelling: mungaRa

Grammar: masculine gender.

Etymology: This word is a compound of mura deity and ngara heart [thus signifying] 'heart of the deity', or of mura deity and ngararina to turn into a heart. However, ngararina is derived from, or is a verbalised form of, ngarangara heart, and can also mean 'to think up an idea', or 'to deliberate on something'. But since ngarangara heart recognises the conscience as the activating agent, and ngarangara is often used in place of burka conscience, ngararina can also mean 'to make sure of, to certify something' respectively, '[make] a [matter of] conscience'. In that case mungara would mean that the deity becomes a matter of the conscience. Let us go a little more deeply into both of these derivation [theories]. Let it first be said, without a doubt, that the prefix mu- is derived from mura. (I) Murangara as heart of the deity. With this meaning the legend is in agreement. In the beginning there lived on earth only the muramura, that is, the demi-gods, the progenitors, the primeval ancestors. Reuther: "Urvaeter". These were mortal human beings, but were brought into existence by the Mura deity. While Kakalbuna was [once] sitting at Palkarakarani - he was a muramura, he saw the souls of the muramura who had just recently died winding their way upwards from this place; whereupon he remarked: "Those are muramura-ngara hearts of the tribal ancestors". From here the term mungara takes its origin. (II) In the case of soul-snatching Reuther: "Seelenraub". by the devil and the witch-doctors, ngarangara is commonly understood to mean soul. The devil and the witch-doctors do not mungara manina fetch or snatch away hearts. This, however, is intended to mean nothing more than to take away souls. In this instance mungara would denote nothing more than soul of the deity. One could perhaps also say part of the deity - which would not be entirely out of character with the language, for one [can] also say kana mungara marapu many human souls; numbers of souls, and yet thereby mean the people who are living. (III) Mura-ngararina. In the literal sense of the word, ngararina means to turn into a heart just as in the case when marda stone becomes mardarina to turn to stone; to become petrified Hence the meaning of the word mungara would be for the deity to have changed into a heart, i.e. to have embodied itself in a heart. If we now take into further consideration that the term 'heart' is applied also to the 'soul' (as we noted above), it follows as a natural consequence that mungara means deity turns into a soul; deity assumes the nature of a soul, i.e. it becomes a soul. Therefore, according to its literal meaning, the soul is nothing other than [something] of divine origin, a part of the Mura-god himself, as it were. The derivation [of the word, as outlined] above in (I), also corresponds with this explanation, for the native never Reuther himself has placed a question mark above this word. allows the heart to live on after death, but only the soul (mungara) and the spirit (kutji). [Moreover, Kakalbuna surely saw only the souls Reuther uses the singular in the case of both nouns, but in the interests of accuracy I have used the plural. [of the muramura] that had migrated from their bodies, but not their spirits, (kutji), for these remain confined to the vicinity of the grave-mounds; and after death the heart never again becomes the subject of conversation, but becomes evident only in the activation of the body and as the motivating agent Reuther: "handelnder Faktor". of the conscience. Thereby the conscience stands in the closest connection with the soul, for it is not the conscience (burka) which judges or condemns a good or bad deed, but the heart (ngara) The colloquial saying is: ngara ngakani jatai my heart tells me and not: burka ngakani jatai my conscience tells me The conscience (burka) inwardly senses the value of a deed, [but] it is the heart (ngara) which declares to a man a verdict on [his] deed.

Ethnography: [There now follow some further reflections on the nature of the soul]. (1A) As far as the local pagans are concerned, the soul is immortal. It leaves the body before the latter has died, and wanders southwards. Nhen the body has been buried, it turns to Palkarakarani, and there ascends in a spiral fashion up into the sky. The souls of the primeval ancestors are to be found in the canopy of heaven: such as the sun, the moon, prominent stars, and the constellations. On the other hand, it is believed that the souls of the dead will return again from the south, reincarnated as piripiri. Reuther wrote "piri" place, locality, space. However, the term for white man is piripiri. cf. No. 1634-22. A mother teaches her older children that their latest-born brother (or sister) was enthroned as a star in the sky and has now appeared on earth. (IIA) The soul is the reflection of one's physical shadow. If a man is standing at the water's edge, while the sun is low in the east or in the west, the body [will] cast its shadow across the water. The shade of [this] shadow, or the reflection in the water, also on the ground - of this shadowy image is the soul. One thinks of it as a reflexive shadowy image of the body, with eyes, mouth, ears, nose, etc., only it is warlu spiritual; incorporeal, Reuther: "geistig". i.e. intangible. (IIIA). The [soul] has [certain] powers or faculties in common with the body, in as much as it [can] see, hear, and take fright, etc., yet in such a way that it can wander outside the body in sickness and in dreams. (IV[A]) The [soul] cannot endure physical suffering and pain, least of all death, notwithstanding its [ability], on the other hand, to sense and feel. (V[A]) The [soul] is not confined to the rest [and repose] of the body by night. While the body is resting, it [i.e. the soul] is awake. Either it wanders about (during a dream) while the body is asleep, or it guards the body as its dwelling-place. [Common usages of the word are] the following.

Ethnography: It is believed that a friendly meeting up with a soul is an omen, that there will soon be a fight.

[1] kana mungara human soul, person

kana naujata mungara pirna, palku mati
this is a big man (human soul), a heavy man
[2] Example:

kana mungara juralu, woderi tanaia kana palpa?
only half the people are present; where are the others?
[3] Example:

kana mungarali ngaianana pirrapirrai, kana kara wapai paltuni
some soul is coming towards us; somebody is probably on the way to pay us a visit
[4] mungara najimalina for souls to look at one another, to count the number of souls

ngaiana paratarani terkala ngariji mungara najimalila
let us go down to the plain and [line up] there, to see how many we are

Ethnography: This usually happens when it is planned to carry out a raid. One compares the men in one's own group with those who are likely Reuther wrote "allenfalls" 'if the worst comes to the worst', but the context suggests he will have meant "jedenfalls" 'probably, in all likelihood' to form the opposition.
[5] Example:

jeruntjaia poto mungara ngakanita
I have so many things (I am satisfied)
[6] Example:

judla kupa mungaranto jerra wapalumai worita pirkila, paua tandra kutiati
you two children, go over there (with your souls); play well away from here, in order that the seed does not disappear

Ethnography: The point is, people believe that if the children's shadow (the reflexion of their shadow) falls on the seed that has been gathered in, it will disappear. This sentence bears reference to the women, when they are out with their children, harvesting seed.
[7] Example:

ngaiana wolja ngamananto, mungarali paru kitibaiati
we had better sit down here, otherwise our reflections [in the water] will scare away the fish

Ethnography: It is commonly believed, of course, that when fish in the water see a man I reflection (soul) they disappear, so that no more will enter the net.
[8] paja mungara bird's soul

mungara worderuntja jundru nandrana warai?
how many birds did you catch [in the hunt]?
[9] Example:

mungarata matja woritala, karari ngaiana palkuta baku jeli ngamalkai, tinka terti nauja palila nganai
his soul has already gone, so that only the body is still present; he will die tonight

Ethnography: 'Man' signifying 'soul' is a figure of speech. The patient lies there in a state of unconsciousness, because the soul has already left [the body].
[10] Example:

naka palkaratarani mungara tarai pariwilpaia
in Palkaratara the soul ascends heavenward

Mythology: Examples of this are the souls of the muramura.
[11] Example:

kupa wolja worita ngamanimai mungamungaranto, wata ninkida wirarinanto mirtjanto, wata jerto pantjiati
[quickly,] you children, stay some distance away with your souls, and don't make such a big noise around here, or we shall get fed up

Ethnography: If the souls of the children see the food [prepared] for the older people, the latter's [appetites] will not be satisfied, because the children's hunger (desire) helps to dispose of it. For this reason children are hunted away, especially when father is eating, so that they do not spoil his appetite by their shouting.
[12] Example:

kana kunki wapai naka kana tulani ngara manila
the Aboriginal doctor wanders about among strangers to rob [them of] their souls
[13] Example:

kana naujata mungara pani nulu wata japa ngankala nganai
this man has no physical strength; we need not be afraid of him
[14] Example:

mina mungara jidni tatakai? ngaldra wopalata
what sort of a spirit (ghost) has scared you? both of us had better go away from here, for this is not a safe [place]

Ethnography: 'Soul' appears in this instance for 'spirit' or 'ghost. Since the soul wanders about outside of the body during the night, a wandering soul could have scared the two people [referred to above]. On the other hand, the sentence can also mean: 'what sort of a spirit (premonition) has scared you? let us rather go away from here, for there is something bad in store for us'.
[15] Example:

kanata mungara putuku, wata palpa puntina warai
the people are; in full attendance; there is not one person missing
[16] Example:

mankali najianau! kanata mungara putuku, burkanatali najanimai!
don't look at the man like that, as though he were already dead, for his soul is still in him; pity him more in spirit (inwardly)

Ethnography: In this instance we are confronted with a person who has suddenly and unforseeably taken ill, and whom some folks are already lamenting as being dead (by wailing). Comfort, however, lies in the fact that his soul is said to be still in him, consequently he is not about to die. Had the body at first been sick, there would have existed the possibility that the soul had already migrated, and that the body would die as a result. But so long as the soul is in the body, the person is in all probability [still] healthy. Illnesses are merely the result of the soul's absence. When a body is cast under a magic spell, the soul migrates as the illness gradually increases its hold. If, upon examining a patient, the medicine-man finds that the soul has [already] departed, he goes out at night looking for it. If he finds it, he carries it home in his hands and puts it back inside the body, whereupon the patient gets well again. If he doesn't find it, the body must die.
[17] Example:

mungara matja puntina palkundru, nulia najina tikai jatai palkuni ngakanani naka kawalka mapateriji
the soul has already escaped from the body; during its wandering migration it looks back and says: The crows are gathering around my body

Ethnography: 'Crows' is a figurative expression, borrowed from the local scene. Just as the crows in this country gather around a carcase - even around an animal that is exhausted and helpless - and sing out, so now the people stand wailing around my body.
[18] Example:

palku ketjaketjana mungara japali ngankai, ja nauja kutingai
physical pain frightens the soul, so that it migrates

Ethnography: Usually the witch-doctors offer this as a good [piece of] advice.
[19] Example:

wata mita patijiritjibanau, mungara tjautjau ngankaiati
don't upset the earth with your wailing, lest the soul becomes disquieted and makes its escape

Ethnography: Since the soul cannot endure wailing, the 'native' does not speak to a sick man; only when the body is dead does the wailing begin. If, [on the other hand], the patient recovers so that he can peacefully sleep again, it is said: matja nauja mukala, mungara tikana warai already he a 'sleeper', soul has come back he is now sleeping more; his soul has come back, (therefore he will recover again)
[20] Example:

kunki-mungara wapai kana nandrala, ja palku nunkani mitani parai muntja
while the soul of the Aboriginal doctor goes out to rob [people of their] souls, [his] body lies sick on the ground

Ethnography: Indeed, the body of a witch-doctor often lies sick for days on end. This stems from the fact that these [men] eat from a poisonous plant, which causes their eyes to bulge and their minds to become deranged.
[21] Example:

kanata mungara jurralako pratjaterina palinani
only half the souls are still left; soon all of them, myself included, will be dead (will have died out)
[22] Example:

kana mungara kudnankarindru tikala nganai nakaldra kana jeribaka; jerra mungara warai, ja jerrandru tikala noanai piripiri
a man's soul returns from the south as a [living] person; at first the soul wanders in that direction, but from thence it returns once more as a white man

Ethnography: piripiri also signifies 'transfigured, renewed'. When the first white men turned up from the south, it was firmly believed they were the souls of deceased persons. In the facial features of many of the 'whites' the 'native' people actually recognised a similarity with those of their dead [relatives]. Like a murdered man, the soul wanders from one place to another, to show itself to its relatives. It comes around particularly at night, while folks are seated at the fireside, and touches [one of the] relatives concerned. This happens, inasmuch as the relative is seized by the feeling as though he had been struck by some supernatural Reuther: "geisterhaft. power, for a strange and secret dread of ghosts has [suddenly] overwhelmed him. Since the witch-doctor sees only the outline of a soul, he leaves the camp immediately on being informed, and searches around for it. If he finds it, he recognises at once whose soul it is, for it bears the perfect image of its body. Spots on it, which particularly shine, indicate the place where the body has been pierced through by spears. Though it [i.e. the soul] soon disappears, the people know that here or there this or that person has been murdered. In the contrary case, the soul of a murdered man also shows itself to his relatives in a dream. One can then rest assured that news [of the event] will soon come to hand. If a troop of blood-avengers is on the trail, and the soul (or image) of the man to be murdered appears in a dream to one of the participants, the whole troop returns home again, because these men believe they have now been exposed and seen. That is to say, the man concerned in this case has seen the blood-avengers.
[23] Example:

kana pitala kantjirina warai tinkani, kalkanimarra ngaiana kumantula wokarananto
the man who was killed by boomerangs (wooden weapons) appeared last night [in a dream]; let us wait until the messengers arrive
[24] Example:

kutjeli mungara nunkani padakana warai, karari nauja jirljiri, ja mungarali karkarkai palku nunkani
the devil has robbed him of his soul; that's why he is now out of his mind, but the soul wants its body back again

Ethnography: If a man is out of his mind, a frequent circumstance among the Aborigines, and he wanders about deprived of his senses, it is believed that he is searching for his soul. In a rage he beats against a tree or a bush, as though it were the devil, from whom he wants to wrest back his soul. If the man regains his senses, the devil has simply brought his soul back again. Such people are constantly troubled by the devil.
[25] Example:

kanata mungara parkulu wokarala wapaia wimaia
three groups of people have arrived for the sacred ceremony
[26] Example:

mungara ngakani ngapani karari, ja palku ngakani ngalje manju maltirina warai, ngani karari malti wapai ngapa najila mutulu
my soul has now reached water, and my body is a little refreshed; after this I can now continue on with dimini shed thirst and [will] certainly reach water

Ethnography: This is a [remark] made by someone who is halfway to water in the heat of summer, and is suffering from intense thirst. It is believed that the soul goes in advance of the thirsting body, and drinks its fill of water. This drinking on the part of the soul shall now serve for the benefit of the body also. If, after a hot day's journey without water, one feels a little refreshed towards evening, the above statement is applicable.
[27]
Ethnography: When a person is sleeping, the waking soul migrates from the body and wanders about in the air. All its adventures befall the body during its dreaming. ngapitja ngakani worita nganana warai tinkani, mungara ngakani worita wirarina worai mita tulani ja ngani ngarunarana warai mita tula najila dream mine far away was during the night, soul mine far wandered about I and in-strange, and I was amazed land strange to see I was far away in my dreams last night, for my soul wandered far distant into another country, and I was surprised to see that strange land This time the soul has wandered through strange country, and its [various] scenes have filled the body with amazement.
[28]
Ethnography: When the soul is absent from the body during sleep, and the body is suddenly awakened so that momentarily it [i.e. the body] does not know where it is, the danger exists that the latter will be sick. If a sleeper is woken up, this should not be done in a flurry of excitement. [The idea] is to place or hand over the sleeper's heart and to call him softly by name, so that it may have time to return to the body. mankali ninaia jiritjibai, wata mungara nunkani wokaribana slowly him waken, not soul his cut off waken him gently, so that his soul is not cut off .
[29]
Ethnography: If someone groans in his sleep during the night, it is believed that something has bumped into the soul during its nocturnal wanderings.
[30] Example:

mungara ngakani tinkani wapana warai nunkangu kanaia, ja nulungali manju najimalina warai, jeruja wolja ngali tiririla nganai
during the night [when] my soul went to this man, we looked at each other in a kindly way; consequently we shall soon be having a fight

Spelling: mungaRa-Ri-rna

Context: Used of seed, when the grain rots in the ground and the shoot springs up out of the soil. jaua tandra mitani puapuarina warai ja karari nauja mungararina warai jaua grain in the ground has decayed and now it has become a soul the jaua seed has decayed in the ground, and now it is beginning to germinate and send forth new shoots Reuther translated this sentence in the plural, forgetting that nauja is singular and refers to one individual grain. 'To become a soul' here means the [activating] power which effects the sprouting. When someone is exhausted and is given food and drink, he mungararina to revive.

Spelling: munyi

Grammar: masculine gender.

Etymology: meaning: silent, noiseless.

Mythology: It was so named by Tirrawuldruna, because it remains sitting quietly all day long.

Spelling: murnka-mali-rna

Grammar: reciprocal.

Context: In this way they kept each other warm.

kana pudlaiata munkamalina tinkani turarana warai kilpali
since it was very cold [during the night], the couple embraced each other and so slept

Spelling: murnka-rna

[1] kana munkana to embrace a person

nulia ngana wolkareli munkana warai, wata kilpawoldra marapu najinala
he embraced me lovingly, as we hadn't seen one another for years
[2] poto munkana to embrace things
Context: in the act of carrying.
[3] paru billi munkana to embrace a net-bag of fish
Context: in the act of carrying.
[4] kanta munkana to gather up grass or bushes in one's arms
Context: in the act of carrying.
[5] nari munkana to embrace a dead person

nandruja noa nari munkana turarai
she embraced her dead husband as he lay there
[6] munkana kurana to embrace and press against oneself; to give a hearty squeeze
Grammar: adverb use.
[7] kilpali munkana to embrace on account of the cold

kana nulia ngana tinkani kilpali munkana warai, ngani kangu turaranani
whilst I slept warmly during the night, he embraced me, as he was freezing
[8] mandra munkana to fold one's arms across the stomach
Context: when in pain.

Spelling: murnka-rna-yitya

Mythology: The two wives of Jelkabalubaluna once gathered green, edible herbs and carried them together in both arms. [Their action] gave rise to this word.

Spelling: murnka-tharri-rna

kana nauata munkaterina turarai kulno
this man sleeps on his own and with his arms folded

:

Spelling: None

Context: Thus the majority of sentences in No. 1596.

[1] kana munkurarina for a person to talk [only] in monosyllables; to grow cold (in both senses of the term)
[2] kilpali munkurarina to grow cold; to freeze on account of cold weather
[3] ngapala munkurarina to feel chilled [to the bone] from having been in water
[4] mauarli munkurarina to become a man of few words, due to hunger
[5] jaurani munkurarina to grow quiet within, as the result of a speech

:

Spelling: None

Etymology: [compound of] munkuru cf. No. 1596 and pata from patana to grasp; to hold firmly. The meaning is precisely the opposite of munkuru.

:

[1] kana munkuru modest person, person of solid character

kana naujata munkuru ngamai, wata nauja widlani pirkiji
this man has a solid character, for he doesn't play around with women
[2] munkuru bowed down with grief

kana naupara ngaperani munkuru, wolja nauja tepirila nganai
this man is weighed down with grief because of his father; but he will soon brighten up again (on account of his wife, etc.)
[3] kilpali munkuru numb and dumb from cold
Context: so that one is unable to speak any more.
[4] talarani munkuru numb, dumb, and stiff from rain
Context: after getting wet through and the weather is cold.
[5] pingani munkuru to feel dejected and disquieted over a vendetta
[6] munkuru ngamana wirina to arrive and withdraw
Context: [from company].

Grammar: adverb use.
[7] muntja munkuru callous, indifferent sufferer
Context: or sick person.
[8] watarani munkuru to keep oneself protected (secluded) from the wind
Context: not to go out.
[9] mita munkuru frosty ground
[10] paja munkuru listless bird
Context: when unable to fly properly on account of the rain or cold. paja talarani munkuru ngamai, wata kulno tarai birds during rain listless sit, not one flies up birds sit around listlessly during a rain, and not one [attempts to] fly
[11] ditji munkuru obscured sun
Context: covered by clouds. She has, so to speak, crouched down and covered herself against the cold, so that she doesn't give off any warmth. ditjita karari munkuru, talara-palkujeli nanaia walpai sun now withdrawn, rainclouds her cover the sun is now frozen, for rainclouds have covered her up It is also common to use this expression in the morning, when the sun is rising and it has become cold.
[12] butju munkuru blind person who cannot move about freely

kana naujata butju, nauja munkuru buruji
this man is blind; that is why he sits there, so huddled up
[13] jaurani munkuru to be lost in contemplation over certain words, to be rather quiet

pirra-pintaetjali ngaianingu jaura kaukaubana warai, ja ngaiani jaurala munkuru
the tribal tutor taught us, and at the power of his words we listened in wrapt attention
[14] mara munkuru frozen, stiff hand

mara ngani munkuru kilpali, jundru turu maniamai
you fetch some firewood, for my hand is so numb from the cold, that I cannot catch hold of anything
[15] Example:

munkuraia jundru jaura manina warai, jidni karari ngapu?
did you hear some [bad] news to have gone into [such] self-seclusion, for you are now so quiet?
[16] kutja munkuru immobile wings or arms

kutja munkuru ngani, wolja ngani kutja mararila nganai
my arms are not yet ready (for throwing boomerangs, for a fight), but soon I will move them into action (and start up a fight)
[17] mana munkuru mouth that remains silent
[18] milki munkuru downcast eyes (of shame, etc.)

milki munkuru nani wirari, noa nankani mandrakara
she walks about with downcast eyes, because her husband is jealous
[19] mili munkuru dumb servant
Context: i.e. one who doesn't support his own cause, but remains silent, or who doesn't speak up in the interests of his kapara. mili munkuru jidni, wata jidni bakana jatai jaura kulno? servant silent you, not you also are saying word one? are you a dumb servant of your leader? haven't you [even] a single word to say?
[20] ngura munkuru dead-silent camp

ngura naujata munkuru kana pani jeri, bakana wata kindala jatai
the camp is so quiet, as if no person were occupying it; not even a dog is barking
[21] watara munkuru calm; lull in wind
Context: or storm.
[22] munkuru ngankana wirina to retire into stillness
Context: when something causes heartache, e.g. before a thunderstorm.
[23] munkuru ngamana to sit anxiously
Context: e.g. during thunder and lightning.
[24] munkuru ngankana to make nervously quiet
[25] munkurali najina to look anxiously upon
Context: e.g. a sick and dying man.
[26] kutja munkuru not fully-developed wings of a young bird
[27] kirrani munkuru ducking away from a boomerang

Spelling: None

Grammar: adjective with the auxiliary verb 'to be'.

:

Spelling: muntha

Grammar: also muntali.[This word] is declinable, and is used as an adjective and adverb - indeed, even as a reflexive demonstrative pronoun. Munta is declined and used in the case of intransitive verbs; muntali [on the other hand], is indeclinable and indicates an accusative object.

[1] Example:

ngani munta wapala nganai
I will go myself
[2] Example:

ngato muntali ngankala nganai
I will do (make) it myself
[3] Example:

ngato muntaia paua kampala nganai
I shall gather seed for myself
[4] Example:

jidni munta tampaterina warai
you yourself sneaked up [to the place]
[5] Example:

jundru muntali waltala nganai
you can carry it yourself, (I am not helping you)

Spelling: None

Etymology: From munta self) and pata from patana to grasp, touch. Meaning: 'to grab, touch, keep for oneself'.

[1] kana muntapata miser, niggardly fellow

nunkangu jura wata wokarananto, nau wata jinkila nganai, nau muntapata
you don't need to go to him [at all], for he won't give you anything; he is a miser
[2] ngapamuntapata water miser

tanapara kana ngapamuntapata, wata tanapara ngapa jinkiji, karlamaranita
those people are water misers: they assign to us no section along the bank of the lake where we could fish; we shall soon treat them likewise
[3] mitamuntapata land miser
Ethnography: [This term is applied in the case] when no particular hunting area is assigned to [visiting] strangers, where they can stop over [for a while] kana tanakata mitamuntapata, wata tana mitapiri kulno wondrai, ngaiana ngamananto ja nganti nandrananto people they land misers, not they land-spot one show, we should sit and animals should kill these people are land misers, for they allocate to us no area of land where we could stop over and hunt In this respect neighbouring tribes come to each other's assistance. The tribal boundary may not be crossed over without permission. But, if conditions become dry within one tribal area, it is customary to offer one's tribal neighbours a section of country for hunting [purposes], or a lake on which to fish. Since the Salt Creek is flooded oftener than the Cooper, the [neighbours], i.e. the Wonkangurus, often invite [the Diaris] to visit them As a result, both these tribes are fairly inter-related.
[4] mardamuntapata mill]stone miser
Context: e.g. a person who will not allow another person to pound seed on his millstone.
[5] kindalamuntapata miserly dog [owner]
Context: i.e. a person who will not lend his dog [to another man] for hunting.
[6] parramuntapata fur-rug miser
Context: person who will not exchange rugs made of animal skins, but who keeps them [all] for himself.
[7] marukutumuntapata miserly owner of [dark pink] ochre
Context: i.e. a man who won't hand over any ochre for [ceremonial] make-up.
[8] mankaramuntapata miserly [keeper of marriageable] girls
Context: e.g. a man who won't give his sister in marriage to his wife' s brother.
[9] tulamuntapata stone-chisel miser
Context: i.e. a man who doesn't lend his stone-chisel, nor exchange it for [anything else].
[10] muramuntapata stingy guardian of one's own totemic song

minandru tana wata mindirani wokarai, tana muramuntapata? tanali kulkai mura tanani, paru noaiani bakujeli ngamalkaiwai?
why don't they come to the 'mindiri' festival? They are stingy guardians of their ceremonial songs and don't want others to hear them. Do we own fish for nothing?

Context: i.e. a man who won't chant his ceremonial song for [other] men to hear, because it is so beautiful.

Ethnography: The implication is: do they suppose that we can't offer them any fish?. It is considered a grave insult not to accept an invitation.
[11] karuwa[r]limuntapata miserly masters of the initiation ceremony
Context: i.e. the [organizers] who won't allow others to be invited to this circumcision ceremony.

Ethnography: Again, it is considered a grave insult if one is not invited to [participate in] an initiation ceremony, because there are gifts involved. Each guest receives something to take back home. Friends of the young man have provided for him to [be able to] give a generous hand-out after the event (circumcision), because he will be praised for it, of course.
[12] narimuntapata niggard in respect to the burial of a dead man
Ethnography: i.e. someone who buries a dead relative, but doesn't let others know that the person concerned has died.
[13] pitjirimuntapata tobacco miser
Context: i.e. a person who won't share his tobacco.

Ethnography: A man who chews in secret faces the threat of death. One can notice it on his breath or on the wirra bush whose leaves have been burnt [in the fire], for [the ashes of these are mixed with the tobacco. For this reason a certain Dandidandina, whilst digging out a hole, buried Kujapatjina alive, for he had found the latter secretly chewing tobacco.
[14] ngapamuntapata water miser
Context: e.g. folks on the upper Cooper who won't let a flood come down.
[15] turumuntapata firewood miser
Context: i.e. a person who won't share any firewood.
[16] pungamuntapata miserly hut-owner
Context: i.e. a person who won't let anyone else sleep in his hut.
[17] bukamuntapata food miser
Context: i.e. a person who is not prepared to share [his food].
[18] mangawarumuntapata miserly widow keeper
Ethnography: i.e. a man who declines to give into marriage the widow of his deceased brother.

Mythology: This word has been borrowed from the legend of Worawakuna. Since he had lots of emu feathers, Katakuntjirina sent his wife to him [with the request] that he might let him have some. This, [however,] he declined to do, and so he was called muntapata.

Spelling: muntha pirna

Idiom: generous, in a good as well as a bad sense.

Mythology: This word is derived from the legend of Wirrakidnina, See the narrative of this legend in Vol. X, original pp. 161-166. who once invited Darana to a meal, at which he proved himself very generous (muntapirna).

[1] potuni muntapirna generous in giving

kana naujata muntapirna
this man is generous

Context: used in reference to food, goods, etc.
[2] muntapirna far-sighted

kana naujata muntapirna, nulia paruparu jinkiji kupa nunkani
this man is very generous (far-sighted), for he gives away his daughters (children) all over the place
[3] muntapirna generous
Context: in the bad sense. This is a man who does not spare his own fellow-tribesmen, but who readily delivers them up or betrays them into death. kana nauka muntapirna, nulia ninaia ngaianangu jinkina warai, ngaiana nina nandrananto man that one generous, he him to us gave, we him could kill that man is very generous, for he betrayed (or handed over) to us the very man we wanted, so that we could kill him This applies to a [case of] death by revenge.
[4] muntapirna generous
Context: as when the local headman places his men at [someone else's] disposal. kapara naujata muntapirna, nulia ngakangu mili nunkani jinkina warai pingaia local headman he self-big, he to me servants his gave for a vendetta this local headman is very keen to help, for he has placed his men at my disposal for a vendetta
[5] muntapirna generous
Context: as when someone, who venerates the rain muramura, lends his rainstone to other people as well.
[6] muntapirna generous
Context: as when the local headman, during a good season, invites in strangers and cedes to them an area of country for hunting or part of a lake for fishing.
[7] muntapirna generous
Context: If someone has helped to kill a man in a strange tribe, but would now like to become reconciled to that tribe, he sends his son to be circumcised by the aggrieved tribe. This, of course, is a very great honour [to the latter]. The offended tribe looks upon this as [an act of] generosity, and is thereby reconciled. nulia kanku ngaianana jinkiji, ngaiana ngantjana warai nunkani kana nandrana kalala, ja karari ngaiana ninaia tala damala nganai, ja wata morla tiririla nganai he youth us gives, we loved his men (people) to fight in retaliation, and now we him foreskin cut will, and no more fight will we wanted to kill one of his men in retaliation, but since he has offered us his son, we will circumcize him and not fight any more The surrender [of the man's son] is regarded as giving him into death; blood must flow in retaliation.
[8] muntapirna generous
Context: as when someone gives his [elligible] widow, the wife of his [deceased] brother, etc. in marriage, (like the man in [7] who gave his son).
[9] muntapirna generous
Context: as when someone delivers his brother up to death This is regarded as if a man had offered himself into death. A certain Pirramujana once did this. He called the men together to kill him, but when the blood-avengers arrived he secretly directed them to his brother, for whom [all] this was already designed. Thereupon the latter was killed.
[10] muntapirna generous
Context: is also applied to a tree that yields a lot of seed.

Spelling: muntha thaRa-rna

Etymology: From munta self) and tarana to ascend, to go up.

Context: muntapirna in No. 1582 bears reference to the action or deed, muntatarana, [on the other hand] to the emotions, and implies 'to harbour personal sympathy'.

[1] Example:

ngara ngakani muntatarana warai tanangu panto wondrala, tanali mita ngamalkai paru pani
in my heart I felt moved (out of sympathy) to assign them an area of lake where they could fish, for they come from a country without any fish

Context: there being no lake in their country.
[2] Example:

ngakani ngara ngani muntatarana warai, ngakani kanali nina wontinanto, nau tintateriati
I took pity on him, so I told my men they should go in search of him, lest he lose his way

Context: or: so that he shouldn't get lost.
[3] Example:

Darali (muramura) wimali pariwilpa wijawijabana wonti, nauja pariwilpa muntatarananto
the 'muramura' Darana, moved heaven with [his] invocatory songs to take pity on him
[4] Example:

mitali kilpani kanta kulkai, ja wondrani mita muntatarai
no grass sprouts forth out of the ground in winter, but it thrives in summer
[5] Example:

widlapirna Mudlatjilpitjilpi wulu ngapani pudla muntatarana warai, pudla murlali nganana warai ngaiana poto jinpanani
the two venerable [old] women, Mudlatjilpitjilpi, had pity on us and sent down a flood, for they were satisfied with the gifts (things) we had sent them

Ethnography: The idea is that, in order to [attract] a flood, one must send gifts [to the folks] up the Cooper.
[6] Example:

Darali ngopera paru kulkai tulani, ja tanaia tula matja ngurala pantjina [warai], Darana muntatarai paru jinkila
Darana the 'muramura', gives no fish to strangers [at first], but after they have become settled down he feels moved to provide them with fish
[7] Example:

ngaiana mura wonkana warai, ja Mura ngaianangu muntatarana warai woma marapu jinkila
after we had implored the deity [with our invocatory song], he felt moved to provide us with lots of 'woma' snakes
[8] Example:

kalinguru nania muntatarai ngaianangu talarapalku jinkina
the north wind blows up rain [or rainclouds]
[9] Example:

godagodana ja kulki muntatarai; kulno jatai: watara ngakau! ja kulno: morla godau!
the two birds, the 'godagodana' and the 'kulki', cannot keep it secret when rain is on the way; the one calls out: 'wind, blow,' and the other: 'may more [rain] fall'.

Ethnography: Both [birds] indicate that it is about to rain. To hear them is to be assured of this.
[10] Example:

kana nauja muntatarai jaura kaukaubala
that man feels impelled to say something, (he is opening up his heart; something is prompting him)
[11] muntatarana
Ethnography: When a grave-mound caves in, this is a sure sign that the person buried demands greater expiation for his death. Thereby he wishes to say: I helped to kill few people or none [at all]; therefore I was innocent of the sorcery directed at me. najianau! nauja kutu ngarina warai, nari nauja muntatarana warai, ngaiana kulno morla nandrananto see! he hole has sunk down, deceased he on his behalf has stirred, we one more ought to kill see how the grave-mound has sunken down! the dead man has stirred, and on his behalf wants us to kill one more man

Spelling: muntya

Grammar: adjective and noun.

[1] kana muntja sick person

kana naujata karari muntja, wata nauja wapananto, morla muntjariati
this man cannot go, because he is sick; [if he did go,] he would grow worse
[2] nganti muntja sick animal
[3] milki muntja infected eye
[4] tidna muntja bad or sore foot
[5] jerkala muntja sore neck
[6] mandra muntja bad stomach
[7] nguna muntja sore arm
[8] pilpiri muntja sore shoulder
[9] pankitiri muntja diseased side
[10] pantja muntja weak legs
Context: Used in reference to all members of the body.
[11] pita muntja diseased tree

pita nania tertieli muntja, talarala godaiati, nanaia tepi ngankala
the tree is turning yellow, because no rain has fallen, and it is dependent on rain [of course] ; when it does rain, it will shoot out with green [foliage] again

Context: i.e. a withered and half-dried-up tree.
[12] mita muntja sterile ground; [poor] country
Context: because nothing edible grows on it. naujata mita muntja, ngani wapananto mita tepia, palku tepi bakana ngamala he land sick, I want to go land to healthy, body healthy also to sit this country here is sterile; Reuther: "krank" 'sick'. let me go to a country that is fertile, Reuther: "gesund" 'healthy'. so that my body remains healthy That is to say, in this country there is nothing to eat, since no rain has fallen; I want to go to a district where it has rained and where food is available, so that I [can] stay healthy.
[13] punga muntja sick[-looking] hut

punga ngakani muntja, nania wolja tampuriati, ngato nanajia tepi ngankananto moku marra nandrananto
my wurley is on the verge of collapse, but I want to reerect it and set up a new framework

Idiom: old house; tumble-down hut.
[14] punga muntja unhealthy wurley
Context: i.e. when the people living in it often get sick.
[15] billi muntja sick net-bag

billi ngakani muntja, wata paru marapu widmau! jidni billi tepi
my net-bag is fragile (musty, mouldy); therefore don't put in [too] many fish to carry home; [rather] put them into your bag, for that is a new one

Context: a musty, Twice Reuther uses the word "erstockt" 'smothered, choked'). The allusion could be to the dirt on it. However, whatever has affected the net-bag has rendered it "zerreissbar" 'easily torn; fragile'. I am inclined to think Reuther meant "stockig" 'mouldy, musty, mildewed'). fragile net-bag.
[16] paja muntja sick bird
Context: i.e. a bird that has already been stunned [to the ground], but not killed.
[17] paru muntja stale fish
Context: Fish which have died on account of the salty water and have been washed up on the shore.
[18] muntja manina to contract an illness; to be infected with illness; to get sick

ngato muntja manina warai nunkanguka mitani, ngani wata morla dikala nganai nunkangu
I contracted an illness in this country, [therefore] I shall not return to this place again

Grammar: adverb use.

Context: literally, 'to take an illness'.
[19] muntja jinkina to give illness, to infect with illness
[20] muntja padakijiribana to spread a contagious disease; to carry an epidemic into another area
[21] muntja ngamana to be sick; to be laid up ["sitting down"] with sickness
[22] muntja maritjina to cry out in one's sickness
[23] muntja walkina to writhe with pain (sickness); to roll around in pain
[24] muntjani milkila to know about a sick man
[25] muntja turarana for a sick man to (fall) asleep

Spelling: muntya-yitya

Spelling: muntya-lha

Spelling: muntyamuntya

[1]
[2]
[3] paruparu muntjamuntja [when there are] 'sick people everywhere

Spelling: muntya-nhi

Grammar: feminine gender.

Spelling: muntya-ri-ipa-rna

Mythology: This word has been taken from the legend of Kirlawilina, who, on arriving at Lake Hope, became ill and lay there a long time [in that condition].

Spelling: muntya-ri-rna

[1] kana muntjarina for a person to become ill
[2] pita muntjarina for a tree to wither
[3] potuni muntjarina to sicken for a thing
Idiom: to want s thing.
[4] mankarani muntjarina to sicken for a girl
Idiom: to want a girl.
[5] tirieli muntjarina to become ill with vexation
[6] pirranguruni muntjarina to crave (become ill) for a concubine

Spelling: muntyu

Grammar: feminine gender.

Spelling: muntyurrunga

Grammar: feminine gender.

Spelling: muntyurrunga

Grammar: feminine gender.

Etymology: From muntja fly and runga 'to buzz, to hum', meaning: 'a fly buzzes'.

Mythology: In his net-bag Pitikibana had [some] daka 'clumps of earth'. When Kataworduna annoyed him, he took out these small clods of earth, and, amidst the chanting of ceremonial songs, breathed on them. Thereupon they turned into the [above] kind of flies which were to torment Kataworduna.

Spelling: mura

Grammar: masculine gender.

Ethnography: By Mura is to be understood the one and only deity [or absolute supernatural Being] known to the Aborigine. The [deity] is invoked through the ceremonial songs which originated from the muramura, and which are repeated in [times of] joy and sorrow at corroborees and on all of life's [important] occasions. In response to the ceremonial songs, Reuther: "Goettergebetsgesaenge". the deity is obliged to help. Often this is done with reluctance. If, for example, the [deity] is entreated for rain, [but] a thunder-storm comes up [instead] and the rolling of the thunder can already be heard away in the distance, it is customary to say: talara jindrana rain (thunder) is crying, Reuther (inadvertently): "der Regen weit" instead of weint. The Diari phrase should actually read: talara jindrai. i.e. it does not suit the deity to send rain, and only with reluctance does [he] send a thunder-storm. He expresses his anger in that he shatters trees by means of lightning, and kills bad (especially 'unclean') people, on whose behalf no vengeance is taken because they must have deserved to die. Everything that has not been solicited from the Mura through the invocatory songs Reuther: "Gebetsgesaenge". of the muramura belongs to the Mura, i.e. it is Murala Reuther: "Gottheitaner". or the property of the deity. Thus the earth, in its undeveloped or incomplete form, belongs to the Mura, that is to say, it was put there [created] by him. [On the other hand], the streams and [all] useful and edible shrubs and plants were at first petitioned from the Mura by way of the muramura invocatory songs; hence they were not existent in the beginning. When the muramura came up out of the earth, they found on their arrival only virgin chaos. Had not this or that already been petitioned by other muramura who emerged from the earth before them, they [would have] found nothing as much as to eat. Their first task on earth, [therefore], was to turn to the deity with their songs of invocation, Reuther: "Gebetsgesaenge" so that edible plants should sprout forth out of the earth, or that animals should come into being. With regard to mankind, this much can be said with certainty that the muramura were the first "people" to inhabit the world. All and sundry, they originated from daka 'clods' Reuther translates "Erdkloefen" instead of Erdkloesse or Erdenkloesse. in the earth, and the legends [speak of] them as wriggling their way up out of the ground at various times and in various places (to which the locality-names bear witness). Some of them appeared on the surface of the earth as still undeveloped in their limbs, yet all had wives (noanto) and attendants (mili). Whether they appeared on the earth's surface at the command of the Mura, I never ascertained; but the muramura were most intimately associated with the Mura, for there exist invocatory songs to the deity (as the legends prove) which they sang while they were still in the earth. In each and every circumstance of life they turned to the deity, (as the legends again relate). And so, in the beginning, there existed only muramura and mili on the earth. Mili signifies as much as servant, follower, retainer Heaven, without its most significant luminaries, belongs to the Mura. The sun, the moon, and all the important and outstanding constellations have, for the most part, themselves been earth's muramura. The sun was a woman, the moon a man. (See the legends relating to Ditji and Pirra). See the narrative of these legends in Vol. X, pp. 64-68 and 21-22 (or 29-36) respectively. It is possible to acquire anything and everything from the Mura, if he is approached with invocatory song. He [can], however, be prevented from giving [in compliance to requests] by means of the ngilbi songs. By ngilbi is meant, briefly, a contrary [form] of invocatory song, [i.e. a counter-song], whose power degenerates into sorcery and magic. For example, if someone has prayed for rain, and it does not rain, then somebody else has simply come up with a counter-song. (See ngilbi). It must not be forgotten that the Mura [can] be moved to anger when he sees contaminated (unclean) people walking about, also that the devil often interferes in his activities. The Mura is loved for fear of a man not attaining [his heart's desire], or for fear of punishment. Nevertheless, if a man has gabbled off Reuther: "hergeleiert". the invocatory songs in accord with their traditional forms, and has smeared himself outwardly with fat and red ochre, or painted himself with beautiful markings for a corroboree, and singed off the hairs all over his body, the deity is satisfied. But that he [i.e. the deity] should discern the thoughts of men, and try their hearts and reins, of this there is [blatant] ignorance. All the muramura alike venerated the one Mura. While one requested rain, a second [asked for] fish, and a third for seed, etc. (See muramura). According to whichever particular muramura one now recognizes as one's tribal ancestor, Reuther: "Stammvater". a corresponding reply is given to the question: 'Who is your mura?' The answer, for example, [may be]: talara rain, meaning, 'I know the legend of the talara muramura and his ceremonial songs; these I sing by way of invocation, as inherited from and handed down by my father'. And so the various "descendants" make different requests: one for rain, and so on. Of course, it is customary to learn the ceremonial songs of the adherents of other muramura also, so that one can sing them together as a group during a corroboree. When the muramura were dead, [people] began to bestow divine honours upon them. At length they went [a step] further, to venerate stones as the [petrified] bodies of the muramura, or trees as springing up where they had trodden with their feet, or sun, moon and constellations as their [ascended] souls. This idolatry was cultivated to the point where one ultimately forgot the deity and worshipped created things [instead], though these might still [retain] the form of the muramura. Let us now pass on to the word Mura, and observe in what relationship it stands to the reduplicated word, muramura. This form of reduplication is an [idiomatic] peculiarity of the local language, for it is to be found in all word-forms with the exception of the pronoun. The word Mura stands in relation to muramura as genus does to species. There is one Mura, whilst there are many muramura. Mura is a personal name, whereas muramura is a generic term, for there are many of the latter who also bear a personal name. (See muramura). Just a few other examples: kapara tribal chieftain; headman, kapakapara ringleader of a band or group, mita earth, mitamita piece of earth, waka small, wakawaka lots of small. For more information on Mura, see elsewhere. In everyday colloquial language, [the adjective] mura signifies very biggest; most beautiful etc.

Ethnography: That is how a sick man speaks before he dies, and therewith he comforts himself in [the hour of] death. A native man clings to his totemic [or ceremonial] song with all his heart.

[1] punga mura biggest wurley
[2] pita mura tallest and stoutest tree
[3] dako mura very highest sandhill
[4] kajiri mura widest creek
[5] marda mura extremely large millstone
[6] pantu mura very largest lake
[7] maru mura largest plain
[8] pirra mura biggest coolamon
[9] kana mura biggest person, strongest person, most attractive person
[10] jinka mura biggest bundle of string
[11] ngapatjili mura deepest well
[12] nganti-minka mura extremely large [animal] burrow
[13] mardu mura most delicate taste
[14] mandra mura very fat stomach (of a corpulent man)
[15] mura wonkana to sing a ceremonial song

mura wima ngakani wonkanau, ngato ngarananto tepieli ngara
sing to me once again my totemic song, while I am still alive, for I long to hear it once again
[16] murali wokara jupana to accompany with a ceremonial [or totemic] song

ngaiana ninaia mungara mura wimali woranaworana tatananto, wokara jupana, nauja murlali wapananto
we want to take leave of the soul of the deceased, and accompany it with its totemic song, so that it can have a happy wandering

Ethnography: The soul ascends in Palkarakarani, where the souls (heart of the deity) of the muramura once ascended. At the grave the soul's ceremonial song is sung to it, so that it may accompany it [on its last journey]. This should cause the soul to rejoice, inasmuch as it realises that it is being remembered; it should also facilitate the [soul's] separation from the body, and guarantee it a happy ascension. Of course, this happens only in the case of those who have died a natural, that is to say a decent, death, not, [however] in the case of those whose death one would describe as evil.
[17] mura wirina to enter upon the diety
Idiom: to clothe oneself in [the ceremonial finery of] the deity, to paint, dress and decorate oneself for a ceremonial performance (corroboree). ngaiana Darana mura wirinanto, ninaia nari wokara jupana we [for] a Darana ceremonial performance want to decorate [ourselves], him deceased neck to annoy let us decorate ourselves with the Darana [ceremonial] decorations, in order to accompany with its totemic song the soul of the departed on its [last] journey

Ethnography: In this case a "descendant" of Darana has died, and so it is customary to decorate oneself as Darana once did.
[18] mura ngankana to sing a sacred ceremony, to perform a sacred ceremony, to present a sacred ceremony, to stage a sacred ceremony

ngaiana ninkida mura nunkani ngankala nganai, nulia ngaranani ngara, nauja windrila wapananto
let us here stage his sacred ceremony as long as he [can still] hear, before he sets out on his [last] journey

Ethnography: These [words] apply to a dying man.
[19] muraia kampana to gather for a sacred ceremony; to invite people to a sacred corroboree

mandra wapamai teri, muraia kana kampala
you go, young man, as [our] messenger, to invite the people to the sacred ceremony
[20] Mura ngilbi ngankana to anger the deity; to murmur or complain against the deity
Ethnography: If, for example, the child of [one of] the adherents of Darana (who was very dear to his [father's] heart) has died, the [father] cuts his tongue with a stone knife, and squirts the blood skyward. By reason of this complaint the deity is roused to anger, and no more rain will fall. It has even happened that a son, upon the death of his dearly-loved father, severed the sinews in the hollow of his knees, so that he [too] had to die. Also by [a wilful act like] this the deity is roused to anger, for he wants to see healthy (nice) people; yet here is one who mutilates himself, yes, even commits suicide. By means of ngilbi ngankana one [can] bring misfortune upon people, such as drought and dry conditions, extremely hot weather, gale winds, duststorms, and sickness, etc. ngato Mura ngilbi ngankala nganai, ngaiana kana marapujeli muntja wolja ngamalkala I the Mura provoke to anger will, we people many sickness soon to have I shall provoke the deity to anger, so that before long (soon) all the people will be smitten by sickness Most times such a ngilbi is [smartly] caught and smeared with fat; thereby he is satisfied, and the deity is appeased (conciliated).
[21] Murani japali to be afraid of the deity

Murani ngaiani karari japali talara panini, parparali mura wonkanau, Dariwilpali ngaianina ngarananto
we are now scared of the deity, for no rain has fallen; [therefore] sing the ceremonial song as loudly [as possible], so that heaven [can] hear us
[22] mura milki wondrana to show a sacred ceremony, to reveal a sacred ceremony, to disclose a sacred ceremony
Ethnography: This takes place during the mindiri, when the young men are shown the [various acts or ritual] forms. mura mindiri ngaiani teri milki wondrala nganai, tanaia milkila pantjinanto muntali wonkala sacred ceremony Reuther: "eine Art Jubelfeier". we young men eyes show will, they knowledgeable are to become themselves to sing at the mindiri festival we will show the young men the [ritual] forms of the sacred ceremonial performance, Reuther: "die Form der Goetterverehrung". so that they themselves can [re-]enact them The mindiri a kind of major celebration)
[23] mura dikana to name the totemic ancestor
Ethnography: This occurs here in a bad sense. One mentions the name (dikana) of a person during a secret conversation, if one has suspicions of him or desires to kill him. There exists here a similarity with the taking of God's name in vain, and implies challenging the deity. ngato mura dikala nganai ngakani kupa narini, ngaiana pratjana muntjarinanto I deity challenge will my child's because of death, we all are to become sick I will challenge the deity (by invoking his anger to punish) on account of my child's death, so that we all become ill Since it is not possible to take revenge against the deity, an attempt is made to provoke his anger against one's fellowmen. A native man [by the name of] Elisha related to me that the manager of Manuwalkuni, (Netsman), This European name has obviously been mutilated by Reuther's Aboriginal informant, so that the man's real identity is now unrecognisable. was pursuing another native, and that when the latter saw him coming, he chanted his mura song against his pursuer, in order to invoke the wrath of the "deity". Meanwhile, however, he was pierced by a bullet. The same white man also shot the sister of Alwin in Cowarie (Kauri), because she had helped to kill a bullock.
[24] Murali karina for the deity to punish
Ethnography: If an epidemic spreads through the land, it is believed that the deity, in his wrath, is thereby [seeking to] punish the people. ngaiani karari Murani japa mindriji, Murali ngaianina karila wapaia muntjali we now from the deity in fear flee, deity us is punishing with sickness we are fleeing for fear of the deity, for he is punishing us with [severe] sickness
[25] Example:

murali mita ngankana wonti, ngaiana karari muralani mitani wirarinanto
the deity created the earth, so that we should now wander about on the earth which belongs to him
[26] murani ngapurina to be quiet during sacred chanting
Context: to observe silence and not to make any noise while a ceremonial song is being sung.
[27] murali jurakokaterina to boast of one's ceremonial [or totemic] song

murali jidni jurakokateriji jundrulu jeri mura ngamalkana, murata paruparu ngamalkai
you boast about your totemic song, as though you alone possessed one only; no, they exist everywhere, that is to say, everybody has some
[28] Example:

Murali nania mankara pariwilpani woranatarana wonti, nanika karari pariwilpani tupunganateriji
the deity set the evening-star in the sky, where it is now [firmly] fixed

Ethnography: The evening star, Ngamaturukuru by name, is, of course, the soul of a young girl.

Spelling: mura-lha

Grammar: masculine gender.

Ethnography: Everything conceivable, as having originated from the "deity", is named in this way, e.g. mita Murala the earth is of divine origin Reuther: "Gottheitaner" [because it is attributable to the deity]; so also are the sky and all trees and plants which may be of little benefit [to mankind], but which were growing on the earth before the existence of the muramura. The muramura are designated as 'belonging to the deity'. Man is of divine origin, Reuther: "Gottheitaner". inasmuch as his soul (being the property of the deity) ascends upwards. His body, however, as far as its [various] limbs are concerned, was first developed by the muramura. Its formation is therefore muramurala. Yet the body [itself], in its entirety, is Murala.

Spelling: muramura

Ethnography: This is a generic term, for there are many of them. According to its verbal meaning, the word signifies 'demi-god'. Reuther: "Untergott". Just as the kapakapara local headman; ringleader of a group Reuther: "Unterhauptmann" 'semi-chieftain'. is subject to the kapara, so the muramura [is subject] to the Mura. Fundamentally speaking, a muramura is a one-time human being, upon whom divine honours were later bestowed. He is the tribal or primeval ancestor of a part of the human race. (1) Their origin. Each individual muramura originated in the earth from a daka clod of earth;, and each of them emerged from the earth at a particular spot. At the time of their emergence out of the earth, each muramura was already adorned with the ceremonial decorations Reuther: "Gottheitaner" that are still worn today at the [various] religious festivals (corroborees), for without ceremonial decoration no one may approach the deity. According to whichever individual mura Reuther: "Untergott" is being performed, the correspondingly relevant decorations are worn also. Hence the various coloured markings on the body at corroborees, and the completely different [forms of] decoration. The muramura wore these coloured markings and ceremonial decorations continuously, because in the course of their wanderings they had associations with the Mura time and again. Each of the muramura concerned appears from the outset as being married and having servants who accompanied him on his wanderings. Each of them also provided for the children who were later to be born to him. [Likewise he provided] for his wives, some of them, of course, had more than one wife, and for his servants or followers (mili). (The word mili could also be used for slave Reuther: "Goetterschmuck" ). In every situation of life the muramura addressed himself to the Mura Apparently in error, Reuther wrote muramura. by means of the totemic songs (wima), and in most instances also received the object of his request immediately. Most times a heathen man comes across their bodies in petrified form; on these (stones) he then bestows divine honours. Whilst facing in their direction and going through various movements with his hands, he performs his ceremonial song. The Mura stands guard over these stones and trees of the muramura This sentence appears as a marginal note. and imposes punishment if they are damaged [or disfigured in any way]. The souls of the deceased muramura rose heavenward at Palkarakarani, and [today] many of them shine resplendently in the vault of heaven as stars in the constellations. Even the sun and moon are the souls of one-time muramura. In numerous instances the footprints of muramura, who wandered about once upon a time, are still shown today. For example, where one of them [is said to have] trodden, there a tree has sprung up which is [now] held in deep reverence. Reuther: "goettlich verehrt" In the same way, hands and feet imprinted in stone are pointed out. Places where they once camped appear as different formations on the surface of the ground, for example, as a depression in a sandhill, as a lake, or as a level plain, etc. "Line of descent of the muramura". Each individual native knows his tribal ancestor Reuther: "Stammvater". or muramura, who, together with the [relevant] legends, is passed on from the father to his children. [However,] one's totem Reuther: "das Geschlecht". Cf. Vol. XI, original pp.8A and 9"/>. is transmitted from one's mother. The [ancestral] legend is the first thing that a heathen father specially likes to relate to his son, and, of course, just as faithfully, word for word, as his father related it to him. This is done often and repeatedly, until the son has [thoroughly] assimilated it. To the legend belong also the ceremonial songs, which are accurately impressed upon the memory, so accurately [in fact], that even in the tonal modulations no mistake is allowed to occur. Nobody can, nor is allowed to fall out of the line of descent of his muramura, in order to transfer to another muramura. Notwithstanding, a heathen man gains in prestige, if he has learnt a great many legends as well as the ceremonial songs of other muramura. All people, therefore, who are descended from the followers or adherents of the one-time muramura, or from their children, are included in the ancestral line of their respective muramura, and are born into it. For example, the children of Levi would venerate and worship Levi as their muramura.

Mythology: The legends are derived from the muramura. The legends of the local heathen are nothing more than the history or biography of the individual muramura from [the time of] their genesis to the day they die. Therein is accurately, minutely, and extensively recorded the origin of each muramura out of the earth, together with [the story of] his wives, servants, [ceremonial] decorations, his wanderings, his invocatory songs to the deity, his achievements (deeds), his troubles, his speeches, his virtues, his shortcomings, and his death. In the telling of a legend by various heathen men about their own muramura, one can detect the same [flow of] words and the same [style of] hand and body movements [as those of their ancestor]. [Each] one endeavours to imitate his muramura.

Ethnography: The present-day tribal boundaries are attributable to the muramura. The [particular] territory, wherein the muramura originated and in which he travelled about with his people, belonged to him and to his descendants for an eternal possession. For the most part, the muramura defined his tribal territory, respectively [fixed] his tribe's boundaries, by referring to a mountain range or a chain of hills. Within this area only he and his people had and have the right to hunt, to fish, to gather seed, to live and to work. These tribal boundaries still apply today, and any native person born therein calls it ngandrimarduka, i.e. [his] 'motherland' or else mita kamaneli, i.e. 'friends' country' or [his] native land.

Ethnography: If several muramura originated within the one tribal area (which was mostly the case), they generally spoke one and the same dialect. That is the reason why they combined to form one tribe. So much is certain, that the first muramura to set foot in a country destined it to become the dwelling-place of his descendants. When two of them settled down too close to each other, arguments regarding the tribal boundaries arose already in those days. In general, [however], they lived together and alongside of each other in peace. The various dialects originated from the muramura. In their different tribal areas the various muramura conversed with their people in their own dialects, which they already brought with them out of the earth. Thus it comes about that each tribe speaks a dialect peculiar to itself. If, [perchance], a muramura ventured into the tribal territory of his neighbour, and met up with him or his people, he had the ability to converse immediately in their dialect. Just as each muramura in days of yore expressed himself in his [own] turn of phrase, so each respective language developed (was formed) accordingly.

Ethnography: Names originated from the muramura. (a) Muramura names. Every primeval ancestor Reuther: "Urvater". who [once] originated out of the earth and has given rise to a legend, is a muramura, i.e. he belongs to the Mura. Basically, this word indicates nothing more than that these [beings] originated at the command of the Mura, respectively, were created. It signifies that a muramura is part of the deity or Mura, just as a kapakapara or local headman is appointed only by a kapara and carries out his orders, or as a mitamita is a particular piece of mita or earth, or as kantakanta is a [definite] species of plant from among kanta, that is, from among plants in general. Reuther: "Grasart". It should be noted, however, that grass (kanta) is used by the author as a generic term for all types of herbage and greenery. Every muramura has a distinctive surname, like muramura Darana. Darana signifies desert, drought, or dry spell. The meaning is, therefore: 'primeval ancestor of the drought', because he lived during the era of a great drought, and begged for rain. (See the names of the muramura) (b) People's names. Originally, there existed only the muramura or the tribal ancestors. Their "people" were called mili servants, followers. The present-day designation for man, kana, is of more recent (later) origin and means black man. The personal names of the female sex are permanent from childhood, unless, perhaps, a woman with the same or a similar name dies, but this seldom happens. These [names], ending in -ni or -nu, distinguish the sex. Members of the male sex change their names at the time of circumcision. (See tala). These [names] terminate mainly in -lina, as derived from nulia he, or simply in -na, as derived from nau he. Every person's name is adapted with reference to his/her muramura. [Let us suppose,] for example, that a muramura climbed a tree; he then accomplished this feat by katina to climb. Should this word now become a personal name, one would say Katilina for the male sex 'he who climbed the tree', or Katini for the female sex 'she who climbed the tree', and so forth. (c) Place-names. The muramura gave each place its name, whether because of some event that took place there during the course of his wanderings, or because of some plant or tree, etc. which he found growing there, or for some other reason. (See place-names). (d) Names of birds, animals, and fish, etc. These [names] the muramura gave with reference to [each creature's] natural characteristics, e.g. plumage, type of leaf, appearance, and so on. The native refers each individual word of his language back to a [certain] muramura. In this sentence Reuther omitted the verb, so I have supplied "zurueckweisen" as the missing word, i.e. "der Schwarze weist...auf einen Muramura zurueck". The muramura Darana named the rain talara, and so it is still known [by that name] today. Another dug a soakage-well and called the act of digging bakuna so also today, etc.

Ethnography: The partial formation of the earth's surface, together with its [scenic] decoration, Reuther: "Ausschmueckung". is attributed to the muramura. The earth was [already] in existence when the muramura came forth, but it was very imperfect and only sparsely covered with bushes which were of no [nutritious] value to mankind. The sky, too, was bare. Lakes, streams, trees, hills, mountain ranges, and all edible plants and herbs (known as muramurala) came into being either through the wanderings, camping-places, or invocatory songs (prayers) of the muramura. Also the rain. The sun, the moon, and the most prominent stars are the souls of the muramura [while] the smaller stars are the souls of their mili..

Ethnography: The so-called corroborees are the [ritual] re-enactments Reuther: "Nachformungen" of the muramura and their legends. The term used is: 'to stage [or perform] a mura'. This last sentence is inserted as a marginal note. Each individual muramura had set himself the task of asking the Mura for a share in providing mankind [with food]: emus, fish, rain, seed, and so forth. If a man wishes to perform a ceremony for [the increase of] emus (which happens every year just prior to the breeding season), he wears the same decorations as those once worn by the [relevant] muramura. He is painted with the same colours [or symbolic designs]; he sings the same ceremonial songs, and attempts to repeat the same [acts], just as the muramura once did these things. That is the origin of the various ceremonies, the various decorations, and the different [forms] of make-up Reuther: "Anstreichen mit Farbe". at the present-day corroborees. It implies an immeasurable lack of knowledge and a false conception of things - to which even some Mission personnel unfortunately subscribe - [to believe] that many muramura were animalized, i.e. turned into animals. No! The muramura remains a human being, although he appears in the legend in the attributes, nature and manner of the particular animal on whose behalf he directs his invocatory song to the deity. He has wings, lays eggs, or, as a crocodile, smashes out his eyes with his tail, digs himself a hole [in the ground] like a lizard, or lives in the water, etc., precisely as when a world traveller, under the symbolism of a "migratory rat", publishes his travel experiences in book form, like a Russian professor has done. The reference here is obviously to Professor Yaschenko who visited the Killalpaninna Mission 27 July - 6 August 1903. The legend presents the muramura under the guise of a certain animal. In the process, extraordinary things often become interwoven, as happens in the case of all mystic pagan legends Reuther: "Goettergeschichten" (Compare, for example, the mountain goblins Reuther: "Winkelmaenner" and other obscure beings of the Germanic pagans). The entire form and style of heathen worship and of everyday civil life bears the imprint of the muramura. Everything that a muramura has done is permissible in present-day heathendom: even a form of prostitution which I would not care to describe, something that should be possible only amongst heathens, but which nevertheless has its likeness in the [big] cities of Christendom, purifications, blood-revenge, circumcision, marriage, family life, strangulations, the collecting of tobacco and ochre, the pounding of seed, and burial. In fact, the whole style of thinking of the local pagans finds its prototype Reuther wrote "Abbild" 'copy, likeness'; however, I presume he meant "Vorbild 'example'. in the muramura.

Ethnography: The muramura are [as follows]:.

[1] Jelkabalubaluna name of ancestral being
Etymology: Derived from jelka edible type of small onion which is eaten with special liking by the Aborigines, balu naked, peeled, and -na he. Meaning: the particular tribal ancestor or demi-god Reuther: "Untergott" who invoked the Mura for jelka bulbs

Mythology: He appears among the Ngamani [tribe], and was killed by his two wives at Puntatiti. His marks of distinction are a special head billi net-bag and a walking stick in the hand See, under muramura No.6, the insignia worn by the performer of songs of Mandramankana. During the [dramatic] performance of his ceremonial songs jelka [bulbs] are scattered about, just as he [once scattered] them, so that they might spread in all directions.
[2] Killawilina name of ancestral being
Etymology: From killa female genitalia and wilina to move, sway, vibrate. Meaning: 'for a woman's vagina to wobble, vibrate'.

Mythology: [Killawilina ] was a Diari muramura. He got his name from the fact that he once saw a naked girl dancing (kumana), during which her vaginal labia were moving up and down. He [then] wanted this girl to be his wife. He was the first person to pray for birds and eggs, wherefore his invocatory songs are still re-enacted to this day. During their performance time is maintained with [the aid of] a a stuffed cushion made of animal skin. A piriltja is worn on the head, and down(-feathers) are stuck on all over the body. In Dilpirini he killed his uncle (kaka), because the latter had tempted away the girl referred to above. At Beltana he wandered beyond the boundary of the Diari tribe, [moving] in a southerly direction. [Here] the legend then breaks off.

Xref: No. 51, No. 161, No. 188, No. 259, No. 267
[3] Kujumokuna name of ancestral being
Etymology: He was one of the tribal ancestors of the Karangura. From kuju = kidni in Diari penis and moku bone. Meaning: 'bone[-like tissue] in a man's penis'.

Mythology: He makes his appearance as a witchdoctor among the Karanguras to the north. He was killed at Kudnangauana. With him originated sorcery by boning. Since he possessed magical powers as a witchdoctor, even [after his death] his bones still had magical effect. They were therefore gathered up and used for purposes of witchcraft. Today, when a human bone is sharpened to a point: on a stone, his invocatory songs are [still] sung, so that the bone receives [the desired] magical power.
[4] Dimpiwalakana name of ancestral being
Etymology: [He was a muramura among the] Diaris. From dimpi middle and walakana to move towards, literally, 'to turn or toss oneself about'. Meaning: 'person who sleeps in the middle and rolls or moves over'.

Mythology: The fact is, he slept between his two daughters-in-law (taru) and used to [roll over] close to them during the night. He made his first appearance at Pitjiriwomawarantjini, but died in the vicinity of Kudnangaua where his body [now] lies petrified. He has become the prototype for the collecting of ochre, wherefore his invocatory songs are sung [in that connection]. His mark of distinction is a mangaworku, that is, a tassel of string (woven out of human hair) worn diagonally across the head, from which a tail hangs down over the back. From his two sons originated the kulauara game.

Xref: No. 9, No. 206A, No. 208, No. 334A, No. 766, No. 981, No. 988, No. 1057, No. 1187, No. 1224, No. 1287, No. 1367, No. 1611, No. 1960, No. 2098, No. 2607, No. 2843, No. 3106, No. 3357, No. 3443, No. 3463, No. 3703.
[5] Nurawordubununa name of ancestral being
Etymology: Diari. From nura tail, wordu short, and bununa to make a scratch mark on the ground when dragging something along. Meaning: 'to drag one's short tail along the ground, so that the trail is visible'.

Mythology: He appears as a katimarkara, that is, a crocodile, with a short tail; hence his name. In the invocatory songs he is the [proto-]type for [the request of] kapita, i.e. rat-like animals. He lived at Lake Hope. From him originated the nganpa, that is, the pubic covering which he spun out of kapita fur.
[6] Mandramankana name of ancestral being
Etymology: Diari. From mandra belly, stomach, manka contrary, and -na he. Meaning: 'one who has a stomach in reverse on his back'. The fact is, he had a hump-back, which protruded just like his stomach.

Mythology: He rose to the surface at Kutjelidakana, and was killed at Balanbani by two young men because of [his interference with] two girls. At this latter place there is a stone on the plain, which was once his body. In his invocatory songs he asked for various bushes and plants, of which either the plant itself or its fruit is eaten. When the plants begin to grow after a rain, or when the seed-pods form (set) on the trees and bushes, his invocatory songs are chanted (ngurungutana) out in the open over bushes and plants, so that they may thrive well. In the process [the performer] places a billi which has been smeared with fat and red ochre on his head, and takes a wona digging-stick in his hand.
[7] Wadlakurukurumalkana name of ancestral being
Etymology: Wonkanguru and Tirari. From wadla millstone and kurukurumalkana to hide. Meaning: 'to hide a millstone'.

Mythology: The two sons of this muramura were Murlapara and Kurukuku. The former means peaceful, with a crest on its head and refers to a species of pigeon. The second means to swallow whole seed. It, too, is a bird's name. The father bears this name, because secretly he carried off a huge millstone. He originated at Wadlangaringarina and carried his millstone as far as Kurljikurlji, where it is believed to be still lying today. For the local natives that is where his story ends. In his invocatory songs he appears as the [proto-]type for calling up the wind. In order not to be noticed with his huge millstone, he begged for a huge duststorm [to come up], in which he enveloped himself and went on his way. If in summertime someone desires a cool breeze during which to go on a journey, or hopes for a huge duststorm so as to annoy people, in either instance he sings the invocatory song [of this muramura]. The latter has no special emblem [or insignia].
[8] Pirra name of ancestral being
Etymology: moon, derived from pirrapirra round.

Mythology: The moon was a pirnaru, that is, a highly respected man who originated at Mangurani. His wife was Ngatanimaralje whitish child, because she had given birth to one such [child]. He ate puntara and marudunka, but gave none of it to his two sons, and they were angry about that. Once, when the father had climbed a tree in search of kudnijinka wood-grubs, his two sons set the tree alight, whereupon the old [man] soared up, the tree into the sky, in the glare of the fire. At first he disseminated a very bright light, [so] they threw a kankunka animal skin up at him, with which he could cover himself. [This accounts for] the present-day spots on the moon. Through his invocatory songs he has become the proto-type for those people who, for [lack of] water, are compelled to travel by night. These enchant the moon, so that it may move along faster, i.e. so that they may reach water all the sooner. In other words, the further the moon has advanced [in the sky], the greater the progress they have made, and the nearer they have come to water. For this reason his invocatory songs are sung whilst one is travelling along, naturally at night. For a more detailed account of this legend, see Vol. X, pp. 21 and 22. His ceremony (legend) is re-enacted in corroborees among the Jauraworka.
[9] Turupillana name of ancestral being
Etymology: Diari. From turu fire, pilla burnt-out black coals, and -na he. Meaning: 'one with burnt-out coals'.

Mythology: It was he who devised the organisation of the wiljaru [with reference to the uninitiated]. Reuther: "das Wiljarusystem". It was because he rubbed these [young men] with black coals after they had been besprinkled with blood, that he acquired the [above] name. He originated at Burukalani (see Map) His invocatory songs are sung on the occasion of a wiljaru [ceremony]. (See the legend and wiljaru).
[10] Pitiburuna name of ancestral being
Etymology: Diari. From piti backside; anus, buru without, and -na he Meaning: 'one who has no anus', one who lacks the natural [means of] excreting digested food.

Mythology: He and his followers (people) suffered from painful wounds, when he opened up his own and their stomachs. His invocatory songs are sung, in order to afflict people with wounds (i.e. painful sores and syphilis, the latter however not of the present-day type), just because he and his followers were plagued with these when their bodies were opened up. The invocatory songs are ngilbi in character.
[11] Karawora name of ancestral being
Etymology: Wonkanguru, signifies eagle or jeraba jukalina. Meaning: 'Why like this? I am no longer able to find out'.
[12] Wanduwandu name of ancestral being
Etymology: Wonkanguru, meaning short; small.

Mythology: This muramura and Karawora were together.
[13] Marikilla name of ancestral being
Etymology: Ngamani. From mari body and killa ring. Meaning: 'rings around the body'.

Mythology: This is the name of a snake which has coloured rings around its stomach. This muramura originated at Pitjirinindri and died at Milkipada, where his body lies petrified. During the chanting of his invocatory songs the [above] stone is prodded Reuther: "gestoeckert", a non-Dictionary word. with small sharp sticks, so that: this species of snake should increase, for it is eaten after the poisonous fangs have been removed.
[14] Wiparu name of ancestral being
Etymology: Ngamani. From wipa valley and -ru etja inhabitant of Reuther: "-aner". Meaning: 'valley dweller'.

Mythology: This is the name of a species of snake which lives on hard ground in the valleys. It is also the name of a woman. At Narani she was strangled, because whe was carrying on with young men. At the place where [her body] was burnt, a hole appeared [in the ground]. During the singing of her totemic songs sand is taken out of this hole and scattered upon the water, so that this species of snake may increase [in numbers].
[15] Widlapirna wulana name of ancestral being
Etymology: two old or reputable women. This couple comprises Narimalpiri and Wadlangurunu .

Mythology: Their totemic songs are sung, when cool breezes are expected to blow up in summer, so that it becomes possible to travel about. During the singing of the totemic songs, a feather is attached to a string and fastened to a stick. This is then let down into the water, so that the bottom end of the feather, which is smeared with gypsum, almost touches the surface of the water.
[16] Kadni name of ancestral being
Etymology: female, Wankanguru. This is a species of lizard.

Mythology: She originated as a girl at Wakuljurukupa, where she also died. Here lies her petrified body, which, during the singing of her totemic songs, is prodded with little sharp sticks, so that the [supply of] lizards may greatly increase. This [function] is performed by the women, who approach the stone, limping and panting as if they could not walk properly. The purpose of this is that the kadni should grow so fat that they cannot crawl properly and are thus more readily caught; they are also to be well flavoured.
[17] Tampangara name of ancestral being
Etymology: male, Ngamani and Wankanguru. This is the name for pelican.

Mythology: This muramura originated at Tampangara-minkani, where he [now] lies petrified. This stone, too, is prodded (naturally, whilst the totemic songs are being sung), so that the pelicans may lay plenty of eggs. He is the muramura, who, once upon a time, through his invocatory songs, implored the Mura for pelican eggs. In the act he painted himself with calcareous earth. This is still done today, whenever his stone is prodded or during the [relevant] corroboree.
[18] Kadimarkara name of ancestral being
Etymology: male crocodile. From kadi soft, juicy and markana to crawl. Meaning: 'to crawl over soft ground'.

Mythology: This muramura originated at Waritanpani. His invocatory songs are sung when a man has dysentery or sores. Their purpose is to restore health, because the muramura himself did this. During the chanting [of the songs] karku red ochre is placed in the mouth.
[19] Darana name of ancestral being
Etymology: male. From dara desert, drought, dry spell and -na he. He is the tribal ancestor who lived during a period of [great] drought.

Mythology: His invocatory songs are sung for the purpose of rain, just as he [sang them]. He originated at Darani. A dry tree at Lake Hope stands at the spot where he emerged [from the earth]. Whenever his invocatory songs are sung, all the empty holes on this tree are smeared with clay, so that it has an attractive appearance. If the wind blows into these holes, then only a hot wind will follow, without: rain; but if the holes are plastered [shut], rain will follow.
[20] Pampu wulu name of ancestral being
Etymology: male. From pampu testicle and wulu two. Meaning: 'two testicles'.

Mythology: The two testicles of this muramura, [in the form of] two stones, are smeared with fat during the singing of the totemic songs, in order that rain may fall. They are held in secret reverence, and are not allowed to be seen by women. Should anyone scratch the fat and red ochre off these stones with his fingernails, the "deity" will be angry and no more rain will fall.
[21] Godagodana name of ancestral being
Etymology: male, meaning to rain.

Mythology: He and Pampuwuluna (No. [20]) belong together.

Xref: No. 1522-20
[22] Kumankarani name of ancestral being
Etymology: female. This [muramura] also belongs together with No. 20 and No. 21. The name means 'to make movements with the thighs', like women do when they dance.

Mythology: Whilst the two stones are being sung' during the chanting of the totemic songs of Pampuwulana and Godagodana, the women dance, in other words, they move their thighs (like their ancestral mother [once] did, when she sang her totemic songs.
[23] Kekiljana name of ancestral being
Etymology: male, means 'smooth'.

Mythology: His totemic songs for [the sending of] rain are sung while a bundle of feathers is held in the hand.
[24] Maniwalkunu name of ancestral being
Etymology: female. From mani fat, walku much, and -nu she. Meaning: 'one who smears herself with a lot of fat'. When singing her totemic songs for [the sending of] rain, [the performers] smear themselves likewise with a thick [layer] of fat and red ochre.
[25] Mandraparkulunu name of ancestral being
Etymology: female. From mandra stomach, belly, parkulu two, and -nu she Meaning: 'woman with two stomachs, one in front and one at the back'. She is represented as having two faces.
[26] Killalpani name of ancestral being
Etymology: female.
[27] Kudnawakunu name of ancestral being
Etymology: female. From kudna dung, excrement waku firmly, solidly, constantly and -nu she, meaning 'woman who doesn't venture out of her wurley when responding to nature's call, but who constantly (waku) keeps on reciting her invocatory songs for rain'.

Mythology: When her descendants petition for rain, they do so in a specially-erected wurley, and are not allowed to leave it for any length of time, even for the purpose of easing nature; were they to do so, no rain would result.
[28] Mululdrunu name of ancestral being
Etymology: female, Jauraworka, means small, little, short. Her invocatory songs are only short; that is why she acquired this name. At first a big, heavy rain fell for several minutes, but because her invocatory songs were only of short duration, the rain soon stopped.
[29] Munjuruwani name of ancestral being
Etymology: female, Jandruwanta. From munjuru flies and wani she. Meaning: 'one surrounded by lots of flies (whilst singing her invocatory songs for rain)'. Her invocatory songs for rain are sung, when there are extremely many flies about.
[30] Bukatani name of ancestral being
Etymology: female. From buka food and -ni she. Meaning: 'one who provided lots of food (buka) by way of her invocatory song'.

Mythology: The fact is that, since it rained very heavily as a result of her invocatory songs, lots of edible grass grew. Note: To each of these muramura, whose [ceremonies] are performed in the interests of rain, a special point is assigned on the horizon. Depending on from whichever direction the rain[-clouds] ascend in the sky, [it is claimed] that the invocatory song of one or the other muramura has been answered accordingly. (For the various points on the skyline, see elsewhere under talara).
[31] Noanandraniwulu name of ancestral being
Etymology: name of female. From noa spouse, nandrani, respectively nandrana to beat; to kill, and wulu two. Meaning: 'the two women who murdered their husband'.

Mythology: Their invocatory songs have become the pattern [or prototype] for blood-avengers. As these women once did, so also the blood-avengers of today perform the same totemic rituals.
[32] Ngatanimarumaru name of ancestral being
Etymology: female. Means 'black daughters', respectively children. From ngatani children, on the mother's part, and maru black. The point is, she had exclusively black children.

Mythology: Her invocatory songs are sung during the giving of children's names - like she once did; also during the time of seed-harvest, when in spitefulness someone desires a wind to blow up, which shall scatter the seed so that it can longer be gathered.
[33] Ngatanimaralje name of ancestral being
Etymology: female, meaning 'child with a ruddy complexion'.

Mythology: This woman's children, who lived together with Ngatanimarumaru, had a fairer complexion [than their counterpart]. Hence their name.
[34] Pirnawarankana name of ancestral being
Etymology: male. From pirna big; very and warankana to bend aside; to take evasive action.

Mythology: During a fight [this muramura] always knew how to evade the boomerangs, so that none of them could hit him. Hence his name, meaning: 'one who always ducks aside quickly'. His invocatory songs are rehearsed during the collecting of ochre [supplies]. His emblem: a waterbag in the hand, with a bundle of twisted human hair (resembling two horns) tied diagonally across the [fore]head, from which a tail (ngapawajiri) hangs down over the back.
[35] Jeltjani name of ancestral being
Etymology: female, Diari. meaning skinny.

Mythology: [She acquired this name] because she was very thin. Her totemic songs are sung for the increase of frogs (tidnamara), during which her petrified body is prodded with small sticks by the women.
[36] Ngurrakarlana name of ancestral being
Etymology: male, Ngamini. From ngurra legs; worms and karla lean, thin; Meaning: 'one who has thin worms'.

Mythology: His invocatory songs are sung for the increase of emus, just as he [once] sang them. His emblem: the whole body covered or wrapped in emu-skins (called wakambara).
[37] Paraitjimandrani name of ancestral being
Etymology: female. From paraitji light, mandra middle, and -ni in. Meaning: 'in the centre of the light'.

Mythology: For explanation, see the legend. The narrative of this legend is to be found on pp. 50 to 57 in Vol. X. Her totemic songs are burial songs, which are sung when someone dies, just as she [once sang them] when she lost her two daughters who had run away. Cf. ngankalkaterina to comfort oneself.
[38] Kimilina name of ancestral being
Etymology: male, Diari.

Mythology: He was the first-born son of Wariliwulani. His invocatory songs are sung in quest of rain.
[39] Kirrapajirkana name of ancestral being
Etymology: male, Diari. From kirra boomerang, pajirka or pajiri big; long, and -na he. Meaning: 'one with a long boomerang'. By always carrying the latter around with him, he acquired this name.

Mythology: His invocatory songs are sung in quest of fish, just as he himself did [of old]. His insignia is a dog's tail worn around the forehead.
[40] Balungopina name of ancestral being
Etymology: male, Wonkanguru. From balu naked; smooth and ngopina to crouch, squat down together.

Mythology: Since he had no more hairs on his head, he felt ashamed of himself; that is how he acquired his name. He originated at Ngaltjatara. It was he who introduced [the practice of] strangulation.
[41] Wapija name of ancestral being
Etymology: male, Karangura.

Mythology: This [muramura] was the first to devise circumcision.
[42] Markanjankurla name of ancestral being
Etymology: male, Wonkanguru. From markanja to crawl and kurla or patana to seize, to grab.

Mythology: He was the father of the Seven Sisters or of the Mankara Worana maidens. [This muramura] crawled down to the water's [edge] where his daughters were bathing, in order to grab them. The ceremony of circumcision, together with its totemic songs, are traced back to him also.
[43] Wiringujuna name of ancestral being
Etymology: male, Wonkanguru. From wiri hair and nguju one. The point is, he always tied his hair together in a bunch, so that it stood straight up.
[44] Mankara-wulu name of ancestral being
Etymology: female, two maidens.
[45] Minalajerkina name of ancestral being
Etymology: male, meaning what is burning?.
[46] Ditji name of ancestral being
Etymology: female, meaning sun.
[47] Mardaburutupara name of ancestral being
Etymology: male, Ngamani.
[48] Miritirana name of ancestral being
Etymology: male, Ngamani, meaning 'to devour the leaves from the centre, right out to the edge'.

Mythology: His invocatory songs are sung for the increase of [edible] grubs (padi, respectively muluru). He had his origin at Turuwarapu.
[49] Kakatji name of ancestral being
Etymology: female, Diari. [The name] signifies an insect (tjutju) which, by means of its body-fluids [or humours] forms kaka-daka, i.e. mounds like ants.
[50] Kuti name of ancestral being
Etymology: female, meaning swan.

Mythology: Her invocatory songs are sung for the increase of swans' eggs.
[51] Malkumalkuwulu name of ancestral being
Etymology: female, meaning 'two little tails from the head-band, which hang down over the cheeks'.

Mythology: He introduced the kulpi ceremony Reuther: "das Kulpiwesen" 'subincision'. .
[52] Milinga name of ancestral being
Mythology: His invocatory songs are sung for the increase of [wild] dogs.
[53] Kapiri name of ancestral being
Etymology: male, meaning type of goanna.

Ethnography: [His invocatory songs are sung] for the increase of goannas.
[54] Kantalpadi name of ancestral being
Etymology: Jauraworka. From kanta grass and padi snake, This looks like an obvious mistake. Nowhere does Reuther list a type of snake known as a padi. These are all edible caterpillars. (See the complete list under padi nguja, Dictionary No. 2664). signifying 'snake in the grass'.

Addition: Scherer's note is incorrect as the word pardi means 'snake' in Yawarrawarka.

Ethnography: [His invocatory songs are sung] for the increase of carpet-snakes (woma).
[55] Karlatura name of ancestral being
Etymology: means turkey.

Ethnography: [His invocatory songs are sung] for the increase of turkeys. On this occasion the people are taught how to build wurleys, and how to decorate (paint) their bodies etc., as he [once] did.
[56] Ngujupuntuna name of ancestral being
Etymology: The name signifies full billi dilly-bag].
[57] Makatirina name of ancestral being
Etymology: [The name] signifies glowing firestick.
[58] Matjamarpina name of ancestral being
Ethnography: Jauraworka with outstanding markings painted on the body.
[59] Pintanganina name of ancestral being
Etymology: Pillatapa. From pinta red part in the mouth of a fish and ngani to move. Meaning: 'for the red to move rapidly'. This applies to the fish.

Ethnography: The invocatory songs [of this muramura] are sung for [the increase of] fish.
[60] Karuwandirina name of ancestral being
Etymology: Jandruwanta. From karu grey and wandiri only, signifying 'only grey'. The point is that he had only grey hair.

Ethnography: [This muramura] had his origin at Dakarawitjina. Here, even to this day, while his invocatory songs are being sung for the increase of emu eggs, [the performers] probe around with little sticks.
[61] Karluworankana name of ancestral being
Grammar: masculine

Etymology: From karlu testicle and worankana to disappear; to retire from.

Ethnography: His invocatory songs are sung for [the increase of] kapukapu.
[62] Wariliwulani name of ancestral being
Ethnography: one who wears a tall head-decoration. Her invocatory songs are sung for the increase of [edible] seeds.
[63] Warmapa name of ancestral being
Etymology: Jauraworka. From warma debris that collects at the water's edge and from ngapa water. Meaning: 'bits of dry grass and leaves [that float on the surface] near the water's edge'.

Ethnography: Her invocatory songs are sung for [the sending down of] the floodwaters.
[64] Tirawuldruna name of ancestral being
Etymology: Jauraworka. From tira mouth and wuldru narrow, signifying a 'narrow mouth'.

Mythology: This muramura was a tutor of the young men at the mindiri festival. To this day, therefore, at the mindiri festivals, the young men are still taught: [in detail about] the ritual ceremonies, etc.
[65] Kuterintja name of ancestral being
Etymology: Jauraworka. This is [the name of] a huge animal that is now extinct.

Ethnography: The invocatory songs for the increase of this animal are sung at the instigation of [the muramura]. They are [now] obsolete.
[66] Kakalpuna name of ancestral being
Etymology: Jauraworka. From kaka near and puna to grind, to crush into fragments

Mythology: With his weapons he would smash to pieces anyone who came near him. Therefore his invocatory songs are sung, so as to be able to defeat one's enemies ("others").
[67] Ngardutjelpani name of ancestral being
Etymology: From ngardu type of edible seed, tjelpa leaf and -ni he. Meaning: 'one who pounds the ngardu seed together with the leaves'.

Ethnography: Her invocatory songs are sung for [the increase of] birds' eggs.
[68] Tidnaparkulu name of ancestral being
Etymology: [The name of this muramura signifies] three feet.

Ethnography: His invocatory songs are sung for the increase of [wild] turkeys. cf. the legend.
[69] Marupillakani name of ancestral being
Etymology: From maru plain, pilla black, and -ni she. Meaning: 'one who camps on a dark plain'.

Ethnography: [Her invocatory songs are sung] for the increase of [edible] seeds.
[70] Miralina name of ancestral being
Etymology: The name of this muramura signifies 'one who gives light'.

Ethnography: [His invocatory songs are sung] for the increase of emus.
[71] Marlu name of ancestral being
Etymology: Tirari, means 'opossum'.

Ethnography: [His invocatory songs are sung] for the increase of opossums. For the chanting of invocatory [or totemic] songs a man must be smeared with fat and red ochre. No unclean [or contaminated] person may sing a totemic song or attend a [sacred] ceremony.

Spelling: muramura-lha

Ethnography: things belonging to the tribal ancestors. Reuther: "Stammvateraner", a non-Dictionary word. In this category belongs everything that was not yet existent at the time of the muramura origin, but was first requested of the Mura through the invocatory songs of the muramura, such as the following: (1) watara wind; (2) kapiri type of goanna; (3) paja bird; (4) woma type of snake; (5) kajiri creek, watercourse (6) talara rain.

Spelling: None

Etymology: from murda to catch hold of, tara leg, and parani (from parana to lay dawn), indicates 'one that grabs its prey by the leg, drags it home), and lays it down'.

:

[1] ngapa murku murky water
[2] murku ngankana to make water muddy
Context: this is done by the action of the wind, of the birds, or of fish.

Grammar: adverb use.

Spelling: None

Ethnography: When the water is murky, some gypsum is thrown into it. Within several hours it is clear.

:

Spelling: None

Context: Used of water only.

Spelling: murla

Grammar: adjective and noun.

Grammar: In the case of this word a difficulty confronts me, such as I have not encountered in the case of any other word and which, so far, I have not been able to clear up; therefore I am [still] uncertain whether it is a noun or an adjective. Besides murla, of course, there is the word murlali, which is definitely an adjective. Because of its -la suffix, we must conclude that it is a noun, meaning peace respectively, man of peace.

[1] kana murla man of peace; peace-lover

nauja kana murla, wata nauja tiri
this man loves peace, and is not angry or quarrelsome
[2] murla pani without peace

kana tanauata murla pani, windri tanaua tirilu ngamalkai
those people there are not inclined towards peace; no, they must always stir up (have) strife
[3] kintala murla tame, docile dog
Context: i.e. a dog that doesn't bite, but soon establishes friendly relations with everybody.
[4] ngara murla heart of peace
Context: i.e. a heart that is inclined towards peace.
[5] murla jinkina to offer peace
Context: i.e. to promote, encourage peace.

Ethnography: This occurs when a person grabs the beard of an agitated man in his one hand, and strokes him down over the chest with the other. This means to imply: you are already a strong, vigorous man, for you have a beard; [but] do stop your fighting!.
[6] murla ngamana to sit down in peace
Context: i.e. not to live at enmity with one another.
[7] murla mapaterina to come together as men of peace
Context: i.e. to meet together without wanting to create strife.
[8] talpa murla gracious ears
Context: i.e. ears that pick up what other people say, without feeling offended or incited to anger.
[9] kanta murla grass of tranquil [growth]
[10] nari murla dead man at peace
Context: i.e. a dead man who bears no grudge or hate against the living.

Ethnography: The dead man is carried to his grave on the heads of two or three men. If the corpse appears heavy to those carrying it, he [cannot] be reconconciled to the living, i.e. he harbours hate towards them. But if it feels light in weight, he is reconciled to humankind.

Spelling: murla-li

[1] milki murlali friendly eyes
Context: in which one can see there is no deceitfulness.
[2] kana murlali friendly person

kana naujata murlali ngananganateriji, tanaia worani jatamalinani
as for this man, he himself loves peace (to his own advantage); it is no concern of his if other people argue the point
[3] nganti murlali peace-loving animal
Context: i.e. one that is tame [or docile] and neither bites nor stings.
[4] mitani murlali to be satisfied (delighted) with the soil
[5] noani murlali kind (friendly) towards one's spouse

noani ngakanani ngani karari murlali, nanaia ngato karari tepi najila dikai
I am delighted with my wife [today], for I met her alive whilst I was returning [home]
[6] ngara murlali heart of peace, peaceful heart
[7] pirrani murlali delighted over a wooden dish
[8] potuni murlali delighted over the gifts (things)
[9] ngarimatani murlali delighted at the flood
[10] kupani murlali delighted with the child
[11] murlali dikana to return peacefully
Grammar: adverb use.
[12] murlali puntina to depart in a friendly or peaceful [mood]
Grammar: adverb use.
[13] murlali karkana to call in a kindly manner
Grammar: adverb use.
[14] murlali najina to look at in a kindly manner
[15] murlali tajina to eat contentedly
Context: when food is pleasant to one's taste.

Grammar: adverb use.
[16] murlali pirkina to play together peacefully
[17] murlali todina to bury in peace
Context: without causing strife.
[18] murlali turarana to sleep peacefully
[19] murlali jinkina to give kindly and willingly
[20] murlali najimalina to regard one another in a friendly manner
[21] murlali puntibijiribamalina to divide peacefully [between one another], without an argument arising
[22] murlali ngarana willingly to listen, willingly to carry out an instruction

Spelling: murlapara

Grammar: feminine gender.

Etymology: From murla peace-loving Reuther: "Friedeaner". and para hair; crest, signifying something which is docile and wears a crest on its head. Reuther: "Hippe" 'scythe,' etc.. This is apparently a colloquial expression. The usual terms for a bird's crest are: Haube, Schopf, or Strauss. In the previous paragraph Reuther used the term "Haube".

Mythology: This is [also] the name of a muramura. He was of a peace-loving nature, and tied his long hair together in a bundle, so that they stood straight up in the air. When he saw this species of pigeon with a crest on its head, he thought [to himself]: 'She has a temperament (nature) just like mine, and has a crest on her head just like I [have]'. Therefore he gave her this name.

Ethnography: If this pigeon rises swiftly into the air, then suddenly plunges earthwards, it is a sign that [the day] is going to get very hot. For a traveller [in the bush] to see several of these birds [together], it is a sure token that there is water in the neighbourhood. Let the traveller take note of this!.

Addition: Fry (1937: 187) "mulapara 'pigeon'".

Spelling: mulhapara

Grammar: feminine gender.

Etymology: From murla peace and bara hair, meaning: 'one that loves peace and has hairs, i.e. a crest Reuther: "Hippe" (See note under No. 1580) on its head'.

Ethnography: If this bird rises swiftly into the air during its morning flight, but then falls again steeply, this signifies that [the day] is going to get very hot. These [birds] are regarded as indicators of water. On spotting [several] murlapara and observing their direction of flight, one may assume with certainty that water is to be found in the neighbourhood. When there Is no water to be found anywhere and a small [soakage] waterhole is dug out, they will gather here in flocks to drink on a hot day. A brush wurley is built immediately alongside the waterhole, and in it a man [lies] concealed. When they settle clown, he quickly stretches out his hand and grabs one or two. Soon they are back again. [The 'natives'] are fond of eating them.

Spelling: murla-Ri-ipa-rna

Spelling: murla-Ri-rna

Spelling: None

Grammar: feminine gender.

Etymology: From murla peace-loving Reuther: "Friedeaner". and -ti from nganti animal, creature), signifying 'a peace-loving animal; a docile creature'.

Mythology: Piridakana was the first to sight this creature, and he named it.

Spelling: None

Grammar: feminine gender.

Semclass: Plants

Context: [a plant with] black bark.

Spelling: murtya-lha-rlu

Spelling: murtya-rna

[1] warukati mani murtjana gluttonously to eat emu fat
[2] kanta murtjana greedily to devour grass
Context: This is said of caterpillars.
[3] kana murtjamalina heatedly to rebuke one another in anger; to devour one another
[4] kindalali murtjana for a dog to be rapacious
Context: when chasing an animal.
[5] kalumpa murtjana gluttonously to eat 'kalumpa' plants
[6] murtjingana to gulp something down gluttonously in passing
[7] murtjana jatingana to give a hasty bit of one's mind in passing; to snarl at in passing
Grammar: adverb use.
[8] jaurali murtjana verbally [or figuratively] to boil over; verbally to tear the hearts of one's listeners to shreds

Spelling: murtya-rna tharri-rna

Context: e.g. covetously to gather seed for oneself.

Spelling: murta-rna-yitya

Mythology: This word is derived from the legend of Katakatatjarina, whose dog voraciously chased an emu.

:

[1] ngardu muru hard crust on 'ngardu' bread
[2] mudla muru dirty face

mudla muru darpateriamai, kanali bakana jidna ngumu najinanto
blow (clean) your nose, so that people can look at you

Context: dirt under the nose.
[3] tidna muru hard, cracked soles of the feet
[4] marda muru rough stone
[5] wirka muru rugged, creviced ground
[6] kadni muru scabrous 'kadni' lizard
Context: i.e. one with a rough skin.
[7] milki muru filthy eyes
[8] kana muru unclean person
Ethnography: i.e. a person who is still smeared with gypsum due to mourning. kana nauja muru, kana ninaia ngulikira ngankanimai. nauja manieli bakana wirinanto man he contaminated, man him clean make, he with fat also shall enter in Reuther translates wirina with "hineingehen" 'to enter,' which it does mean). However, wirina is here used idiomatically, meaning to rub in with; to smear on. Cf. No. 3723-5, No. 3723-6. this man still wears the residue of gypsum from [his days of] mourning; clean him up, and smear him over with fat When a man is smeared with red ochre and fat, the period of mourning is ended.
[9] paratara muru rough plain, uneven plain
[10] tapa muru scabbed wound
[11] mandra muru grimy stomach, smeary stomach
[12] talpa muru dirty ears
[13] pita muru tree with coarse bark
[14] panto muru uneven lake-bed
[15] karku muru granulated ochre, not finely-crushed [red] ochre
[16] billi muru filthy net-bag
Context: e.g. from [carrying] fish.
[17] pirra muru dirty bowl
Context: e.g. when still containing remnants of food.
[18] julanti muru shrivelled up, half-dried 'julanti' plants (grass)
[19] ngapa muru filthy water
[20] mana muru dirty mouth
[21] mara muru dirty, filthy, grimy hand
[22] nganti muru dried meat

Spelling: None

Ethnography: a person still wearing lumps of gypsum-clay on his/her body from the time of mourning.

:

[1] kana mururina for a person to get dirty
[2] mita mururina for the ground to get hard or dry
[3] tidna mururina for the soles of the feet to become chapped and brittle, or calloused

:

Spelling: None

Mythology: This word originates from the legend of Darana, whose two sons painted themselves red and then scratched themselves with fingernail marks, as a sign that they were angry.

:

[1] Example:

kana ninapara muruwamai witjali maritjinani
scratch this man, when it itches him so much
[2] mudla muruwana to scratch (another person's) nose

kana ninaia mudla muruwamai, pitjiri nuluka ngamalkai
scratch him on the nose, for he still has [some] tobacco

Idiom: This is a figure of speech, somewhat like: 'beat around the bush, i.e. try him out, to see whether he still hasn't some tobacco left.
[3] marda muruwana to scratch a millstone crosswise with one's fingernails

marda muruwau, wata bakujeli dakamai, marda tjanka pani pantjiati
first scratch across the millstone with your fingernails, so that it grinds well

Ethnography: Whoever has come in contact with a dead person, and is consequently unclean, may not touch a millstone, for the millstone would not produce good seed-pulp. when someone has touched a dead body, he several times with his fingernails strokes the millstone on which some seed has been spread out, and chants an invocatory song [as he does so]. [Thereupon] he taps himself on the chest, and [proceeds to] grind away. If the stone does not grip well, then it is believed that the person concerned has not carried out the above ceremony [in every particular].
[4] marakanti muruwana to mark with fingernail scratches
Ethnography: When the mindiri festival is over, at which the young men are initiated into the secret mysteries, the latter rub themselves over with red ochre. [Thereupon] the old men scratch over the top of this with their fingernails, as a sign that they have [both] seen, and been initiated into, the mysteries. marakanti muruwanau, jura karari matja milkila nail-marks scratch on, you now already wise scratch nail-marks on them, for they are now initiated
[5] punku-jinka muruwana to smooth out flaxen threads
Ethnography: When flax-thread has been spun, it is stretched out, moistened, and frayed out (like sailors do).
[6] ngapajunga muruwana to scratch-mark a water-bag with the fingernails
Ethnography: This is likewise done, as in [3], when one has come into contact with a dead body. ngapajunga ninapara muruwau wolja, windrila jundru ninapara karakarala nganai waterbag this-one-there scratch soon, before you this-one-there touch will scratch-mark this waterbag of yours before you pick it up (touch it)
[7] karku muruwana to scrape off ochre
Ethnography: from an ochre lump (or cake).
[8] mita muruwana to make scratch-marks on the ground; to scratch out a hole
Context: like a dog does.
[9] mandra muruwana to scratch one's stomach
[10] watarali mita muruwana for the wind to gouge (scrape) out sand
Context: or sweep it away.
[11] ngara muruwana for the heart to itch. This is a sign that one is about to die
[12] mara muruwana for one's hand to itch
Ethnography: This is a sign that there is going to be trouble.
[13] tali muruwana to smear the tongue
Idiom: to eat fat.
[14] ngapali mita muruwana for water to wash away soil
[15] ngapatjili muruwana to clean out a [soakage] well
[16] Darani ngara wulana muruwana to scrape the petrified hearts of the two sons of Darana with one's fingernails
Context: to scrape off the fat from the stones.

Ethnography: These two stones are very highly revered, in that they are smeared with fat. If the fat is scraped off with the fingernails, the "deity" is provoked to anger, and there will be no more rain.
[17] tertieli muruwana in thirst to scratch out a hole for oneself
Ethnography: When one is out of water whilst travelling along in summer, it is customary to dig a hole in moist earth [somewhere] in the shade, in order to cover oneself over for [the rest of] the day, and then to continue one's journey at night.
[18] tidna muruwana to scratch out footprints
Idiom: to send out a second messenger.

:

[1] palku muruwaterina to scratch one's body
[2] kindala muruwaterina for a dog to scratch itself
[3] karkujali muruwaterina to scratch lines down one's red-ochre-painted body with one's fingernails
Ethnography: This the blood-avengers do on their homeward journey; it is the sign that they have killed a man.

Spelling: mutya

Grammar: feminine gender.

Context: has flowers and fruit that can be eaten.

Addition: Gason p288 "mootcha native cotton bush. When the leaves sprout and become quite green the natives gather and cook them, and at seed time they pluck and eat the pods".

Xref: No. 1569, No. 2756, No. 3050, No. 3397.

Semclass: Plants

Mythology: The muramura is the two wives of Jelkabalubaluna.

Spelling: mutya

Grammar: feminine gender.

Ethnography: When these leaves are green, they are broiled Reuther: "gebrueht", respectively "bruehen". (or cooked) on the ashes and eaten. Flax is obtained from the withered stem. The seed [from this bush] is named wirlapiri. Reuther inadvertently wrote widlapiri; however, the spelling of the word in No. 1570 cf. also No. 2839-15 is taken as correct.

[1] mutja manina to bring in 'mutja'
[2] mutja muja dry 'mutja' leaves
[3] mutja wajina to broil (or cook) 'mutja' [leaves] in the ashes
[4] mutja-moku dakana to pound stalks of the [mutja] shrub
Ethnography: If the stems are plucked when green and [allowed to] dry out, they can be eaten after first being bruised and pounded with a stone.
[5] mutja wikana to strip off 'mutja' leaves
[6] mutja kuri sprout or shoot of the 'mutja' shrub

Spelling: mutya-yitya

Spelling: mutya-lha

Context: one who goes out to collect mutja.

Spelling: mutya-ri-ipa-rna

Ethnography: by way of the invocatory songs to the deity.

Spelling: mutya-ri-rna

Context: i.e. when the leaves of this bush have matured.

Spelling: None

Grammar: feminine gender.

Ethnography: First the pods are gathered and cooked on the ashes; thereupon they are dried in the sun, so that they burst open. The seeds can then be picked out and ground [for food].

Spelling: None

Grammar: masculine gender.

Semclass: Plants

Etymology: from mutju high and rumba armless, indicates the absence of branches or twigs. This plant sends up only one single stem, on which the fruit sets.

Spelling: None

Grammar: morlalu relates more to what is believed, whereas mutulu states the actual fact.

[1] kana mutulu real man

kana mutulu palkingai nauwajerra, wata nauja pita
that is a real man passing by over there; it is not a tree
[2] nganti mutulu real animal
[3] ngapa mutulu real water
[4] talarapalku mutulu actual rainclouds
[5] turu mutulu real fire
[6] ngura mutulu real camp
[7] kapi mutulu real egg
[8] jaura mutulu true words
[9] paru mutulu real fish
[10] mita mutulu real land
[11] pirra mutulu actual moon
[12] muntja mutulu genuine sickness
[13] mutulu wapana to be definitely going
Grammar: adverb use.
[14] mutulu karitjina tikana definitely to come back
[15] mutulu jatamalina definitely to argue
[16] kilpa mutulu certainly cold
[17] woldra mutulu certainly warm
[18] mutulu talara godana definitely to rain
[19] mutulu ngamana certainly to wait
Grammar: and so on, thus in the case of nearly all verbs.

Spelling: None

Mythology: This word is taken from the legend of Dimpiwalakana. On digging for water and finding it, he exclaimed: Mutulu 'for sure, here is water'.

Spelling: None

Grammar: reinforces the certainty [of a statement].

Spelling: None

Context: [i.e. until the real thing happened], viz. until he died.

muntja nulia ngamalkana warai muturibalalu
he was sick until the reality

:

[1] muntja muturina for sickness to be self-evident
Context: he has died.
[2] tiririna muturina for a fight to materialize
[3] noa patana muturina for taking a wife to come true
[4] poto manina muturina for taking of articles to materialize
Context: he certainly took them.
[5] watara muturina for wind to become a certainty
Context: it has blown up.
[6] ngarimata muturina for a flood to become a reality
Context: it has come down.

:

ma! int. give [it to me]; let me have it! share it with me!

madlentjarina vi. to get angry; to commit oneself to wickedness in ever increasing measured

madlentji adj. bad; ugly, not nice

madlentjietja n. one who continually does wicked things

mai! int. now! look out! listen!

maiworderu? adv. how now?

majaru n. rat, migratory rat

majera! int. hither, give it here

majerra! int. there, that way

Makilani n. name of dog of muramura

maku n. lower part of the body as far as the waist

makumanina vtr. to set on legs

makumaniterina vi. to stand on one's dignity; to brace oneself; to be keen, zealous

makumuru n. type of plant

makuwoda n. type of plant

makuwoda n. type of wild potato

maljanganti n. non-venomous type of snake

Maljaworani n. name of dog of muramura

maljumalju n. type of mouse

malka n. sign, symbol, marking

malkaetja n. one who is fond of smearing himself [with fat or ochre]; one who is fond of weaving multi-coloured net-bags

malkamalka adj. coloured, gay-coloured; chequered, spotted; multicoloured, variegated

malkamalkaribalalu n. that which is coloured, that which is colourful

malkamalkaribana vtr. to paint in various colours

malkamalkarina vi. gradually to change to various colours

malkamalkarinaterina vmid. to paint oneself gaily (or make oneself look colourful) for one's own benefit

malkamalkatja n. one who always paints himself gaily; a colourful one

malkankura n. very venomous snake, leaping adder

malkarina vi. to represent, symbolize; to decorate oneself

Maltarawarirana . name of dog of muramura

malto n. type of plant

maltomalto n. type of fish

malura n. type of water-fowl

mamalalu n. act of taking away [or of taking back]

mamamalina vrefl. to take (something) away from each other

mamana vtr. to take back; to take away

mamanietja n. one who repeatedly wants to have back the things he gave away

mamaterina vi. to take (something) away for oneself

mamaterinietja n. loafer; one who lives solely on the spoils of others

mana n. mouth; entrance; doorway

manabakangarrana vi. to chatter, to jabber, to gossip

manabakapirna adj. loud; frank, candid; fluent; quick

manabakapirna n. prattler, chatterer; gossiper

manadunka n. hour of the morning when the sun is rising

manaetja n. person, animal or bird that is fond of sitting near the entrance

manakaldri adj. sharp-tongued

manakaldrietja n. person who habitually uses foul language

manakaldriribana vtr. to incite a person to get cross

manakaldririna vi. to become sharptongued; to begin to use foul language

manakaldririnaterina vmid. to start getting cross to one's own advantage

manakatakatangana vi. for the teeth to chatter

manakirra n. jaw-bone

manakunngara n. noises made by the mouth

manakuteribana vtr. to kill the mouth

manakuterina vi. to silence the mouth, to commit it to silence

manamanduribana vtr. to tie up, to fasten with string

manamandurina vi. to reach agreement; to become unanimous

manamimi n. lip

manamiratarana vi. to smell from the mouth; to have a peculiar taste in the mouth

manamiri adj. full

manamiri adj. full

manamiriribana vtr. to fill up; to make (something) full

manamiririna vi. to get full; to fill up

manamiririnaterina vmid. to get full for one's own benefit

manamuka n. breakfast

manamuka n. breakfast

manamunjimunji adj. mute, silent, discreet

manamunjimunjiribana vtr. to stop a person from talking; to force a person to silence

manamunjimunjirina vi. to become silent; to grow reticent; not to speak anymore

manamunjimunjirinalalu n. act of remaining silent; silence

manamunjmunjietja n. reticent person; person who remains silent

manangapu-buka n. festive meal at which no word may be spoken

manangardungardu adj. sore-mouthed; ulcerated around the mouth

manangardungardu n. disease of the lips

manangardungardurina vi. for the lips to become infected with disease

mananjurdu n. moustache

manaribana vtr. to urge or impel [someone] to speak

manatandra n. tooth

manaterkana vi. to gape, yawn; to open one's mouth

manawalkanaetja n. whisperer