Reuther Dictionary

This word is used in exactly the same manner by the following tribes: Wkng, Wkb, Kuj, Ngam, Tir, Jaur, [and] Jandr. Wkng: indicates the Wonkanguru, Wkb: the Wonkarabana, Kuj: the Kujani, Tir: the Tirari, Ngam: the Ngamani, Jandr: the Jandruwanta, Jaur: the Jauraworka, and Bill: the Billatapa tribe.

Answer: a-ai. ngani morlalu jatai no, I am telling the truth

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

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

i.e. he did not continue on.

i.e. has ceased to flow.

The wise men of the East stopped over (banbingana) in Jerusalem, and then continued on their way. This word is used particularly when a man on a journey halts for a while, and has a rest, etc.

nauja baru he yellow the yellow one

In the case of nauja kana barunto person with yellow ochre (in his dillybag), a kind of external [independent and impersonal] relationship is implied.

i.e. roots to eat.

[Used] of the wind when it blows in ever increasing strength, as in: watara bakuteriji the wind is digging itself out the wind is blowing harder and harder

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

from the heat.

from wood laid on the coals

This is a verb that confirms the certainty of a deed or action, and admits of no [mere] supposition. It is probably difficult to express it in German in one word.

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

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

they vary from that of ordinary eyes

i.e. a peculiar gait.

Means the opposite of bakapirna, as in: nauja kana bakanguru this man is well behaved he doesn't interfere with women As a rule, such folks were respected and praised, and steps were soon taken to give them a wife.

so as to leave a bad impression.

there is something wrong with you.

or your eyes (your looks) betray that you have killed him

or why are you so bashful in front of men?

hearty and energetic.

possibly because he has shaved off his beard

right or left.

in order to encircle and catch it.

with a side-glance

i.e. a wooden bowl or dish.

i.e. on the east side.

not face to face.

not directly facing one another.

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

a place or person.

i.e. had no success.

without my having deserved it.

without precedent, example, and so forth.

in his heart he thinks otherwise.

without saying anything.

without bringing anything along.

virtually a liar.

mid-way between brisk walking and running. This word is used only with reference to four-footed animals. Of people one says dumpadumpana to trip along, of birds walawalakana to hop along

The following examples show it [used] as an adverb.

The thought implied is already suggested in the first part of the sentence, [viz.], lest you, too, are killed.

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

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

If, for example, someone plants both hands on his hips, this is called dilipaltji. It is around this region that kirra boomerang are often stuck into a man's belt. For this reason some have erroneously thought that paltji means 'pocket', e.g. a trouser-pocket. Because of this wrong usage over many years, the name paltji has now been actually extended to include the pocket of a coat, trousers, etc. najianau! nauja dilipaltji pataterina terkai see, there he stands with his hands propped on his hips

disclosing one's dissatisfaction or displeasure by looks or gestures. This word expresses an emotional attitude (or disposition) which is not transformed into action, but can be detected only in the facial expression, as in the following examples.

i.e. one who gets easily upset.

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

when blown up with foul air.

to be able to resist him.

to grow strong.

by pumping air into it.

it is not going to rain.

This does not mean conscience, as has always erroneously been assumed hitherto. The conscience is much rather indicated by ngara heart. The word burka, as well as all other expressions connected therewith, [denotes] the spiritual faculties Reuther: "Kraefte der Seele". that are indeed associated with the conscience. To show that the heart, too, designates the conscience, [note] the following examples: Often, when a judicial activity of the conscience is involved, one hears 'native' people say: ngara ngakani jatai my heart (conscience) says ngara ngakani jatai: nari ngakangu wokarai my heart tells me that death is coming to me A judicial and condemnatory activity of the conscience is thereby expressed, for the meaning of the sentence is: my heart tells me that, on account of my evil deed, I likewise will meet with a violent death, (usually murder). The above statement was uttered by a certain Tindilina, without anything having been disclosed to him beforehand. During the night, or early in the morning, he was slain. When a number of men have killed [another] man, they often remark on their way home: kapau! ngaianingu kulnuni kalala wokarala nganai nari beware, death is going to strike one of us in reprisal One must, nevertheless, not fail to recognize a certain grammatical difficulty about the term burka, for in the case of some idiomatic phrases it would seem as if burka were synonymous with 'conscience'. But on looking [more] closely into the matter, one finds that burka is activated by the conscience and that the latter manifests itself through the former.

as I had no water to drink.

because I hit you first.

Thereby the person concerned has been burkali ngankana.

during an eclipse of the sun.

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

has no feeling.

lover of those who are burkanguru.

more than the burkaburkapirna.

a cowardly person, a "scared rabbit" (tormented by pangs of conscience). nunkani ngankana madlentjandru nauja burkakantji wirariji because of his evil deed he walks around, tormented by pangs of conscience This generally occurred from fear of revenge, fear of death, or fear of being killed. It has already happened frequently that people who were goaded by fear no longer trusted themselves to live in the company of others, since they imagined that everybody was seeking after their life. For that reason they lived a hermit life and never kindled a fire, lest they should be seen and recognised.

i.e. he does not recall an earlier deed, and so he blindly falls into his enemies' hands.

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

i.e. the water cannot see.

i.e. we cannot see.

i.e. is hidden by the clouds.

When a person has sore eyes, so that he has to remain put (sitting), or walk with his eyes cast to the ground, e.g. nauja karari butju buruji he peers stoopingly at the ground today

everything that can be eaten (with the exception of meat). By this [term] is meant various kinds of plants and seeds which are eaten either raw, roasted in the ashes, or baked into bread.

or (more literally) 'festive meal at which one's chest swells and rises'.

banquet to enable one to forget. Also kalingani-buka from kalingana to extinguish, to adjust, to even up, to cause to forget, to reconcile.

also kujamara-buka burial feast.

e.g. a lost son and his father.

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

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

This is an exclamation of surprise: of fear as well as of joy, and, besides jakajai, is the most commonly used interjection. Examples are the following.

The Tirari and Kujani say: .

it is raining at the fringe.

making it wither.

one who has contracted illness on account of the dew. Any person who has walked through the morning dew, caught a chill, and taken ill is so named. jidni karari burula, burujeli jidna nandrana warai you have fallen sick on account of the dew, the dew has stricken you [The intended meaning is:] 'you have been walking through the wet grass, that is why you have taken ill.'

upside down.

when brooding.

because they are sore.

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

e.g. used of bread, water, meat, smoke, dust, etc. When a man has swallowed something the wrong way so that he burps, it is customary to refer to the [causative agent] in its entirety.

e.g. in the course of bathing, when a wave has passed overhead and one has swallowed a mouthful of water. On the other hand, one can just as well say the same thing in reverse, as in the following example.

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

One says similarly in German: 'a country devours its inhabitants', or of a writer: 'the pen has devoured him', or of a miser: 'money has eaten him', [or: has eaten into his soul].

does not say much.

i.e. not give any more away.

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

i.e. ashes, actually, the fire (turu fire, wood) has pulverized the wood(?). The word "zermalmt" appears as an additional note above the line.

If, for example, some person cannot swim, so that he constantly tramps around Reuther wrote "umhersteigen" (meaning 'to climb around') instead of "umherstreifen". P A.S in the water near the bank, he is called budaetja.

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

bulu in all dialects.

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

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

This word is used only independently when, for example, the skin gives off a prickling sensation and a person makes no effort to ease it by scratching. Usually bununu is transformed into an adverb by adding the verb parana to lie, so that it reads bununu parana. Literally, one could say: 'to lay one's hand, etc. on the itch[y spot]'. Bununu parana for a wound to be itching implies at the same time that one is scratching it with his fingers. In this connection it should be noted that when one verb is added to another in the capacity of an adverb, the reflexive form of the verb, [namely] -teri-, is not applicable, because the combination already indicates a reflexive action. It is therefore impossible to say burunuterina, because the -nu ending, used with -teri-, is offensive to [both] tongue and ear. Examples are the following.

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

e.g., a leper. kana bununu parana nau he is a man with a continual itch nau is 'he, as one who is remote', not naua 'he, as one who is close at hand', for one may not say this sort of thing within earshot, lest the person concerned be offended, inasmuch as itching is nothing to brag about.

This expression is used only when soil of a sticky [nature] has been saturated with water through and through. If it is dry [soil], it is covered merely by the term mita earth. Besides, as far as the Aborigines in the dry interior of Australia are concerned, buljuru becomes available only after rain, although it may be found in half-dried-out saliferous creek-beds. Buljuru jeljujelju is used when an apparently dry stratum of soil has formed on top of the [soft] morass underneath, so that when one walks on it, one sinks down. Examples are the following.

since it has rained

of humans, birds, and animals. It is the respiratory organ. In contrast to ngara heart, bunnga lungs, in the sense of the respiratory organ, is actually applied only to emus (warukati). The addition of tutungana to ullulate; to beat; to breathe hard) lends a predicative form of expression to the subjective heart (ngara) and lungs (bunnga). In the case of humans, as well is of dogs and other quadraped animals, it is the heart (ngara) that performs [the act of tutungana, whereas in the case of emus it is the lungs (bunnga) that fulfil this function. Thus, bunnga tutungana for an emu's lungs to breathe fast through [induced] excitement and alarm.

one who suffers from a diseased or painful lung. bunngala ngani patai lung I suffer the pain has settled in the region of my lungs

Examples are the following: nauja karari buljubuljuriji, ngangau ninaia wata jinkina warai he is grumbling, because he, i.e. the complainant standing nearby, has not been given anything For some strange reason the dative nunkangu is used when the complainant is absent and far away. In that case the sentence would read: nauja karari buljubuljuriji, ngangau nunkangu wata jinkina warai he is grumbling, because he, i.e. the complainant far away, has not been given anything Note that accusative would be ninaia)

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

one who is constantly surly, disgruntled, dissatisfied.

A certain bird is called burkupaia or the 'burku-bird', because of its long and thin legs, just like the stems of the burku bush.

to no avail, unsuccessfully.

Not to be confused with wadlietja peace-maker.

If some one has tried unsuccessfully to restrain or forbid another [from doing something], but his words have fallen on deaf ears, he says: ngato ninaia bula dauadauana warai I tried unsuccessfully to restrain him It is usually like this. If the men are going to be away for a considerable time one of them stays at home to protect the women and to guard the things that have been left behind. This man is held responsible for any eventualities that may occur. If, now, some stranger arrives on a visit, he becomes the guest of the man who has stayed behind. The latter does not allow him even to lay on the fire a piece of wood which one of the men who are absent brought in, much less to sleep in the wurley of one of the absent men, or to take anything out of it. If he tries, notwithstanding, to do so, the man who stays behind dauadauana intervenes, saying, for example: ngato jinkangu ngakani paua jinkila nganai, nunkani worani! I will give you some of my seed (for bread); leave his alone If he is tempted, nevertheless, to take something that has been forbidden, he can be assured of having stirred up hostility. When the absent person concerned comes home and finds that something [of his] is missing, he casts the blame on the man who has stayed behind. [but] this man excuses himself, [saying]: ngato ninaia bulu dauadauana warai I could not restrain him The apology is accepted as valid, for this man could not and ought not defend himself single-handedly because he could just as easily have been beaten. But the matter is not left unavenged, even though a long time should elapse; for the pagan can forget nothing. Still, this sort of thing happens only in the rarest of instances, because everybody knows what [a serious thing] is involved. [At times] the observation can be made that somebody or another has laid his dilly-bag (which probably got too heavy for him to carry any further) on a bush near the track. Now it would not occur to anyone to go there and examine what might be inside, for the culprit would soon be discovered by his foot-prints, and punishment would not be long delayed. There is a proverb [which says]: dauadauanandru kana marapu tepi ngamai many people owe their lives to [the law of] restraint It is a noteworthy characteristic of the 'native' that he actually wants to be restrained. Were he himself, for example, to give in during the course of a dispute, he would imagine that those around him believed he was timid. But if, [under the firm restraint of] dauadauana, he relents, he has simply complied with convention; and his natural pride, [born out of] a stubborn heart, has suffered no prejudice. He simply does not know the teaching of the apostle [Paul]: "Why not rather suffer wrong? Why not rather be defrauded?" [1 Corinthians 6,7]. Only the Spirit that emanates from god can bring about this [change of attitude].

Examples are: wata pitani kariau, jidni puriati! don't climb any trees, otherwise you will fall worku karitjiau, ninkida wiparu! go round about; there is a venomous snake lying here wata wapau, tanali jidna nari nandraiati! don't go there, or they will kill you

to come out of a wurley, or through a hole, etc., used of humans and animals; to come forth from a distance or from a place of hiding; to come forth from a seed

In the above sense, however, [the term] is used only when one is speaking of 'coming forth', etc., or when one is only contemplating the act. But if the thought becomes the reality, then the word is combined with the verb tarana, so that it then reads dunkana tarana (tarana from top to bottom; from the inside to the outside. In this case, therefore, dunkana has become an adverb, and as such remains unconjugated, whereas the verb that follows is conjugated, for example: ngani wolja dunkala nganai I shall go outside presently ngani karari dunkana tarala nganai I shall go outside now i.e. I am already on the point of going outside. If one believes there are people in close proximity, not as yet within sight, when one nevertheless expects to show up within a very short time, it is common to say: tanaia wolia dunkala nganai they will soon turn up When their heads are already visible, the remark is: tanaia dunkana tarai there they come In much the same way this idiom implied with [the respect to the rising of the sun, the emergence of animals from their holes, [the appearance] of the stars at night, of the moon, of diving water birds [that come up to surface], of rainclouds, of seed or root vegetables after rain, of the growing up of children, of [the approach of] winter or summer, and so forth. If the [act of] appearing, etc. has already taken place, it is common to say: nauja matja dunkana tarana he has already shown up The word matja preceding the two contiguous verbs precludes their being conjugated, and so both are left to stand alongside each other in their bare infinitive [forms].

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

like an animal through a narrow hole. An example is: nauja nganti wilpa wakani dunkingana warai the animal squeezed its way through the small hole

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

e.g. to drive two posts (on which a net is to be fastened) firmly into the bed of a lake, so that during the night the waves do nob perchance, tear away the net and the posts with it.

This word is used only when speaking about some other tribe or camp: tanali dantjamaterina warai, wata morla nandra-nanto they promised each other never to fight again In a certain sense, 'to bind oneself by an oath' is applicable here also: Juda-kana palpali dantjamaterina wonti, ninaia Paulus nandrala several Jews placed themselves under a vow to kill Paul

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

i.e. by making it fly.

having not reached the intended or proposed objective. tanaia Kaparamarani duljina wirina warai they got held up at Kaparamara which implies at the same time that they wanted to go on, e.g. to Lake Hope. This is also expressed by the following.

when it is merely applied to the will: nauja ngajimarla duljina warai tiririnanto he was falling up to his neck to fight The implication is: but it didn't come to that.

dupudupu is everything, in fact, that normally lives and moves, but which for some reason or due to some circumstance stops moving, or is forced to stop and therefore can no longer move.

e.g. hands, feet, animals and articles, in which case dupudupu is an adverbial additive. ngaiani ninaia dupudupu ngankana warai, nauja wapaiati we tied him up, otherwise he may have run away

i.e., is it not [very] long? [sic].

Actually not 'day', though the Aborigines do use the term 'sun' for 'day'. If one wanted to use the term ditji sun for 'day', one would need to say ditjini in the sun, i.e. during the day.

hence it is daytime.

it is daytime.

after the sun has made its third appearance. ditjini parkulani ngani nakaldra tikala nganai after three days (suns) I shall come back again The native calculates a considerably greater number of days according to the moon, as in the following.

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

i.e. the glowing effect of the sun before it becomes visible; for the sun to begin glowing brighter and brighter. karari ditjirinani ngaiani wapala nganai today when it begins to grow light, we will break camp

to prolong, protract (multiply) the days. jakajai! ngato jindrai, ngangau neji ngakani ditji taramai why, yes, I am crying because my brother is making much of the sun' That is, he is prolonging the time, and not coming home [after being away] for so long.

[Used also] figuratively. ngantjani-jaurandru ngaiani ditjini ngamai we are basking (sitting) in the sunlight because of the gospel we are enlightened by the gospel

literally, 'children who foul the water'.

literally, 'servants of Kulukupana'.

literally, 'those who carry a net-bag made of reeds'.

also Kalku mandru

literally, 'the girls'.

literally, 'bird's foot'.

literally, 'with colourful markings'.

literally, 'waterbird's nest'.

literally, 'water-carrying vessel'.

literally, 'naked animal'.

literally, '[campfire for] cooking goannas'.

literally, '[type of] bird'.

literally, 'scrounger after chewing-tobacco'.

literally, 'two palpara birds'.

literally, 'two kudnamatu birds'.

literally, 'poorly-made weapon'.

literally, 'fine weapon'.

literally, 'waterbag; water-skin'.

literally, 'type of bird', of the dove or pigeon species.

literally, 'bundle of bird feathers'.

literally, 'firestick'.

literally, 'flock of emus', i.e. several emus.

literally, 'boy'.

literally, 'eagle'.

literally, 'animal's foot'.

literally, 'two pulinga birds'.

literally, 'two juri snakes'.

literally, 'marikilla snake'.

literally, 'wiparu snake'.

literally, 'scattered ones'.

literally, 'broken ball'.

literally, 'one who bathes at night'.

literally rosy dawn; morning's rosy hue.

also Kalkamaranani.

literally, 'one who stretches out in death'.

also Kajaripariwilpa.

literally, 'watercourse or riverbed (with myriads of stars)'.

literally, 'semi-bright riverbed'. This name should probably read: Kadrimintjirlbarla.

literally, 'emu grass'.

literally, 'dusty one'. The first part of this name should probably read: Dirtji.. or Diritji.. Cf. No. 186.

literally, 'one who goes out for firewood'.

literally, 'one who walks around with a weapon'.

literally, 'short ear-lobe'. Also Talpawordu.

literally, 'one who makes a fire in the centre'.

literally, 'coccyx, terminal bone of the vertebral column'.

also Ngantipirra.

literally, 'emu feathers'.

also Ngantingaru

literally, 'eyes of the riverbed'.

literally, 'illuminated riverbed'.

literally, 'house of the riverbed'.

literally, 'fresh rainwater'.

which was tied firmly around the waist like a belt.

pilpi is the spot between the forehead and the eyebrows. i.e. the temple.

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

Used also in a thievish sense. ngato ngundrai, nulia kintala ngakani dikidikibai, ninaia padakiliribala I think he has designs on my dog, to tempt or entice him away

to mention the name of someone who is to be killed. nunkangu tana dikidikibana warai naria they cursed him (or)they mentioned his name for killing he is sure to be killed

where people may rendezvous.

having not achieved the desired objective. bakujeli nulia ngakani billi dikidikibana warai, ngangau ngato ninaia bakujeli ngatatani ngakanani jinkina warai he kept a vain eye on my net-bag, for I gave it away to my younger brother I accepted nothing in return

If someone gives willingly, it is said: nauja kana danto he is a soft man

of young folk, because they can jump and run better than the aged. kupaia tidna danto nganai children's feet are nimble not stiff and can therefore run better.

i.e. tjuru ngumu sensible.

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

when others know of no other expedient.

or as the only one.

that distinguishes itself from others.

that warned me.

that they had stolen.

in a speech.

so that he does not carry out his [evil] designs.

from branches.

e.g. to make him aware of the fact that others are seeking his life and he should therefore flee.

e.g. from a distance.

despite the belief that one was getting closer to it.

e.g. when a sandhill extends itself as the result of wind and drifting sands. daku morla dirina warai the sandhill is extended

used of sick people or small children. Daranali mili marapu ngamalkana wonti, tana dupudupu dirina wonti Darana (the muramura) had many servants who slid along like cripples

in the heart.

after first assembling in one massive flock.

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

not [wanting] to leave. daturu ngamanau! ngaiani mita maltini wapala nganai stay at home yet; we will go when the [weather] has cooled

not too highly at one time and not at all at another. nauja daturu jurakokateriai he sings his own praises on a uniform note

neither loudly nor softly. It can also mean to wail without interruption, or to wail in due moderation. nania widlapirna daturu jindrai nankani ngatanandru the old women is wailing incessantly over her son

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

used of meat.

where a person has to die.

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

something that is tainted or smells bad.

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

i.e. they have an open ear.

i.e. has quickly caught fire.

i.e. they are very helpful.

i.e. it hears and stands up.

without entertaining treacherous thoughts in one's heart.

when someone wants to take something, and the other person does not consent.

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

which dislodged the above stone.

i.e. don't challenge him to a fight.

. (A sick man's complaint.

of human and animal bones.

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

instead of [only] one), all at the same time.

e.g. to see people of various tribes together.

to call to and fro in mixed confusion, so that one can no longer understand what is the point at issue.

as when several people have a strong desire for one and the same thing, e.g. during business negotiations. wata junka duldruwanau nunkangupini kirra ngumundru, wolja ngato morla dakala nganai don't be disgruntled with each other over this fine boomerang; I shall soon make some more

to catch various kinds.

Actually, they come here and we go there.

after gathering from here and there, to settle down together.

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

without food, i.e., when it involves travelling over a stretch of country devoid of game. marda mitani ngaiani dankubana baku turarala nganai nganti panindru tomorrow we shall be sleeping in a stony tract of country (among the stones), without food, for there is no wild game to hunt

that means: nobody may leave tomorrow. morlalu ngaiani dankubana ngankana jiritjina, ngangau tanaia tula morla karakarariai indeed, nobody may leave [camp] tomorrow, for the enemy is constantly coming nearer

said to a sufferer

i.e. the day after dankubana nguru.

e.g. people, water.

to determine that he shall be killed

reminded me of them.

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

one who cannot keep a secret.

[with our boomerangs]

on any pretext whatsoever.

to aim at a tree's branches.

the fish that are in it.

in a good as well as bad sense.

to sing and shout into someone's ears.

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

e.g. when, during an epidemic, many people follow on after the death of the first [victim].

on his shoulder.

in order to gather food.

i.e. to follow one another around.

camp in which the wurleys are built to form a circle.

small hill or piece of land overgrown with bushes or trees in the shape of a circle.

without any bush growth.

higher at one time, lower at another.

i.e. with some earth.

Also dakuetja.

i.e. sandy flats where the wind has swept away the finer sand. This kind of sandy flat is not popular [with the Aboriginal people] on account of the coarse [nature of the] sand.

coarse sandhill resembling a tied-up bundle.

a hazy atmosphere at sunrise.

when at its furthest point south.

halfway between summer and winter.

not to speak nor make a sound.

when everybody is quiet and only one person is speaking (about a very important subject).

when it has ceased to rain and calm prevails.

without waves on the water.

without any dust.

windbreak which stops the wind.

for something that is lost.

i.e. that does not accept reward for a good deed.

without having previously announced oneself.

to let quite faint sounds be heard from a distance, sort of faint echo.

That is, after he has lost consciousness, he is [simply] left to lie there.

Actually, fish do this only in summer.

his life was cut short.

Verbally related to diana. Whereas diana expresses greater uncertainty with regard to one's objective, (whether successful or not), in [the case of] dakana it is more the certainty that comes to the fore.

with a spear, or kill him. ngato kaltieli ninaia dakana warai I transfixed him with a spear Note: diana bears reference to the kirra boomerang, but dakana to the spear.

This word is used in reference to all types of seed that need to be ground.

such as pirra wooden bowl, kalti spear, kirra boomerang, etc. ngato kalti ngumu dakala warai I shall make a fine spear

not kalti spear, otherwise the verb would have to be diana.

e.g. in order to seduce a woman or induce a friend to escape.

to tease in a good and bad sense. minandru nulia ngana milingeru jaurali dakai ngakani noandru? why does he always aggravate me with regard to my wife?

he is at death's door.

of (something), to remind him, to point out (some danger). nunkani tjuru dakau nauja morlalu dilkani wirila nganai draw his attention to it, otherwise he is certain to tread in the prickles

to cause sunstroke. karari ditjieli ngaianina pirna dakana warai; ngampu ngaiani palina warai the sun beat down very fiercely on us today; we nearly died

i.e. there are many thorns and prickles.

Said of humans and animals.

at a steady tempo.

i.e. because my hand or foot is swollen.

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

Similarly [to come] across animal prints.

whilst digging a soakage. morla mikarilani ninkida ngapani dankana warai we struck water here at a considerable [lit: more] depth we had to dig very deep here for water

for spies to light upon the place where an [intended] victim is to be murdered. milkimilkieli nunkangu dankana warai, ngaiani nurujeli wapananto ninaia nandrala the spies have sought him out (have come across him); we must hurry thither to kill him

possibly perished from thirst.

in which a secretly murdered man lies buried. buru! ngaiani karari nari dankana warai, warle ninaia todina kara?= [0 dear,] today we came across a dead man (i.e. a grave-mound), who may have buried him?

on the part of animals. Note that kupa here is literally child.

on the part of birds.

from opposite directions.

this means 'to meet together from different points on the way (I going this way, he going that way), and head in the same direction'.

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

from two sources (sides). karari pinti ngakangu dankamalina warai, neji ngakani nari today "brought" me news from two sources (from the mouth of two [informants]), [namely], that my elder brother has died

with a stone. nulia kirra nunkani ngumu dingana warai he made a fine (beautiful) job of rubbing down his boomerang Similarly of all wooden weapons.

from pods into one's hand, both collecting and cleaning it. widlali paua dingala nganai, ngaiani nganti diala nganai the women will rub the seed from the pods into their hands, [meanwhile] we will go hunting

also the edge of a scrub.

a hard flat.

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

with a stone knife. nulupini kanali ngakani kamanelini tapa pirna damana warai this man inflicted a huge gash (wound) on my friend This often happened during a fight.

with a stone knife. mai! para ngakani damamai, ngato jinka ngankananto here (now), cut off my hair; I should like to make string out of it

or river-bed. ngarimata pirnali kajiri morla mikari damana wonti a big flood washed out the creek bed to a greater depth

The word damaterina is also used in connection with a snake-bite. An incision (wound) is guickly made on the spot which the snake has bitten. ngani damaterina warai tepi ngakani kulkala I have cut myself in order to save my life

i.e. a [scooped or hollowed out] spot prepared in the sand for sleeping. Note: The hip is intended to fit comfortably into this hollow, as the sleeper lies on his side. ngani wata ngumu turarai, ngura ngakani wata dulkuru I cannot sleep well; my camping-spot is not hollowed out very comfortably

A man with a loud voice is so called. nauja mana dulkuru ninaia ngaiani ngarai he has a loud voice; him we can hear

in which the nose (as is often the case) has been eaten away. nauja mudla dulkuru, nauja wolja palila nganai he has a cancerous face; he will soon die

bent only in one direction. pita dulkuru maniau! ngato kirra dakananto fetch [me] a curved piece of timber; I should like to make a boomerang

Similarly of all objects, weapons, and the like.

not hand it out unnecessarily

as far as words are concerned.

not to go looking for women or [young] girls by night.

to leave it alone

i.e. the fish intact.

not to take [any] fish out secretively.

to offer something of egual value for a certain article that has been traded, and not to defraud

to give a girl to none other than to whom she has been promised.

for by the death of her husband she has been embarrassed.

as in [39].

lest you sink into the bog.

such as meat on the coals, so that it doesn't burn.

so as to cut off a man's line of retreat. nurujeli dantjumana mindrina karitjianau nau kutingaiati carefully [or guickly] encircle him (unobserved), so that he can't escape

unobserved. minandru nauja dantjumana jiritjina warai? nauja japali? why did he secretly get up? Is he afraid?

in their midst, without any fear.

for the entire number of those who have wandered away to turn back. ngaiani mankiai, ngangau ngaiani dantjumana najina dikana warai ja wata kulno palina warai we are pleased that we all came back again together and that no one died

neither hungry nor thirsty. naua dantjumana dankarana warai, nauja mandra pina he arrived in good health, (he suffered no lack of food); he has a fat stomach (is corpulent)

they walk around naked.

where trees or sand begins.

to tidy or clear a spot of ground of undergrowth.

to tear ant-heaps apart. mirka darpanau ngaiani kapi kampananto tajila tear the ant-heap apart; we want to gather the eggs for food

to clear the earth away from the roots under which the cockchafer (grubs) shelter. naka morlalu wadlula marapu, ngaiani tanaia darpananto there are certainly a lot of grubs hiding there; we must clear them away

i.e. the tjutju. For explanation, see elsewhere.

or to clear away the soil, whilst another [man] keeps digging. mita darpanau, ngaiani wolia ngapa ngamalkananto clear away the soil, (so that I can throw more [of it] out and dig deeper); we will soon have water. So that we may soon strike water.

to get rid of the filthy top-sand or the burnt-out coals and ashes from inside a hut. punga darpanau turu budandru clear the hut of the ashes

halfway along a track, to stop short in startled surprise and turn back for fear of something; to return after having reached one's objective.

also paltirani 'millstones', etc.

or to stop (go no further) and turn back.

after accomplishing their errand.

without brooking further delay.

but to have to go back; also, to retreat [on discovering that] the water has dried up in a waterhole.

e.g. to father, mother, wife, or child.

in order to fetch fish out of a net.

to speak softly.

one that is shivering from the cold.

of a person

in running.

or one's thoughts or intentions. ngani manu duljina warai wapala I mind changed to go I have changed my intentions [of going]

i.e. [intending] never to return, but to stay abroad. nauja duljina wonti worita ngamala wanta he put himself out Reuther: "er verrenkte sich" to remain far away like a stranger he preferred to stay away like a stranger, far from home

to come back home sick. nauja ngurani duljila tikana wonti ja wolja palina wonti he came back feeling out of sorts (i.e. as a sick man), and died soon afterwards

When a tree has been blown over by the wind, (but is not completely uprooted), so that new branches shoot forth, it is [said to be] a pita duljina.

crookedly-grown fingernails.

i.e. to lose sight of something. ngani milki duljina warai ja jidna wata morla najina warai I eye dislocated and you no more saw (at first I saw you, but then) I lost sight of you and jaw you no more

among those who are entitled to it.

It is a peculiar characteristic of the desert crows that, as soon as a camp is vacated, they turn up to glean [whatever they can find]. One can observe how a couple of crows will follow riders [on horseback] for days on end, and settle down near the camp in order to snatch any likely bits of bread or meat as soon as the [travellers] have decamped. They [will] search through a native camp in the hope of acquiring some hidden morsel of meat. That is why they have become the [subject of] vulgar talk among the native people.

[or to cover everything with drift-sand]. watarali nina ngura duljaduljamana wonti, ngaiani karari ko waninunkani punga nauja the wind him camp blew away (a long time ago), we now ignorant his whose wurley he the wind has so covered (ravaged) the camp-area (with drift-sand), that it is now impossible to recognize whose house this or that one has been

for things to lie scattered about. ngura ngaianani duljaduljamana parai, wata jenia ngumu the camp ours destroyed (scattered) lies, not that [sort of thing] good in our camp everything is lying around in confusion; that is not a nice thing Examples include a disorderly farmer, an untidy study table.

Combs are non-existent. [Implied,] therefore, is "hair that has not been greased with fat".

without much power of perception. milki duljadulja jidni, wata jundru ngana ngujamai, ngani mita tulandru tikanani? eye dull you, not you me recognise, I country from the strange when return? are you [so] hard of seeing that you don't recognise me on my return from a strange country?

with spears or boomerangs.

not to hit a target.

as in [7] and [8].

when they come up out of the water.

[by throwing some missile, possibly a boomerang].

meaning: it will make a fine coolamon. Except for the purpose of making a bowl, the word for 'cutting down' is nandrana. Cf. [23].

In other instances dukarana is used for to pull up

This occurs when a man, in his excitement, cannot wait for dawn to break, so that he can leave camp to collect chewing-tobacco. Cf. "the pitjiri songs: prayers".

i.e. a hunter.

used of humans and animals. ngapa kaldri ngato dapana warai ja muntja manina warai water bitter I drank (today) and illness took I drank [some] salty water and am now sick from it

Used also of animals that suck on the udder.

i.e. snake fat, emu fat, fish fat, or dog fat.

and not tajina.

porridge made of ground seeds.

while on a journey rather than at home.

at some place within actual sight. wata ninkida, a-ai, ninkuwa jidni dapananto not here, no, yonder you shall drink no, not here, you must drink over there

to drink again and again while travelling along. talara pirna godana warai, jaura paltuni dapana dapana palkala nganai rain big fell down (today), you on the way drink drink go will heavy rain has fallen today, [so] you will [be able to] have a drink on the way every now and again

[lit: to drink bones]. moku jundru dapana warai, minandru jundru tanaia bakujieli worarai? bones you drank (today)? why you them as useless throw away? have you sucked the marrow out of the bones? Why are you throwing them away without having sucked them?

For the eating of these two kinds of vegetables dapana is used; in all other instances tajina.

When it rains, a snake will stretch its head out of its hole and holds its open mouth up to the sky, so that it can catch the raindrops.

Used of dogs and other animals when they lick themselves.

where good sense permits its usage.

but only figuratively, in words.

Here only the wife is meant.

Said of a pinaru old man, widlapirna old woman, or butju blind person.

to force someone, when he/she does not want to go here or there.

so that it breaks in pieces.

when he has caught it and is intent on killing it.

by using too many of them during a [ceremonial] makeup.

[to invite to a ceremony].

who shall invite [others] to his [own] circumcision.

making it turbid or murky.

in order to dry it out or cool it off.

in a fit of anger.

by shaking them out of a nest.

from on top of a wurley, in order to erect it on some other site.

when he wants to take something along without permission.

i.e., it breaks through the ground after rain.

e.g. as when some clear sky appears on the horizon after a rain.

during its decomposition.

or watarani gilbarina to ignore the wind.

it remains hot/

We walk around, nevertheless.

to ignore it, to go for a long time without eating.

from someone who missed his mark. nauja nganti jutani gilbarina warai; minandru jidni jutapata? he animal from the misser ran away, why you always a misser the animal escaped from the [hunter] who missed his quarry, (he didn't hit it); why do you always miss the target? You are a poor marksman.

to be uncertain whether there will be any water there.

from a height, on to its prey. kirki godana warai murlapara dakala the kirki (hawk) swooped down today a pigeon to bite today a hawk swooped down from above to grab a pigeon

e.g. when it snaps its jaws out of the water and falls back again into the lake.

when imagined to be hanging on a tree. billi nauja godana ngarina warai, watarali kutibana warai net-bag he falling down came off, the wind tore off the net-bag fell down, because the wind tore it off

so that it runs down [the branch or stem]. It is eaten

to which the net had been fastened.

without regard for other people.

figurative.

i.e. a wooden weapon to come down [on somebody]. pita naka godai matja the wood there falls down right now someone is being killed over there This is synonymous with: "someone over there is being consumed by the sword", (in this case by a spear).

for the old moon to have vanished and the new moon to have appeared, (as, for example, when one has caught sight of the new moon for the first time). pirra nauwa godaila moon he (at some distance) falls down the old moon has vanished, the new one has appeared ("started")

to help to stand up. If two men have a fight, so that they both finish up (lying) on the ground, and a third man (a bystander) helps (tajiani helper to raise one of the two to his feet, a fourth man (who disapproves of the action of the third) will say: minandru jidni tajiani godana tarai? why you helper bending down raise up? why do you, [acting the part of] a helper, bend down and pick him up? Intervening, and helping a man who has been beaten.

or, which direction were his face and toes facing when he left? Footprints naturally indicate which direction he was facing.

meaning (figuratively) to return from the highest point of one's objective.

[of sand dunes or the sand plateau]. Reuther: "Hoehenzug" ngaiani kalikalini palkai woma wontila we are going along the [sand] dunes to look for [carpet] snakes It is possible, when looking uphill, to detect the holes of the snakes, because their entrance slopes [or points] downhill.

other side of a hill.

(or) slope leading down to a lake.

to have one's camp (wurley) at the foot of a [sand] ridge.

This also means the evening or night before. woderi jidni kalkaura turarana warai? where did you sleep last night, or on the previous night?

from some other direction. When a person leaves in the morning from the same spot [to which he returns], then the expression used is kalkaura tikana.

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

so much, [in fact], that one is not in the position to eat all the meat. minandru nulia nganti marapu katjirimai? why he animals many kills (whose meat he cannot possibly eat)? why does he kill so much native game?

net-bag, for oneself only.

out of selfishness.

Used of both humans and animals.

and yet I long to own one, so that I can put my things in it. Why do you regard me as a nobody, by not giving me a bag?.

either whilst out bush Reuther: "draussen". and desirous to be allowed to return to one's own native territory again, or whilst at home [and] wanting to see some strange country [far away].

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

in the face of friendship.

Their presence consoled him.

which you have had to endure and which has depressed you.

tapana is used of 'eating' seed.

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

an edible plant.

he will find it too hard to bear.

dropsy.

It looks as if rain is coming.

when the clouds are thick, full of moisture, and hanging low.

to smash a body and its bones to pulp, as was often done when one man was furious with another.

of ground seed.

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.

to sway the upper part of the body when walking along, and not hold it rigid.

words that do not offend.

in a net-bag.

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

to have them at my side.

not to let them lie scattered about.

as there are only so few people assembled; thereby it would be regarded as of little importance. Wait until more people have gathered. The more people there are, the more respect will be given to it.

because the person they belong to is deceased.

to be excited in having, as it were, already captured the animal one is chasing. najiau jerra, kalu ngakani pakina warai, ngato kintala najinani look there! liver mine is dilated, I dog when seeing look at that! I felt a strange sensation when I saw the dog lying there

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

indicating that they were there, the top of the net was moving.

Answer: naka talara wondrujeli kalabai yonder rain-strip answers the strip of rain over yonder provides the answer

for instance, when they are unable to see each other.

implying that it has already begun to smoke. Question: the rubbing. Answer: the burning.

e.g. when a tree falls, it responds to the work of chopping with a stone-axe. ngato karari ditji wirdi kalarali nandrana warai pita kulnuni, winta nulia ngana kalabala nganai? ngato ngundrai ditji kulnuni, jeruja ngato wolja pirra dakala nganai I today sun long with a stone-axe chopped tree at one, when he me answer will? I think day (sun) in one, so I soon coolamon make will I have been chopping around on one tree all day long with a stone-axe. When will it fall over? Tomorrow (next day), I think. Then I will make a wooden dish out of it for myself Often the natives had to chop on the one tree for two or three days before it fell.

even though you have heard.

In other words, when you see a fire as a signal of distress, then indicate by means of a firestick that you are coming to their aid.

The same [sort of] thing applies to emus, etc.

i.e., the spears were directed towards him, and that is why he was speared

i.e. to retaliate. tanali ngaianina dijana warai, ngaiani tanangu kalabaterila nganai kirrali they us speared, we them answer will with boomerangs they speared several of our people; we shall pay them back with a boomerang

i.e. to burn.

Another translation is 'shift up a little; I am sitting right here, where [the rain] is dripping down inside the wurley.

Answer: karakarau billini palpa paraiati examine in the net-bag something there may lie have a look inside the net-bag [to see whether] something may be there

This is the name given to witchdoctors, because they feel around on a patient.

for there is no grass here.

Or: he went to his death; why did he just have to go in that direction?

at first to resist [all] inducements, but then to go all the same.

for a fight, corroboree, etc. Also: karkarkaramalina, or karkarkarijiribamalina.

you blow away the tracks of animals, so that we can't go hunting nor gathering seed.

so that they cannot go out in search of food. A shivering cold is here implied, which confines folks to their wurleys).

Did I do that to you?.

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

of a bird.

literally, armpit feathers.

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

i.e. on a grave-mound.

i.e., he has the most possessions.

or: their country is better than ours, for they have more [watered] creeks in which edible plants (grass) grow.

for the country within one's tribal boundaries to be better.

i.e. to reach up to heaven. naua N.H. pariwilpali katinietja he N.H. heaven climber with his song (of invocation) he attains to the highest meaning: he surpasses all others, for, when he appeals for rain it always sets in.

i.e. to kill more game than others. nulia ngantieli katina warai he with animals surpassed he caught more [game] than others

on one who is to be killed. pinga ngurani wirinani, narini milki katianau nau kutingaiati you blood-avengers into camp when entering, on the dead [man] eyes direct (fasten, keep in view), he otherwise escapes when you blood-avengers enter the place, keep your eyes on the one whom you are to kill, so that he doesn't slip through [your hands]

so the food ran out.

to display it.

and lay him elsewhere.

"They are women" means 'they have no courage'.

to see if there are any fish in it.

This word [kankana] is used only in connection with the dankakaldri fruit.

i.e. [it was believed] that by drinking water after eating meat, it became lighter [in the stomach].

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

to be bursting with words, to be full of words. nau bururu ngamana warai, nau ngaianingu karari pakina warai he full sat, he towards us now burst open he was arrogant (fat, full, and running over); now he burst forth at us

while cooking in the ashes. ngato ninaia wajina warai ja nauja pakina warai I him roasted and he burst I was cooking the animal in the ashes, and whilst cooking it burst In the case of all animals [the carcase] is cooked in the ashes without having been cut up [beforehand]. In the process it often bursts.

when they are cooked in the ashes. paja marapu pakina warai turu pirnali eggs many burst fire because of big many eggs burst because the fire was too big.

for a corpse to undergo decomposition (if it remains unburied). nauja nari pakiji, ninaia nurujeli todianau! he corpse bursts, him quickly bury! the corpse is beginning to decompose; bury it quickly

it develops clefts and fissures.

When a person loses his [sense of] hearing on account of thirst, but then reaches water and drinks so that he regains his hearing, the latter is called talpa pakina. woldrali ngaiani pota palpa talpakururina wonti, ja matja ngapa tapana, talpa pakina wonti because of heat we times several became deaf, indeed already water while drinking, ears opened sometimes we lost our hearing on account of the heat, but after we had drunk [some] water our [sense of] hearing returned

after a rainy day. pariwilpa karari pakiji, tankubana ngaiana wapala nganai sky today clears up, tomorrov we go will today the sky is clearing, we shall be able to go tomorrow

when snakes discard their old skin, they receive new skin-colours. [The term is] also used with reference to animals, when they undergo a change of fur (lose their hair). woldrajelbini nganti pratjana malka pakiji summer-brink animals all fur lose at the beginning (brink) of summer all animals lose their winter fur

to break forth out of the darkness, so as to become visible. Also for rosy dawn to appear and things to begin to get light in the camp. ngura karari pakiji, nurujeli jiritjia nau wapala ngantia Reuther wrote "ngatia", but 'game' or 'meat' is nganti. camp now breaks, quickly rise up to go for meat the rosy dawn is breaking; up, [quickly] let us go and hunt [some] game

the point is, one has to be sitting inside the wurley, while others are throwing [boomerangs] at the hut, so that the dust descends, i.e. to aim at the roof of a hut, so that dust falls down inside. tanali ngaianina pungawalpani kantikantina warai kirrali they us on the house-roof raised the dust with a boomerang they struck the roof of our wurley with a boomerang, so that it raised the dust inside

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

for my having given you my sister in marriage

from her husband.

to chase them apart.

from a net.

but not on ours

meaning: we clean the seed.

little stones.

i.e. he shakes other folks off.

one going this way, another that way.

so that we are thereby no longer reminded of him

so that his word doesn't place us in a fix, lest his invitation should have been extended to us in vain.

i.e., to rub marks off it. tanaia malka ngato tjikatjika kurana warai, ngato ninaia kalinanto them marks I wrongly engraved, I him (the boomerang) must rub off I engraved the wrong markings, and so I shall remove them ("rub them off")

Cf. mindiri wima.

hence we cannot trace it any further

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

to observe a prescribed number of days. ngani tikala nganai ditji malka kalina I return will day marks to wipe out I will return [within the appointed time], in order to [scratch] out the marks I have put down for each day An Aboriginal man indicates the number of days he plans to stay out bush by marks in the sand.

in contrast to a liar.

to follow our master

so that we [still] have some food

and so we caught them.

When swans lose their pinions, they are unable to fly for some time; that's the time when they are caught.

to surround a camp without success. ngaiani ngura-toda kapikapina warai, kana pani, windri kindala, tana matja kutingana [warai] we midday-camp surrounded, people without, only dogs, they already escaped we closed in on an empty camp, for there were no people in it, only dogs; the people had already escaped

i.e. to persuade; to convince, or to talk so long as to clinch the point. ngaiana ngura kamaneli wolja kapikapina kurala nganai we camp-friend soon to besiege stay put will That is, we will soon have convinced all the inhabitants of our camp/.

i.e. to invade and plunder. wolja ngaiana tanana kapikapina wirila nganai [soon we them to encircle enter will] to kill and to take girls soon we shall invade and plunder [the camp], to kill them and to carry off their young girls

i.e. to light a ring of fires all round. ngaiani karari ditjini warukati turujeli kapikapina karitjila nganai we today by day emus with fire to enclose surround will today we will light [a ring of] fires around the emus This is done during an emu hunt.

i.e. at night we lay down to sleep in a circle around the fire.

i.e. to erect all around. ngaiani panto kapikapina karitjila nganai jamali paja wirinanto we the lake enclose all around will with nets birds should go in we will set up nets around the lake to catch birds

i.e. to sit around in a circle. kana nunkangupini panto dirkalani kapikapina karitjina ngamala wapaia people to this lake at the shore encircle to go around sit people camp ("sit around") on the shores of this lake.

to be encircled or surrounded on all sides by desert. pitarali ngaianina kapikapina karitjina wonti panto kulno panto kulnuni desert (abl.) us encircles went around one lake to one lake we are surrounded by desert on all sides, from one lake to the other. The ablative case, to which Reuther refers in paragraphs 16, 17, 18 and 19, is actually the Nominative II or agentive case. Therefore, correctly translated, paragraph 16 should read: 'desert surrounds us on all sides from one lake to the other'. Ngaianina can now be seen as a true accusative. There are many instances of Reuther's "ablative" throughout this Dictionary

i.e. encircled by rain. talarali ngaianana matjako kapikapina karitjila wapaia rain (abl.) us almost to encircle goes round Reuther: "bereits". In the vast majority of cases this word means 'already; previously'. However, this is one instance where it means 'almost, nearly'. we are practically encircled by rain; soon it will be on us.

as in 17 and 18. ngarimatali ngaianina ngura kapikapina karitjila wapaia by flood us camp encircled goes around the floodwaters have encircled our camp Our camp has been encircled by floodwaters, i.e. we now live on an island.

i.e. to scatter in all directions, to disperse, to put to flight. ngaiani tanana kapikapina tatana warai, ja wata kulno nari ngankana warai we them encircling have scattered and not one killed we put them to flight and did not kill a single one of them.

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

i.e. to become reconciled over two murdered people. jura narinto ja ngaiani narinto, karari ngaiani turu tarala nganai ja nari karala nganai you with the deceased and we with the deceased, now we fire kindle will and the dead tie together [will] you have killed one of our men and we have killed one of yours; let us now kindle a fire, burn the feud, and reconcile the two dead men That is, let us become reconciled over the dead.

i.e. to extend a net between two posts. jama moku karau karari, ninkida paru marapu net-bones (posts) tie up now, here fish many extend the net now between two posts; here are lots of fish

when a man has several boomerangs and is going on a journey.

i.e. to tie together and lay down. minandru jundru poto jinkani karana kurana warai, jundru ngantjai puntina? why you things your to wrap up laid down, you want to go away? why have you tied your things together? you surely don't want to go away?

i.e. oppressed by the heat. wata morla ngani ditji turuni wirarila nganai, woldrali ngana palku karana warai no more I sun in fire travel will, the heat (abl.) me body tortured I will never again go out in the burning sun; the heat was oppressive.

for drought [conditions] to tire out the body. pitarali ngaianina palku karai, ngaiani karari waltowalto from drought (abl.) our body tired, we now weak our bodies are exhausted as a result of the [prevailing drought conditions]; consequently we are feeling weak.

meaning: you [will] have no peace with [all your] killing, until you yourself are killed.

The arm, foot and all [other] members of the body are here represented as speaking for themselves.

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

but fat.

but thin.

Basically: a blood relation, kinsman.

one who is never satisfied.

due to the application of ochre and fat [on his body].

i.e. one without inclination to marry.

i.e. a man who is on the lookout.

i.e. hairless man.

afflicted with age.

man that plays the fool.

See in another book, pages 440-441.

The meaning is:...whilst you are able to work, we are not.

Thus I have a soft one.

consequently I cannot go with you.

i.e. to beat by skilful rhetoric. nulia ngana kalalu ngankana warai jaura ngurungurujeli he me cried down (beat) words with strong by his stronger arguments he rendered me speechless so that I had to keep silent.

i.e. to have a greater corporeal girth. jundru ngaianina palkujeli kalalu ngankana warai mandra pirnali you us with body surpassed corporation with big you have surpassed us with your fat corporation, that is to say, you are fatter than we

[to be more frank and candid].

Answer: kau yes

Answer: kau yes That is, yes, I will not go along. In general, a negative question should never be asked. A doubtful question, i.e. one containing our 'not,' is expressed with kara, meaning possibly when anticipating a 'yes' or 'no': jidni kara wapala nganai? may you by any chance be going along? In this case one [expects to] receive a 'yes' or 'no'. As a matter of fact, the [type of] question confronts the particular person [somewhat] assertively: jidni ngakangundru madlentji ngundrai? you think evil of me? Answer: pani no jidni ngakangundru wata madlentji ngundrai don't you think evil of me? Answer: kau yes That is, yes, I do not think evil of you.

i.e. for fish. ngaiana wapai ngapa kaukau paru tajila we all go together water beggingly fish to eat we are all going to some water-hole, (which does not lie in our territory), in order to be able to eat some fish there

i.e. they take away meat while folks are looking on.

to go uninvited into a hut for fear of rain.

so that we can get through if there is water.

where you have been. The point here in question is not so much the peoples' physical well-being as their prevailing mood and the matter of [their] daily food [supply].

i.e. to relate news about a death. nari-kuma jerra kaukaubau? what's (tell) the death news? The question is asked in a commanding tone. Answer: nau matja nari he is already dead

compare omen under No. 16.

kaljila are large ants. The busy activity of these ants is an indication of approaching rain.

to tell to hurry, to urge on. nulia ngana kaukaubana tatana warai nurujeli wapala, ngandri ngakani ngara wordu he me told at once quickly to go, mother my heart short he urged me to hurry, for my mother lay in the final pangs of death.

to relate the one piece of news back and forth from one place to another.

i.e. to go where one is sheltered from the wind. ninkida watara kilpa ngaiani katuni wapala nganai dakuni tokuni here wind cold, we into shelter go will, sandhill ridge behind the wind here is cold; we will go behind the sandhill in order to be sheltered from the wind.

to stand guard (outpost), so that the encircled enemy may not escape or get away.

These cover the earth (mita walpana), i.e. they ward off the sun's rays, so that they do not cast such heat upon the earth.

i.e. an inn-shorn beard.

When a creek takes a bend, washing out a deep hollow on the outer side so that a [deep] bank is formed, this is called a kajiri katu, because one can find shelter from the wind behind this bank in the same way as behind a katu made of brushwood.

e.g. as when a man looks for protection from the wind behind a stony ridge (row of stones).

e.g., when a man looks for shelter from the rain behind a tree.

with deep-set eyes.

to grow crooked of plants and trees.

here kalku tjilpi means the two ends that protrude beyond the knot.

where it has been torn from the stalk.

rather than flax.

lean around the hips.

this is a satirical remark. The outburst of anger in this case must already have risen to a considerable pitch, for the general practice (rule) is only to flatter people to their face. jidnikai kapa wirrawirra jidni wata pirna you hips lean (skinny-hips), you not big I am not afraid of you, skinny-hips; you are not strong at all kai means 'very personally'. This remark is a grave insult.

for two people always to walk side by side. minandru judla milingeru kapa mandramaliji why you two always the hips press together? why do you two always walk side by side?

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

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

The female lays ten to twenty eggs, which it covers with earth and leaves for the sun to hatch.

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

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

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

to choose a friend or to go only in the company of fellow-tribesmen. jirijiribani jaura jatai: wata jidni mudla tulani karipaterinanto command-word says: not you face (symbol) strange shall follow the law says: you shall not walk with a stranger The word 'follow' has its origin in the fact that in the course of their wanderings the Aborigines walk in Indian file, one behind the other.

to select a site for an important ceremony. muraia mitaia kalkalkanau, woderi ngaiana jurborinanto ninaia wonkala god superior's country (place) pick out, where we should come together to him to sing (pray) choose the spot where we are to come together to pray to him, i.e. where the ceremony is to be performed This is the task of the kana kapara elders or superiors, literally 'the root people'.

e.g. the small from the big ones, and the bad from the good ones.

to go, etc.

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

ring [of an axe] when chopping down a tree.

when they come into contact with each other.

when rain trickles on the roof [of a wurley].

beating of time with two boomerangs [during ceremonial singing].

loud report or cracking sound when wood is snapped off.

how they fall about his head. This is commonly said of a man who has been struck down: he has heard the clash of weapons.

of an animal.

for a rug.

various symbols of the different totemic ancestors ("demi-gods"). Reuther: "Untergoetter".

in a net.

to tie string around a wound.

during the encirclement of men or animals.

as you treat me, so I shall treat you, measure for measure. jundru ngopera poto ngakani duljaduljamana wonti, ja ngato karari kalala poto jinkani duljaduljamala nganai you first things my scattered (during my absence not attention to them gave), yes, I now out of revenge things your scatter [will] (not to them attention give) you were the first not to pay any attention [or respect] to my things; now 1 am not doing it (paying any attention) to yours either

during a ceremonial performance. ngaiani matja mudana warai wima, karari jura kalala pirkianau! we already have ceased "song", now you in turn perform we have concluded our [ceremonial] song; now put on your act by way of a change

to give a girl in marriage to another man than the one to whom she had been promised. tanali pinta ngakani tjautjau ngankana warai, ngato kalala pinta nunkani tjautjau ngankala nganai they agreement mine wrong made, I out of revenge agreement his wrong make will they prevented me from getting the girl promised to me; now [in turn] 1 will prevent him from getting his [girl]

because they would not let me go.

e.g. he today, she tomorrow.

against a man for what he has done, to encircle him, so that he cannot get out or run away.

to bypass a camp without calling in on [its inhabitants], just as the others have done.

for revenge to follow on someone's heels. ngaiani karari tanangu kalala mindrintila nganai, matja ngaiani kana marapu we now to them revenge continuously carry on will, already we people many now we wIll pursue them with relentless revenge, for we are now many in number, that is to say, we will go after them and take revenge on them for what they have done to us, for with our vast numbers we can now defeat them

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

a lake within one's tribal country.

home-made goods, articles that have been manufactured in one's own tribal territory. ngaiani poto kamaneli ngamalkai, wata ngaiani kana nguruja poto ngamalkai In error Reuther wrote "ngamai", translating it with "sitzen" 'to sit'. However, he should have written ngamalkai and have translated it with besitzen 'to possess'. we things friendly possess, not we people of other things have we have our own self-manufactured goods; we do not have the bartered goods of other people When a tribe could make this claim of itself, it was regarded as occupying well-favoured territory. In most cases, however, it still depended [in some measure] on trade with neighbouring tribes.

shoulder bag that I myself wove, and which is my very own.

millstone that I fetched for myself, or that I inherited from my father.

one's actual father and mother.

one's own tribal boundary, wherein one's friends [and relatives] dwell.

[particular] creek that runs inside my [own] tribal boundary.

any kind of seed or vegetable plant that grows within my own tribal territory.

animals that inhabit one's own tribal country.

girls who belong to one's own tribe.

dead man from one's own relationship.

one's own wife, in contrast to a pir[r]anguru mistress or concubine.

net that I myself have made and which is therefore my own.

sandhill that lies within one's own tribal territory.

This [term] is applied also to one's fellow-tribesmen (tribal relatives).

for the air, atmosphere to be cold. pariwilpa katanani, ngaiana katana tinkani parai kilpali the sky when freezing we to shiver in the night lying down from cold when the air is freezing, we lie down at night shivering with cold

i.e. to retreat from the plain, which the Aborigine prefers because of its [better] vision, and withdraw into the bush.

so that we don't need to perspire so much any more.

I almost froze.

that is to say, the people who live here appease my anger, since they are peace-loving.

can be used in reference to the wind. watara nania katibanietja the wind is a cooling thing

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

Fireplaces for cooking meat are the following.

place where at one time meat has been cooked.

Some varieties of seed are first roasted.

"dance".

This took place, when it was a matter of having a verbal battle. Each of the hostile parties put forward its best speaker.

in throwing. ngani nguna waltowalto, mai! Jundru nguna katukatu, ninaia nganti dijamai! I arm weak, now, you arm skilled, him animal aim at! I am unskilled (unsteady) in throwing; but [now], you have a skilled (steady) arm; you spear the animal!

i.e. one who can carry heavy loads on his head.

i.e. to become more skilled in the art of speaking

speaking to a sick man

This is said [merely] in friendship; for if a man did not accept gifts that were offered to him it was looked upon as [an expression of] disdain or contempt. It must not be overlooked that, in the case of freely volunteered gifts, there was often a hidden motive. It usually implied kalala repayment, fair exchange.

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

because it has few lakes, few creeks or not much game. minandru jura mita muja ngamalkai, ngaianini mita kanta mara why you country arid have, our country grasses with why then do you have such an arid stretch of country? our country always has edible plans ("grass") [A certain measure of] contempt is implied: 'your country does not bear much; we always have plant food'.

or who does he pretend to be?

not to accept her for a wife. kaku jinkani ngamalkamai, ngato nanaia wata ngantjai sister yours keep, I her not like (speaking to her brother): keep your sister, I don't want her for a wife

Answer: minandru jundru nari ngakani kalikalibai? why you deceased mine poorly regard? why do you show no respect for my deceased [relative]?

because it is a little brackish. nania ngapa jurani kaldri, ngani tikai ngapa ngumuia she water yours brackish, I am returning water for good this water of yours is brackish; I am going back for fresh water

that is to say, I shall not be going via your winding track.

it is too smooth.

Answer: ngaiani wolkareli jinkangu kalikaliji we out of love to you hang on to we stick by you out of love for you

tongue which stutters. nulia tali karpakarpa dankana warai he (boy) tongue heavy was born the lad was born with an impediment in his speech

when their graves are not orientated in the same direction. All dead people had to be buried facing the south, and were not allowed to be interred facing any other direction.

not to be able to come to terms about a certain locality.

so that it is no longer possible to distinguish the main channel, e.g. a river-delta.

large and small ones.

that are scattered in various places within one's tribal territory.

that fan out in various directions from the main cave.

that fans out and leads off in different directions. palto nauja karpakarpa, palto ngapanto woderi? track he divides, track with water where? here the track divides in various directions; which now is the track [that will lead us] to water? That is, where we will find water?.

country in which one can easily lose his way. nauja mita wilpa karpakarpa poto marapu ninkida kana tintateriji he land holes confusing, Reuther: "kreuz und quer". Compare paragraph 12. often [here] many people get lost this country is so difficult to recognize, that many people have already lost their way in it

a complicated article of importance, i.e. for an important article of trade to be not in proper order. This [refers to] a trading article, introduced from far away, which has passed through various hands, and of which it is not known whether it is meant to be exchanged for one thing or another. nauja kana poto kapara karpakarpa, wata jura nunkangundru maninanto he man thing main important or valuable) complicated, not you [pl.] from him shall take this man has a suspicious article (on him); you shall not exchange anything with him For one thing, the article could have been stolen, so that one could land into trouble over it; for another thing, an exchange could be effected through the deal which would not be desirable. Therefore it would be better not to become involved.

This comes about when no range of hills, creeks or other special features of the landscape noticeably demarcate the boundary between one tribe and another. For example, a nervous man may say: ngani wata wapala nganai wondiri karpakarpani I not go will boundary over an undefined I will not go beyond the boundary, [for] it is not known where it runs along. That is, 'I would rather stay back and play safe'. The point here at issue, as in many other cases, is food, i.e. seed or edible plants or animals for hunting.

i.e. a plain that has both elevations and depressions alike.

like those of a crazy man who keeps running backwards and forwards.

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

before it has borne seed. kanta watiwati punkai ngapa ngaljendru grass seedless grows water from little from scant rainfall only such grass grows as will not ripen. In other words, it dries off before it matures.

that covers the ground. buru kanta! mita nauja kidniljurku hullo, [here is] grass! [and] it stands so thick, that it covers the ground

whose youngest leaves are curled or wavy. kanta nanita ngulutuputupuldra, naka punkana warai grass she with curly leaves there grew plants (grass) with curly leaves used to grow there

ground is so thickly grown with grass, that there is no space between it where one could walk. kanta piri pani nauta, morla ngumu ngaiani karitjinanto grass space without he (local) more good (better) we want to go around the grass here grows so thick, that there is no vacant spot where one can step (without treading on grass); it is therefore better that we go around A native man will not walk on plants (grass) that serve as food; he will walk around them.

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

one that lives on grass and leaves, etc.

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

This is a prickly plant. The Muramura is Mandramankana.

has flowers and fruit that can be eaten.

means 'full of holes'. When it has rained, so that this herb grows, caterpillars are attracted to it and eat holes into the leaves.

means 'crow'. This seed is as black as a crow.

this is a Jauraworka word and the equivalent of worana to leave alone; to reject; to leave behind. Since emus eat only the leaves of this shrub and leave the stems, the bush was given this name.

this is a Jauraworka word, derived from piti to glimmer; glisten and warukati emu. It is a red-shimmering plant on which emus feed. Emus are fond of eating it.

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

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

signifies as much as bakina to burst open; to crack open. This species of shrub The paldru (or paltru) is the annual saltbush. See Vol. VIII, No.142, and elsewhere. bears a number of pea-like pods, which, when trodden upon, burst open with a snap.

this is a Ngameni word, the Diari [equivalent] being dantu soft, juicy. The seeds of the ngarlu plant are soft and juicy, so is the plant itself.

means 'arm'. The Diari word is nguna, cf. No. 2286. This plant sends out numerous runners from the stem, in a manner similar to the runners on a cucumber. Reuther's "Knollen" actually means 'tubers, bulbs'. "Schoten" would have been more correct.

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

in bearing reference to seed.

[The suggestion is] to first line the string-bag with kujura grass, and then lay the (edible) billikujuru plant inside. This is the way that the muramura once did it, and so the people imitate him. Thus the herb derived its name.

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

people line both [inner] sides of a string-bag with judlantingaka grass, and place judlanti between, so that the latter does not wither before it is brought back home.

it is flexible.

has seed pods and fruit that can be eaten.

has seed pods

[a plant with] black bark.

from wakati small and kati peel, means 'small peel'.

a Kujani word, comprised of karawara eagle and ngalti life, and means 'the life of an eagle'.

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

means 'round'.

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

means black.

means 'sharp prickles'.

not able to put up with one's spouse. nauja noani kalakalarina warai, nanaia nulia wata ngantjai he towards wife (dat.) hated, her he not loves he has left his wife, because he doesn't love her

its fiery heat. ditji-turuni kalakalarinani, ngaiani ngantjai wapala Reuther mistakenly wrote "wapana". the sun's fire when loathing, we want to travel we loathe the fiery heat of the sun, (for) we are desirous to go walkabout This sentence is difficult to translate. What it means to say is: at the moment it is a bit difficult for us; we wish the heat would abate, as we want to go from place to place, but the hot sand prevents us (on account of our bare feet).

I am bored with this constant rainy weather, for all the while I have to sit there in [my] wurley; in the meantime I am also getting hungry.

because the supply is exhausted.

because it is so heavy.

because no fish are being caught.

because one was not given anything.

to walk away in annoyance and take no further part in anything.

neck ornament.

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

to announce one's presence by means of inarticulate sounds.

to give off [discordant] sounds.

[i.e. a fire-rubbing stick]. This is a kuluwa root.

into which secondary streams run.

i.e. the largest one to retain water for the longest period.

into which side-tracks converge.

because the heart controls the whole body.

because it rules the day.

because time decidedly governs day and night.

i.e. the most brightly shining star.

i.e. the owner of the wurley.

i.e. the biggest or strongest wind one has ever seen.

the biggest rain.

the biggest flood that one has ever seen.

also known as a mudlakutja).

also known as a pirrapintamara).

denoting duration.

expressing a personal view.

i.e. one who attends to the business on hand at once, and not tomorrow.

from the north.

i.e., I had to walk into it as it blew into my face.

and does not comes from over there.

note one 'r' for 'that direction, yonder'.

[it affects me].

to become exhausted from hot wind.

seeing that we still have a considerable way to go in this hot wind, before we get to [the next] water.

locally

Mostly from the beginning to the end of the season in which the hot winds blow. karara-diani ngaiani ngapa pirnani ngamala nganai mita maltirinantulu hot wind in period ("boundary") we water at big sit will country until cooling off during the season of the hot winds we remain camped ("sitting") at a big waterhole, until [the ground] has cooled off again

i.e. very strongly

?

or take a violent plunge, e.g. a bird after its prey.

full of blood, healthy (when the blood is circulating and pulsating in a proper and normal manner). naujata kana karara-tepildra he (personally) man hot-living [also] this man is thoroughly healthy, Reuther: "kerngesund". his blood circulates normally

Answer: karli mudana warai already finished [we have] finished already Related here in meaning are the two words, matja and karli, both being adverbs of time. matja is better expressed by finished and karli by already.

having bypassed each other.

expressing personal certainty of something one has seen with his eyes. karlita ngato pita manina wonti already for sure I weapons grabbed I have, [in fact], already brought my weapons

more indefinite on account of remoteness.

yet the person remains sitting and can still have his mind changed.

visible from some distance way.

attached to pronouns to express certainty.

in the case of a dispute.

[in the case of transitive verbs]. ngatokurla ninaia poto manila nganai, wata ngani japali I surely him article fetch will, not I afraid for sure, I will fetch the article, for I am not afraid (of them)

in the case of intransitive verbs. nganikurla pirkila nganai I, for sure, will perform

with transitive verbs. jundrukurla kirra ngakani manina warai you definitely boomerang mine took you definitely took my boomerang

not only you.

i.e. hungrily to eait for.

or native game.

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

which branches off from the main track.

[with his jesting].

to remove him from the camp. karuwarli ngaiani matja taribana warai we have already hunted away the young lad who is to be circumcised

something that is done with solemn ceremony. karluwalila matja jurborina warai wimaia the uncircumcised [lad] has just come in for the ceremony

to grab him and bring him near [for presentation].

for a sign that he is about to be circumcised.

to paint certain [decorative] symbols on a boy to be initiated.

crawling into one's eyes, ears, etc.

in sores.

as in No.526.

These animals are practically extinct.

Also these animals are now hard to come by.

i.e. a huge fire).

to be homesick for one's native land

very sharp-pointed spear.

[the victim] of a killing case, and which brings about the man's collapse at the same time.

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

Pitjirilai is a friendly form of request, whereas pitjirita expresses an emphatic 'give'.

i.e. possessionless. ngani karla mara kalata I certainly hand empty I have no possessions whatever. (Please believe me!)

i.e. with nothing to eat.

Answer: pani, pirra karla no, coolamon empty no, our coolamon is empty

without chewing-tobacco [plugged] behind the ears

Answer: ngani dalpa karla I ear empty I haven't any

when a millstone doesn't grip, so that the pulp Reuther: "Brei". from the seed does not flow from the millstone into the dish

It does not grip properly.

a plain without vegetation. kanta jundru najina warai? grass you saw? did you see any herbage? Answer: paratara karla plain empty no, the plain has no vegetation

i.e. an ungrassed flat.

i.e. no animals inside.

i.e. no fish caught in it.

i.e., there are no footprints to be seen. tidna karla naka, kana pani footprints none yonder, people without there are no footprints there, therefore no people either

i.e. no people travelling on it. palto karla, tana wata wiringana warai track empty (without footprints) they not went past the track is without footprints, for they have not yet passed this way

i.e. with no eggs.

i.e. without a load on top. mangatandra karla tana tikai, wata tanali minakulno Reuther translated minakulno literally as "was eins" 'what one'. However, it is the Diari idiom for "irgend etwas" 'anything'. waltai head empty they are returning, not they anything are carrying empty-headed they are returning, without carrying anything on their heads. That is to say, anything that cannot be carried in the string [shoulder-]bag is carried on [top of] the head

i.e. without a full string-bag under the arm. kapura karla nauja tikai, pitjiri pani armpit empty he returns, chewing-tobacco without he is coming back with empty arms, without any tobacco in his dilly-bag

nobody in sight when one peers into the distance and sees not a soul. mita piri karlalu, watalu tana wokarai earth space until empty, until not they come up to now there is no indication of their coming

empty of people. pulparka karla, tana kara ngurani windbreak empty, they perhaps in camp the windbreak is empty of people; they are probably in the camp Pulparka is used only when a windbreak has been erected at the water's edge; otherwise one speaks of a katu.

i.e. one who doesn't know what to say and who can't say anything. minandru jundru wata jaura ngamalkai? why you (sing.) not words have? why don't you say anything? Answer: a-ai, mangatandra ngani karla, baku jataiati not so, head I empty, useless [words] otherwise say don't say that, my mind is blank and I don't know what to say, except to talk idle gibberish

not to be carrying a child on the back.

not to be carrying anything.

not to have caught any game.

to see nothing.

to search around, where there is nothing to be found

both having caught nothing.

i.e. who has had no fortune in the hunt. Such a man is ridiculed in the following way: karlaetja jidni ngamamai, karla tikaiati a useless hunter you are; sit down and stay home You still come back empty-handed, regardless.

else he will carry out [his threat].

not cowardly.

e.g. by showing endurance in running, by not tiring, by not giving in.

a boomerang that doesn't break on impact. that falls [neatly] into the hand, and that flies well over a long distance.

e.g. during a thunderstorm. kata kaldru naua terkana ngariji echo very strong he to stand comes down it was a very loud thunder-clap.

voice [even] from a considerable distance away.

having an accurate knowledge of the legends

out of loving [concern].

-ka indicating it is already visible

Here pupana denotes bad people

to search for water. ngapa nanaua kariau, jundru ngapakajiri mankamankanani ngaiani ngura kurala nganai nganti karakara water her look for, you creek when finding, we camp erect will animals (acc.) near-by you [go and] search for water, and when you have found it "It" refers back to ngapakajiri. This seems to be the only place where the Iatter word occurs, and evidently means 'a creek with water in it'. we will make camp there, because animals frequent that area

or: the drought is catching up with us, or closing in on us. pitarali ngaianina kariji, ngaiani wapananto paruntaia the drought us pursues, we want to go towards fish the drought is forcing us out; we must go to where there are [some] fish

oglers.

which someone has taken away.

to go straight in the direction where the sun rises or sets

to walk in the direction in which the wind is blowing.

to go along a sandhill

ngapa-wilpa means 'place where water flows together', i.e. the source, to form a watercourse or creek. jundru ngapa-wilpa ngurali karina tarala nganai, naka jundru ninaia mankamankala nganai you waterhole (source) always upstream follow will, there you him find will you must always follow the creek upstream to its source; there you will find it [i.e. the waterhole]

The point of this sentence is that searchers have been singing out, and have heard an answering call.

not to go far away. karakara wapani, One would expect this word to have been written as wapanimai. However, Reuther wrote wapani. It would therefore appear that this abbreviated form is idiomatic. ninkuwa ngaiana ngamala near-by sit, a short distance away from here we to sit down don't wander far away from here; we want to stay in this vicinity

almost, nearly asleep.

to a patch of grass-seed

The difference between karakara and kupiri consists in that karakara expresses [being] near-by in general, whereas kupiri represents right on the heels of..

they will soon be here

as in 3 above.

e.g. one who is already standing right near-by with some news.

person who is always lurking around near-by.

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

to have exchanged goods recently

to have bumped into, or to have found [someone].

which drips [or weeps] from trees mostly from the trunk in summer.

"my" here refers to a person of the same totem (mardu).

with sincere intent or hypocritically.

Answer: nauja karkateriji, ngaiana wapananto nunkangu he calls himself (to his side), we want to go to him he is calling us to his side; let us to to him

to call people together to help kill another man, but to meet one's own death Tin the events that follow].

compare karkana

i.e. to have had enough to drink.

also kalkaura.

i.e. under cover of darkness.

which the wind has uprooted and scattered about.

to go oneself to summon the people together, for example, in order to tell them some news that has come to hand. If someone else is sent [to do this], the word used is karkana.

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

e.g. the kapakapara 'leader of a troupe' gathers his men who will accompany him to collect ochre, etc.

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

so that it dries.

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

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

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

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

i.e. the clapping of both cupped hands.

i.e. the sound of a man walking. kana nauka tidna-kanpu, jelauajerra nauia wapai man he footfall, anywhere there he is going that is [the sound of] a footfall; somewhere over there a man is walking along

This is the sound that women evoke, when they slap the upper part of their thighs during a [corroboree] dance.

as when the ground emits a dull, hollow sound from walking, or when a person strikes the ground with a stick.

as when the rain beats upon a wurley, or falls some distance away so that one can hear it.

as when one knocks against a hollow tree, or cuts it dawn, or breaks off a piece of wood.

as when a man is struck (say, on the head), so that one hears the ring, sound, or clash of a weapon.

as when a water-bird flaps its wings on the water during take-off.

as they wash or roll [ashore].

as when, for example, one hears the rustle or movement of an animal inside its burrow.

as when one knocks against a stone, or smashes a stone, or when a stone rolls down the hillside striking other stones [on the way].

a snapping sound Reuther: "das Schnalzen" of a fish's [jaws], or the snapping sound Reuther: "das Schnabelklappern". of birds' beaks.

as when a boomerang bounces or crashes against it.

e.g. limits of the rainfall. naupara mita pitaru-jelbi parala wapaia nauta kuljakuljata this country drought border is lying, he here green in this area it has not rained, whereas here it is green

also the beginning of winter. kilpa-jelbi ngaiana matja mudana warai, karari ngaiana woldrakanjani winter's end we already finished have, now we in summer we already have the end of winter behind us; now we are having summer

as in paragraph 4.

i.e. the limit of where the grass ceases and no more rain his fallen. kanta-jelbi naupara jerra doku parai ngaiana naka wirarinanto kuljakuljani grass-limit this yonder side lies, we there want to walk about in the green [grass] the perimcter of the grass Iwhere the grass begins) is on the other side (of the hill); let us go over there to make camp ("stay")

as far or as high as the water has stood or is standing in a lake. ngapa-jelbini ngato warukati nandrana warai at the water's edge I emus killed I speared the emus at the edge of the lake (water)

where the manjura (a species of edible grass greatly sought after) begins or ends. manjura-jelbi naka Ngarlangarlangalani ja Paruwalpani, naka ngarlajerra panila manjura limit there at Ngarlangarlanga and at Paruwalpa, there further on that way nothing there at Ngarlangarlanga and Paruwalpa the manjura ceases [to grow]; there is none further on

on the banks, or at the end, or along the boundary of Cooper Creek. Kunari jelbini pita mudai Cooper Creek on the bank trees cease trees cease to grow on the boundary of the Cooper Creek

where the sandhills terminate and the stony plains begin.

where the stony plains begin or terminate.

limits of any district within which such things, as red ochre or stone for stone-knives, etc. may be obtained. poto-jelbi nau ja parana wirila wapaia, wapanimai mamaterila property boundary he to lie is approaching (coming nearer) go to get for yourselves the area of the property is not far away now (for people are coming along with their goods); you go too, so that you acquire something for yourselves

wall of a hut

limits of where a bushfire burnt itself out

either end of a net.

area of shade from one tree

[period of] time that divides day and night. kalka-jelbini wata turaramai, wokara pataiati evening on the verge don't sleep, neck [will] hurt otherwise don't immediately lie down to sleep as soon as night comes on, lest you develop a pain in the neck during the night

point at which the infectious epidemic has just ended, or a current epidemic has started. karari naka muntja-jelbi parana wirila wapaia, kanata muntjs marapu, nganako, bakana ninkida wokaraiati now there point of sickness has arrived I to lie and enter, people sick many, who knows, also this way may come the infectious disease has set in (arrived) over there; who knows whether it may not come this way also?

[line of] outer wurleys in the camp.

verge or farthest limits of a plain.

quite close to a boundary. ngaiani wondiri-jelbini ngamananto, wondiri tanani wata wokaribala we boundary on the edge want to sit down, boundary their not to break off we want to camp close to the boundary, so that we do not come inside their borders

borders wherein one's friends are living.

also as far as the eye can reach. pariwilpa-jelbi nauja worku parana karitjila wapaia skyline he roundabout to lie is turning the skyline extends all around

or: the track ceases right at the water's [edge].

the outer limits of where footprints are to be found, or the particular spot where footprints cease. tidna-jelbini ngani wirarina warai to the footprints-limit I walked about I went out as far as where footprints are no longer to be seen

last of the bride-price, on the part of the bridegroom to the father of the bride. poto-jelbi ngana jinkialu noamarali last of the bride-price me give until husband and wife (or: with a wife) give me the bride-price for the fact that you now have a wife Thus says the young bride's father.

area-limit of where the last people live. In the main this implies the distance from water, over against waterless country where nobody can live [anyway].

When the 'native' people dig a well, they build steps or terraces on two sides, to be able [firmly] to implant their feet whilst climbing or descending.

to hold a certain manner of people in contempt

to make a peculiar [thrumming] sound [in the throat] as it walks along.

It is claimed this bird [can] be heard from a considerable distance, while it is standing asleep behind a bush.

e.g. from digging.

after one has been carrying something on the head.

by forcing him to come with us.

e.g. at the loss of a child.

when it is burnt out in the centre. cf. kaluwinkana.

This is said of a man who is a stay-at-home.

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

to assume a better [physical] appearance. When conditions are dry, the people get lean for want of better food; but after it has rained, they assume a better [physical] appearance.

when midnight has passed and time is moving on towards morning. miljaru naujata karitjijila, ngaiana muka bakana turarala night-time he turns over, we sleep also to lie midnight has passed; we want: to lie down and sleep, too [The above remark might be made] when, for example, negotiations have lasted until past midnight and folks have grown tired.

when mud has settled and water has cleared.

e.g. as when a person unfamiliar with the country sees a geographical feature and thinks it is within close range because he can see it with the eye, whereas [in actual fact] it remains [almost as far] away from one elevation By "elevation" is probably meant the 'crest of a sandhill'. to the next. mitata kana tulani karitjina warai, ngaiana ditji wirinani wokarala wapaia the country people to strange looks different, we sun as [it] was setting arrived the strangers thought that the place, to which we planned to come, was close at hand, but we arrived there only as the sun was setting

e.g. when the "old" moon changes to a new moon. The moon is called pinaru old man when it is waning and when it rises later each morning. It is called pirra kuparu young moon when it waxes bigger. pirra nauja karitjina warai, karari nauja kuparu moon he has changed, now he young; kuparu actually means a young animal the moon has changed; it is now new (a young) moon

The tip of it, when pointing northward at night, is called kurpa, whereas the tail of it, when pointing southward, is woda. kajiri karitjina means that the kurpa is changing direction towards the west during the course of the night. Kajiri-woda tinkawirdi karitjiji tidnankarandru jendakarajelu Milky Way tip during the night turns from north until west during the night the Milky Way turns from north to west This changing of direction on the part of the Milky Way indicates to 'native' people the time [or hour] of the night.

to relocate or change the entrance of a wurley according to the direction of the wind.

one that no longer looks new.

as a result of illness, but is now getting better.

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

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

to disappear from the face of the earth. warula ngaiani mirka jeribaka ngamana wonti, karari marapu matja mitani kadiwirina warai, nejijeli, kakajeli, ngapili, ngandrali long ago we ants like sat, today many already into the earth have disappeared, brothers, sisters, fathers, mothers once upon a time we were as numerous as the ants; but today many have disappeared from the face of the earth: brothers and sisters, fathers and mothers

to give off a dull roar just like the earth, as when the rain makes a rustling sound near-by. talara naka ngaranau mita-tali jeri kadiwirila wapaia rain yonder hear landslide [like] is making a noise listen to the rain yonder, how the earth is booming, that is to say, how the rain is splashing on the ground

i.e., waterbirds [in their attempt to escape] from birds of prey. paja nauja matja kadiwiriji tiritirini japa bird he already is diving because of the hawk a [water] bird just dived under [to elude] the hawk

for water to have dried out.

not to let young girls marry outside [one's own group]

not to circumcise our youths with yours.

not to invite others to [eke out] blood revenge, but to kill the man oneself.

not to exchange any with other people

not to let them collect any more seed.

not to let it come down

Cf. Nos. 283-286.

when lots of them have been caught [in a dish] for roasting.

for clouds to pour down [in bucketfuls]. naka talara kantiteriji kana panini, minandru wata ninkida kantiteriji? yonder clouds pour out people without, why not here fall downs there, where no people are living, the rain is pouring down [by the bucketfuls]; why doesn't it rain here, too?

when the heart is overflowing. kana woderi? ngani jaurali kantiterinanto people where? I words want to pour out where are the folks? I should like to pour out my heart to them

to empty itself out. pitjiri-billi nania naka kantiterina warai, wata nania ngaianangu wokarana warai buru kulnuta, wata ngaiana kalala jinkila nganai tobacco-bag she there has emptied herself, not she to us has come portion one, not we compensation give will the tobacco-bag over there has got empty, [so that] not one particle of tobacco has come our way; therefore we are not going to forward anything in return

when swept away by the wind.

to dissociate or separate oneself from people.

to rub hair with fat, so that one can run the fingers through it. kana naujata para kantiteriji, nara nulia morla wirdi ngamalkai, nulia ninaia kara wolja wokaribala nganai man he hair is combing, hair he more long has, he him perhaps soon cut off will the man is combing his hair (with his fingers); he has very long hair and will soon probably cut it off This was [customarily] done with a stone knife.

when a person is on the road to recovery, and has thus shaken off the illness and left it behind. nauia muntja kantiterina warai he has shaken off his sickness and left it behind he is showing himself alive and well, having got up for the first time

of a hollow tree, i.e. when the rotten interior of a hollow tree trickles out [from time to time]. watarali pita-koko nana wijabai ja kunkunku kantiteriji the wind tree-hole (hollow tree) her shakes and the rotten [interior] trickles out the wind is shaking the hollow tree, so that the rotten interior is trickling out

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

also an animal.

i.e. true or reliable words. kana nauja jaura kantji, morlalu jatani-(kana) man he words true, positively speaking (man) this man speaks honest words; he may be trusted

i.e. a genuine famine which prevails. kana jidni maua kantjiwai? ngaiani maua bakana wapala man you famine[-victim] Reuther: "Hungersnot-wirklicher". really? we hungry also to go nan, are you also suffering in this famine? or: are you also the victim of hunger? we, too, are leaving on account of the famine

i.e. (here is) certainly a hole.

i.e. visible, obvious to see.

The word kantjiexpresses absolute certainty, and is applicable in the case of practically all verbs.

after a fog, or at dawn.

e.g. the new moon.

out of the heart, which until now had lain hidden.

then it is born.

used also for digging.

Similarly of all members of the body.

to have burnt oneself in a fire

to be unwilling to put up with a conversation, or to feel senstive to being needled.

not to know what is the best thing to do.

also kikilju

i.e. a cloudless sky.

a perfectly level (horizontal) stretch of country that has neither grass nor bushes growing on it.

a dried-out lake-bed without any low mounds [or undulations].

i.e. falling away vertically.

also quick, lively, or one that glides away quickly.

with reference only to emu eggs.

with reference to game that has been killed.

i.e. one having a smooth trunk.

when one's stomach does not protrude, but slopes away level with one's chest.

i.e. with no scars on the back.

i.e. not puckered or wrinkled.

i.e. without [toughened] soles.

[On the other hand], the soles of the feet, through [constantly] walking barefooted become as hard as hooves.

i.e. when a man speaks in such a manner that he cannot be understood.

i.e. when it feels soft and fine.

i.e. when it is covered with an even spread of rainclouds.

to have grown thinner.

to slink away.

to make up one's mind to steal away.

to slink or prowl around, or suddenly to pop up at one place and then another.

e.g. a hollow tree.

i.e. to run into something.

i.e. to make a stinging remark.

i.e. to leave the track behind.

This word is used in reference to pelicans, when they bring the fish up out of the water with their long beak.

i e. how far has it come by now.

i.e. to reach.

Answer: pantula nulu kipana ngarila wapaia lake Reuther: "See-er" pantula. The inherent meaning is probably: the flood that is 'heading fur the lake. lie downward ran into it has reached the lake

to look out upwards. kipana ngariau, kauri marapu kara minkani ngamai poke around dawn [inside], rats many perhaps in the hole are sitting probe around down inside the hole; there may be lots of rats sitting around in there

i.e. to stare at or fix one's gaze upon. kanali muluwa milkieli kipana najiteriji, milki nauia tjerkara man he with eyes himself sees, eyes he sharp that man looks at one with probing eyes, for his eyes are sharp and penetrating

i.e. fed up with the conversation.

i.e. to have no pleasure in life.

i.e. to have an aversion against bread.

i.e. sick of collecting it.

not to accept a net-bag.

i.e. not to take water along (for the bother of having to carry it).

because no fish are getting caught in it. jamani jura wata kintjakintjarianau, nanaia jama mindrilkamai worala ngapa mikarini Reuther erroneously wrote mikirani. towards the net you not should be annoyed about, them nets take along Reuther added 'quickly,' but the Diari word is not in the text to throw water into deep don't get annoyed about the net; take it to another spot and cast it into deep water

i.e. to be unwilling to put up with the song.

i.e. a small eater.

to run to and fro, alluding therefore to the one that runs to and fro.

one who puts (a lot) into her stomach.

Dishes were [customarily] made from the bark of a tree. When these dry out, they [tend to] shrivel together, especially from both sides, lengthwise. The dog referred to sat inside one of these [dishes], and pressed it apart. Hence his name.

In other words, the scabby or mangy one.

i.e. a domesticated dog.

female sexual organ.

male sexual organ.

full of moisture, as it were, i.e. the heavens are so thickly covered that the rain has only to fall. pariwilpa matja kidniljurka, wolja talara marapu godala nganai heavens already full of moisture, soon rain much fall dawn will the heavens are covered with such thick and heavy rain [cloud], that the rain has only to fall

powerful words, wards that strike home. tanani jaura kidniljurkala, jura ngankamalianau, pinga wokaraiati their words very juicy, you discuss [between yourselves], blood-avengers otherwise [will] come their words (statements) are important; discuss what you are going to do in case a troupe of blood-avengers comes

That is to say, one has heard through the grapevine that the enemy is planning revenge.

thus of all the members of the body.

when an ulcer has burst and is running [or weeping]

high forehead, over which the hair does not hang down. milbiri nauja mintjiji parapara forehead he high very he has a high forehead Is this a correct idiom? According to Dictionary No. 2619-24, parapara mintjina means: to shine fiercely (hot).

pure night air and a clear, cloudless night-sky with moonlight. kalkata naujerra kintjalkuru marrai woldrapirnaia evening he over there clear is shining (emerging) towards greater heat evening there shows up bright and clear; tomorrow will be a very hot day

e.g. to be nicely decorated with white downy feathers at a sacred ceremony.

without any husks.

smooth and clean.

e.g. of a snake when it has put an a new skin, or of a native man when he has decorated himself for a ceremony.

autumn. This term signifies the time when summer passes over into winter. kilpa-jelbini ngaiana pungamoku pirna wotinanto pada kurala ngurunguru at verge of winter we hut support-beams (centre posts) big want to erect damp earth to lay dawn strong at the beginning of the cold season we must ram in a solid centre-post, so that it will be strong enough to stand up to a lot of wet ground

to get up early in the morning. kilpani ngaiana jiritjila nganai jamaia in the cold we get up will because of the net in the morning we will get up while it is still "cool" and fetch the fish [that are caught] in the net

matarla, as an adjective, is difficult to translate in this context. It describes the sensation of one's shivering from the cold and the chattering of one's teeth.

to have freezing feet

or: insensitive to the cold.

cold and hot weather combined, i.e. summer and winter.

i.e. the one who lies buried yonder

[i.e. he is an accomplished speaker].

he reflects and deliberates on everything.

not to take any notice of the heat.

to know ceremonial songs accurately

Answer: a-ai, ngali paruntani ngamala nganai no we both at fishing sit will no, we don't want to do that; we have came here only to fish

out in the open, away from the camp. ngani marka wapala nganai, kulnulu parana kiririna Should this not read: kiririla? I (into) uninhabited area go will, alone to lie (to sleep at night) to grow accustomed I will go into uninhabited country to get used to sleeping on my own

kiririna is literally, 'to go across', therefore 'in the water' is added, as one can also tarakana or 'go across on dry land'.

or engrave them freshly on the memory.

i.e. when he stutters.

up to the point of laughing.

as the result of a dream. mukali naupara kidakidai, ngapurianimai! in sleep this person (there) is whimpering, be quiet (silent)! this person is whimpering in his sleep; keep quiet (lest he wake up)!

out of pain or sorrow.

when everyone is busy working on boomerangs.

[probably bandy-legs].

of an animal.

like one who has gone hunting.

as though she has gone to dig up animals.

As a flaming torch at one end and hurled soaring into the air.

after rain.

smooth fish.

when it has been pounded.

when they crawl along the ground from one grass stalk to another.

such as snakes, fish, and the like.

which expands when it is stuffed full. billi nania kinkalju, paru marapu ngato kurarala nganai string-bag she extendable, fish many I put inside will the string-bag is extendable; I will put a lot of fish in it

when it has often been in water. mara ngani kinkalju, ngato wata wona patananto bakula hand I soft, I not digging-stick want to grasp to dig my hand is very soft; I cannot hold a digging-stick to dig at present

e.g. no longer to feel strong.

in reference to fish.

when it has been tied into a bundle while still green, and remains compact and moist.

when it has become moist inside a string-bag.

on which the grass which covers it has been lying for a long time. punga nauta kikara ngakani, ngato punga dukarai mita ngumuni wotila hut he foul-smelling my, I hut am pulling down ground on good to build this hut is [certainly] giving off a foul smell; I will pull it down and build another on clean (good) ground

when it is fairly dried out.

used of animals only.

for animals or humans. Of course, one would not be allowed to say this, if the person concerned were within earshot.

not knowing how to swim

unskilled in the building of wurleys

not to know the latest happenings.

where animals breed or bring forth their young.

e.g. during a hunt.

i.e. inside a wooden bowl or dish.

of a tree whose centre gradually rots and which consequently becomes hollow of its own accord.

of birds and animals that nest and live in holes.

to empty its contents. pirra kokulterkibamai karla ngankala dish dip empty to make tilt the dish to empty it

to drive it on, or drive it backwards or forwards. watara waribakali nandruja ngarimata-ngapa kokulterkibala wapaia wind by hot (abl.) she flood-waters drove onwards the hot wind has driven the floodwaters forward and onward

when carrying it on one's back, one lets it fall. jundru wata manjujeli dukai, kupa jundru ngujangujarla kokulterkibana warai child you not otherwise carry, child you unfortunately threw down you did not take the child properly on your back, for you unfortunately let it fall (threw it off)

for ceremonial head-gear to crash to the ground. buru! piriltjali mita kokulterkibai, japani! what! (interjection) by head-gear ground to stand on the head, oh dear! dear me, the head-gear has placed the ground on the [man's] head In this case, of course, the said head-gear has fallen off the man's head to the ground. 'The meaning of the words is: since the piriltja is intended to stand upright, the ground must be at the opposite end when the piriltja faces downwards, in exactly the same way as when the ground would need to be at the feet of a man who stood on his head.

also bira.

also kutji nulia.

on which he whistles.

to give oneself over to the devil, or to dedicate oneself to a life of evil.

[The word] means the equivalent of clever, skilful.

i.e. not have intercourse with other men.

i.e. are fiery.

also kana mungara man's soul.

a boomerang that has been smoothed down, so that no more chips need to be taken off. kirra nauja matja kurlakarula, jurani jerra najianau! boomerang he already smooth, yours there have a look at! this boomerang is already smooth; see if yours are ready also! (Then we can go hunting)

not covered in grass or bush.

ngujangujarla is an expression to invoke sympathy.

edible.

no black [spot] in it. tipa nania kurlakaru, ngato nanaia maninanto ngamalkala tipa she pure white, I her would like to take to have this tipa is pure white; I should like to have it

e.g. the 'rushing' of water; the 'whistling' of wind; the 'rustling' or wings; the 'crackling' of fire; the 'buzzing' of flies, etc.

also breathing through the mouth (during sleep, however, not snoring). minani tanana manakunngara maninateriji mukanita? why they mouth sounds take for themselves in sleep? why do they make oral sounds for themselves during sleep? or: why do they breathe in and out [so] audibly?

more by way of anticipation. kana-kunngara ngaramai Kaparamarani mapaterinani sound of people hear in Kaparamara when congregating (in anticipation or from hearsay) listen! do you hear [the sound of] people congregating at Kaparamara ?

when it is burning fiercely. turujeli kunngara ngankai pirna jerkina the fire crackling makes big to burn the fire crackles, when it is burning strongly

also when the caterpillar larva-fly (moth) Reuther: "Raubenmutter (Schmetterling)" [sic]. singes its wings at the fireside, flitting about and humming a tune. muluru ngandri kunngara manina wirila wapaia turuni caterpillar mother humming (fluttering) to take comes inside to the fire the moth Reuther: "Schmetterling" 'butterfly'. causes a humming sound when it lands in the fire

in the air. warle worana warai kirra? ngato kunngara ngarana warai who threw the boomerang? I the whirring sound heard who threw the boomerang? I heard its whirring sound in the air

when they are coming through the grass [in droves]. majaru matja karakara, kunngara ngaranimai! rats already near, rustling hear! the rats are not far away now; [can't] you already hear their rustling [about]?

e.g. the wind.

with no one to follow on.

and no-one else.

the others being unsuccessful.

with no-one to help.

with no-one else.

in the presence of many [others]. kulnukulnu ngani terkana paraia tikala I was the only one in the presence of many others to get up and go home

Here is implied the hidden suggestion that another man wanted his wife.

Why not arrive together?

without calling in.

when each person sleeps on his own and the sun therefore rises for each one separately, as it were.

He belonged to the snake totem. Reuther: "Er trug den woma-mura".

One meets with jealousy on very frequent occasions, because often it is only too true that one person has no clear conscience over against another.

after-growth emanating from the root. pita nania matja kuri punkai, nanaia wata wokarinanto, nanaia pita ngumu punkananto tree she already shoot is growing, her not ought to break off, she tree beautiful shall grow this tree is putting forth new shoots; let's not break them off, so that they turn into beautiful trees

which appear after rain. talarala kalumba nania kuri punkai, wolja ngaiana tajila nganai rain-dependent Reuther: "Regenaner" (for it grows only after a good rain) kalumba she shoot is growing, soon we eat will the rain-hungry Reuther: "regenwollend". kalumba is now sending forth shoots; soon we will be able to eat [of it]

Thus also of all plants.

[as in the case] where the parents have died and this young man now acts as father to the children.

to eat, and not dry or straw-like ones.

which is nice on other people, like myself

when it is not yet fully developed.

with reference to things.

where the young couple are to live

until an opportunity presents itself to take something.

i.e. having reference more to the secrecy of words and thoughts, one could say more to the intransitive.

something he had been wanting to do for a long time, without our having seen him.

for she fears some evil may befall him.

one who readily plucks out his beard and does not let it grow for long.

not to let a fire die down.

a patch of jaua or judlantji etc. ngato buka-maru ngakani kulkai, ngato bakana widlakupa ngamalkai I food-patch Reuther: "Essenflaeche". mine am keeping in reserve, I also wife [and] child have I am keeping a piece of country in reserve, covered with edible plants, for I [also] have a wife and children [to keep] Since [these plants] grow in places only here and there among the sandhills, where rainwater runs together, it is a simple matter to reserve [such] a spot. One [simply] placed a stake (milki wondrani) in the centre of the area, so that everybody knew he was not allowed to pluck or dig up anything here.

at the lake, in order to lay a net in the water. nulia ngapapiri nunkani kulkana warai jama nunkani worala he area of water his has guaranteed net his to throw he has guaranteed an area of water for himself, in order to lay his net in it

Response: minandru nauja milingeru kalkateriji? why he always spares himself? why does he always take such care of himself?

e.g. not to have anything to do with another man.

in respect to people.

Remarks like this are taken very amiss, and not seldom lead to fighting.

Many stones are effective, many others are not.

(as envoys). tanali widla ngaianani karlibana warai, nakaldra tirimalina tanali ngantjai they women ours have not accepted, again to fight they want they have not accepted the mediation of our women, an indication that they want to resume the fight

meaning as above.

of mammals. kindalali ngakanali matja wolka kurana warai, malka ja maru dog my already young ones has given birth to, spotted and black ones my dog has given birth to spotted and black pups

inside the grave.

It was permissible to commence collecting caterpillars and seeds etc, on a certain day.

to place into the mouth

chewing-tobacco.

e.g. to leave footprints alone, not to follow them any further.

to form a circle (to enclose [birds or] animals).

for safe keeping.

with the object of taking home.

when the other person is already out of sight.

without fish. Floodwater is not ngapa kumari, because it carries fish with it.

What is meant is the bright red [visible] in the morning and evening, during sunrise and sunset. For us this is an indication of a very hot [day], but for the pagan it is a sign that the muramura of hot weather (Darana) has been offended. The likelihood is that someone has cast a magic spell over the two stones which represent the petrified hearts of Darana 's sons, by rubbing off the fat, so that, by way of punishment, intense hot and dry weather now set in, They are soon smeared again with blood and fat, so the trouble will cease.

of grass, shrubs, or plants of every type.

as when a stem shoots out from a clump of grass.

ruffle on top of the head around which the hair is twisted.

the name given to the Cooper's Creek, extending from Mardawilpa to Kanatalka. From the latter [place] to Lake Eyre it is then known as Ngaraua bitter

[unspecified].

when they come flying through the air.

to step from one bush or clump of grass on to another, so that the prints cannot be followed up.

e.g. dancing, fighting, hunting.

to the place where one had come from. kanata pudla kutina tikana warai noa ngundrala? men both to disappear returned wives to think of? did both men return secretly, because they were thinking of their wives?

i.e. to bury a millstone. ngaperi matja palina, kupali nunkanali marda kutibana paraia, nganaku woderi, ngaiani bulu wontiji father already dying, child his millstone buried, I ignorant where, we in vain are searching when his father died, his son (child) buried his millstone, [but] I Reuther inadvertently wrote "we" instead of 'I'. don't know where, so we are vainly endeavouring to find it

>to enchant water so that it dries up. ngilbieli ngapa kutibana warai wona marujeli, wata morla karari sorcerer water has caused to dry up grave-logs by means of black, not more now there is the sorcerer has caused the water to dry up by placing a black grave-log in it, so that now there is no more water left

to cause birds and animals, etc. to retreat.

i.e. to eat up everything. ninaia nganti kutibana tajiamai, dunkariati! him animal (meat) to hide eat, otherwise [will] stink eat up all the meat, so that it doesn't go bad

i.e. to cook in secret. kutibana wajamai nganti ngaianani, kanali najiati secretly cook animal our, people [will] see otherwise cook the animal in secret, so that nobody sees it . At this point the original MS continues with No.944 right through to 1066 inclusive. The next paragraphs 13-31 of No. 943 are then continued on pp.235-236. But I have transferred them back to here where they belong.

with a sacred ngilbi song.

by means of conversation.

to bury a man.

of caterpillars.

for a specified time after her husband's death.

but to keep on walking through the night.

to eat seed[-pulp] in secret.

to pass by without calling in. tana kana paltu mindrina warai, wata ngaianangu kantjiriji they people road ran, not to us are showing [themselves] the people secretly passed by, without letting themselves be seen by us Without calling on us.

to keep everything for oneself and hold it secret. nauja kana manu kurukuru, wata nau kantjikantjiriji jatala bukani kara, ngapani kara, noa kara, muntja kara he man nature secret, not he appears (goes out) to talk about bread or about water or about [his] wife or the sick or this man keeps everything to himself; he doesn't talk freely about food, or about drink, or about his wife, or about the sick. [He is reclusive].

grub that has emerged from its larva and eventually grows wings.

grub that has emerged from its larva and eventually grows wings. As in [4].

as in [8].

as in [11] and [12].

a different species than in [2] above.

with reference to young birds.

i.e. the fluid inside the bottom of a quill.

for making string.

for a rug.

in order to recognize (pick out) some.

There are [some] people present at a ceremony, whom one gets to see only on festive occasions.

by close examination to find out who each individual is. kanata ngato kungakungana najintina warai, nganako Inadvertently Reuther wrote nganaka instead of nganiko. warle tananajerra people I to scrutinize looked over, don't know who they there by [careful] examination I tried to find out who they all were, but I could not make out who those folks over there were

the emu which we had been chasing for a considerable while.

to set rats free. ngato nakandru majaru ngaperi ja ngandri manina warai ninkida kurakala, tana karipaterinanto ninkida munamarurila I from there rat father and mother have fetched here to let loose, they are to follow this way to spread out I have brought myself a male and female rat from there and have set them loose here, so that the other rats [will] follow and multiply (spread out) in this place After this happened, the [place] is said to have been literally fullof rats within a few days.

for the heavens are enveloped in dust. That is to say, the devil is believed to wrap himself in dust clouds, so that he cannot be recognized by anyone.

i.e. she shall become mentally confused.

This is an idiomatic expression.

A certain Dindilina, who was a witchdoctor, [once] died at the station. It is related by Christians that his eyes glistened in the darkness like fire, and that often it got so bright in his wurley that nobody would stay with him.

The following are represented as such.

All those are kutjila who die a sudden death without having first been ill.

of all those deceased persons who are not listed above.

Just as kutji, in the sense of 'devil,' permits of no attributive [qualities], except that the personal pronoun nulia, respectively nauja, may apply, so in this case the two qualities 'good' and 'bad'.

when the edible species is available in vast numbers.

from perspiration.

when they are in the vicinity.

The excavation must go down vertically; if it slopes into the ground at an oblique angle, it is [called] minka

at the edge of a creek.

This is an animal which is now extinct. It used to live in holes underground).

in which one lays himself to sleep. ninkida ngatota ngankai ngakani ngura-kudu, ninkida ngalara ngumu here I am scooping out my cradle, here sand clean here I am scoooing out a [shallow] depression in which to sleep, because the sand here is clean

in which a bird builds its nest. paja-kudu ngato kalkana warai, ngato kapi manila nganai bird hollow I waited for, I eggs fetch will I noted where the bird dug out a hollow for its nest, and am now waiting for the eggs

i.e. a hole into which winkara roots are [transplanted], so that they remain fresh. winkara-kudu ngankau, ditjieli winja ngankaiati! winkara hole dig (make), sun withered otherwise [will] make scoop out a hole, into which we can place the winkara roots, so that they do not wither in the sun.

e.g. the wind, or rot inside of a tree.

i.e. one who is fond of living in deep places. Reuther: "Schlafmulde"

e.g. an animal that lives only inside of a burrow.

or keeps himself clean, and loves what is clean and tidy.

e.g. a waterfall.

not to give a person anything

to lie down in the middle

more accurately: the part of the head which extends from the middle of the back of the head to the ear on either side.

under the head during sleep. kukati terkana to support or prop up the back of the head to place one's extended hand[s] behind the ears, on which the head may rest while in a reclining [position]

because of [strained or damaged] tendons [or muscles]. Finally, used in connection with numerous physical causes. Used also in reference to animals.

when there is water in it.

stone that is held in the hand during the pounding of seed.

so named during the first and final quarter.

stick that is held in the hand during the rubbing of fire.

with which rats are chased out of their holes.

e.g. an egg.

Therefore the child is also attracted to him.

when only the child's father is deceased. matjumatju bakana jerto nlankanita mauarli jindraiati child fatherless also satisfy, hungry otherwise [will] cry satisfy also the fatherless child, lest it cry When both parents are deceased, the term used is kupa ngamuru.

when the mother is deceased. kupa ngamadunka ngato ngamalkala nganai kulkana child breast bad (no more breast) I keep will to guard I will look after the motherless child to rear it

child without a father and mother. kupa ngamuru papajeli ngamalkananto ngaperali jeri child orphaned the (sister of the deceased father) ought to have father like a deceased father's sister ought to rear an orphaned child just like its father [would have reared it]

i.e. a pregnant woman. nania kupanto, wata parparali jatau, ja wata nandrau nanaia, kupa paliati she with child, not sharply speak, and not beat her, child otherwise [will] die this woman is pregnant, so don't speak sharply to her and don't beat her, lest the child die

man who walks with a hollow back and protusive backside.

e.g. when [sleepers] do not lie down in an [orderly] row, but one spreads out his feet this way and another that way.

words capable of double interpretation.

not to conform to the thinking of the group.

as when the speaker hesitates or stutters whilst talking.

that does not ascend straight upward.

which constantly changes direction.

of a snake.

not to set [supporting] stakes in a straight line.

hilly, continuously uphill and downdale.

from the side.

e.g. a snake.

The thick end is to be thought of as lying in the direction of the camp from where the pathway begins. palto nauja kunarku parai, ninaka ngaiani wokaribinkala nganai ja wapala nganai track he cross is lying, him we break through will and go will here is a crossing of the ways; we will pass over it and go on

across the way. pantuta nanipara kunarku parai, ngaiana karitjinanto kajirani lake she (f) crosswise is lying, we want to go around towards the creek the lake is lying across our track; we had better go around it to get to the creek

i.e. when the wind is blowing in a different direction than the clouds are moving. talara palku wulu tarai, ja watara kunarku ngakai rainclouds directly towards (us) are ascending and wind crosswise is blowing lovely rainclouds are coming up, but the wind is blowing from the side, (so that it will not rain)

missing us out. talara nania kunarku godagodateriji, wata wulu bakana godani rain she circuitously is pouring down, not directly overhead also is falling down the rain has gone around circuitously and is teeming down, but in our direction it is not raining

time of day when the sun is situated halfway between midday and sunset. matja ditjita kunarkula, karari malti pantjila nganai already the sun at the crossroad, Reuther: "Kreuzaner. This non-Dictionary word is not directly translatable. now cool become will the sun is already halfway in its descent (between midday and evening); it will now get cooler

e.g. an animal that always runs around near-by.

positively to head for water, e.g. to go in the certain direction of water

to go where we [will] be satisfied, in other words, where tire [will] be something to eat.

in the direction of home

lives in gumtrees, is there sought after, and eaten with relish.

to drown out by shouting, to bring to silence

e.g. when a crocodile drags a person down into the water to devour him there.

Waves are so called, because they draw people as well as things into the depths.

i.e. to perform as an individual dancer.

i.e. living area immediately in front of the building.

who has perished of thirst or from some other cause. nari kulpianimai, woderi nau palina paraia tinka mapala dead man look for where he died night to gather look for the dead man and find out where he died; there gather up his remains and bury them A man's mortal remains are called 'night', because he no longer sees [the light of] the sun.

as in [13]. pariwilpali ngaianana kulpina karitjila wapaia, jiritjianau jura, punga wotila the sky us to search for went around in a circle, stand up you, wurleys to build the weather has changed (in favour of rain); get up and build your wurleys

as in [13], [14], and [15]. watarani katu jerra kulpina karitjianau, watara pani ngaiana turarala because of the wind windbreak there to look for turn round, without Reuther: "Wind nein" 'Wind no' instead of ohne Wind. wind we in order to sleep because of the wind, erect the shelter on the windward side, so that we can go to sleep sheltered from the wind

one who is right now in the act of searching.

i.e. one who is always on the search.

that is to say, I have helped to kill enough people. It always constitutes peace of mind to a dying man, if he has helped to kill a lot of people.

without telling anyone about it.

during the night.

i.e. momentarily.

i.e. habitually.

Similarly of all leaves of bushes, trees, and plants.

when it breaks up into small clouds, and gradually dissipates.

little things, such as stone knives, etc. poto worduworduni ngani kurutarana warai, ngani dikala nganai manila things small I forgot, I return will to fetch I forgot my odds and ends; I will go back and fetch them

e.g I have eaten all the meat and forgotten to leave some [for later].

i.e. I threw down my boomerang there yesterday, [but] will go back tomorrow to fetch it

i.e. to let it lie.

that is to say, are you still wanting to take vengeance on his behalf?

watara kunngara howling of the wind.

until it [begins to] howl.

of the wind only.

the foreleg as far as the knee.

foreleg of all animals as far as the knee.

not to let them be bartered. ngaiani Marilani poto wata jinkila nganai, a-ai, poto ngaiani tanangu kurlangai we to the Marree people things not give will, no, things we to them are withholding we will not engage in bartering with the Marree people, but are withholding the goods intended for exchange Marree is the European equivalent for the Aboriginal place-name of Mari, while Marila means the people belonging to or inhabiting Marree. Response by the people in Marree: potujeli tana kurlangai ngaianangu with things they are withholding to us they are not offering their goods for exchange

so that the seed runs off into a wooden bowl.

and has it under constant surveillance.

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

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

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

hanging one's head.

so that they don't fly away.

not to throw

to achieve some [advantage] thereby.

These flies cause the eyes to swell considerably.

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

because it has been stung by a fly.

i.e. all creatures that bite or sting.

i.e. those that bite each other.

The object of sticking to him is to be invited to stay, ultimately, however, to lead him to meet his killer.

[The extraction] takes place with a sharp bone.

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

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!

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

so that it remains suspended in the water.

in order to achieve something for oneself.

e.g. small, large, etc.

on the fingers.

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

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

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.

in order to take, to give, to call.

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

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

without being covered by clouds.

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

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

i.e. many-handed.

to help in killing

to cooperate in clearing the ground for a sacred ceremony

to be poor, ownerless.

being poor, to grow annoyed with those who have possessions

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.

so that no fighting occurs. This is said with reference to the local headman (kapara).

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.

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

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

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

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

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

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

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

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

kana mandru two people. As in No. 1174.

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

to approach an animal from behind a bush

he totters along very unsteadily.

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.

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

temperament that does not take time to reflect.

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

As though I should move out of their way! Just let them come!

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.

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

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.

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.

as not in the past, so not in the future.

i.e. of variable opinions.

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

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

[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

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

but this has not been the case.

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

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

[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

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]

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

similar to No. 38.

nature capable of [patient] waiting.

to covet, to have a passionate desire for (something).

[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.

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

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

To 'go out' or to 'walk about' does not imply to 'go for a walk,' but to go out in search of food.

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

free of branches/

not to use much ochre.

not to eat everything, but to leave something over.

and give us the credit.

here -kai equals ngankana equals ngan(kai).

i.e. a convalescent.

[where a creek flows] into a lake.

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)

where we shall have a spell. This thought is expressed by jidna and the -ni in kajiranita.

gumtrees that first come into view

painted on the body.

suffers no pain

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.

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.

as in No.1. As a token of authenticity, an egg is sent along in a net-bag.

person who announces that lots of edible caterpillars are to be found here and there.

to dig up.

a busy, skilled hand that readily sets to work.

of an animal.

i.e. a strange face that one has never seen before, a stranger.

[i.e. has only just come up].

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

e.g. of a clean stone, etc.

brackish water in a swamp.

rain from the south.

always in a different camp.

i.e. a variable, irregular, changing wind.

e.g. various boughs on a tree.

when one is speaking to another person whom the other cannot tolerate.

in order, to gain some personal advantage.

has flowers and fruit that can be eaten.

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

to appear rubbed with fat.

no longer angry.

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.

[or of edible plants].

i.e. a head incapable of grasping anything.

followed by a transitive verb.

A wife is not found, but patana siezed or manina taken.

for it is too far to come back home/.

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

i.e. as soon as one has risen [from sleep].

also pirramara malkamalka shield painted in various colours

woven of black, white, and red string.

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

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

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

One can recognize from the ground where a wind-storm has passed over.

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

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!

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

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

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.

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.

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

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.

as a token of authentication.

tuft of feathers as a token of authentication.

small stick used as a token of authentication.

as a token of authentication.

on a net-bag.

i.e. paint oneself up.

made of animal tendons which holds the handle securely to [the head of] a stone-axe.

This word is used frequently and continually.

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

used of animals and humans.

i.e. desirous to see the grave of the deceased.

i.e. insatiably longing to kill a man.

i.e. longing [to see] a lot of people.

i.e. yearning for tobacco.

i.e. thirsty.

i.e. desirous to have him or her present.

i.e. hungry.

i.e. to beg, ask for.

i.e. a country that is thirsting for rain.

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

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]

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

i.e. a discontented heart that receives no love.

i.e. a famished mind, one that longs for information.

in need of occupants.

to kill them

to fetch the skull of a dead man (for enchanting fish).

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.

To drive the wind around to the north by virtue of a sacred chant, so that it brings on the rain.

i.e. to contract or become infected with an illness.

e.g. water, etc.

i.e. behind another person.

in contrast to doku back

i.e. the fleshy part of the leg.

with reference to animals and humans.

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

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

not to tie firmly.

e.g. boomerangs and spears, etc.

not to gulp everything down

to preserve with proper care.

They will be a partial substitute for water.

not to dig up all edible roots at once and then have nothing left.

to look upon in a kindly or friendly manner.

to spread out (something) for such length of time till it is well dried out.

not following on each other in quick succession, but with intermittent pauses.

While tepirina means to recover from an illness mitirina means to recover from inflicted wounds.

i.e. warriors, blood-avengers.

to proceed carefully (with a disabled leg).

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

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

in growing, doing, becoming.

As in the above sentences, so in most instances.

e.g. rain.

to do Reuther (inadvertently): "es anders man" instead of machen. things in a way other than one is accustomed.

e.g. when one person is intent on killing, but the other not.

to speak to everybody and not to snub anyone.

e.g. another person's property.

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

when approaching [in plague proportions].

which flows into a lake.

which leads into a tunnel or burrow

one man this way, and another that.

when it keeps on consuming anything [and everything] around it.

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].

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.

[with earth].

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

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".

to stop a person from speaking.

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.

as in 1351 above.

to lay a lot of green branches (bushes) on a fire, causing it to smoke profusely.

by means of a ceremonial song to cause the [rain] clouds to mass together.

for food.

to take away her sorrow, or to terminate her period of mourning.

to go and see and listen how the situation stands, and then to return and report on it.

to inflict injury upon them like they caused upon us

i.e. his death

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

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.

especially the two legs are called maku

to lift up a child and carry it.

of women

i.e. to consider oneself important.

when he has lost his pleasant appearance.

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.

where a person has died.

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

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.

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

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

to have stomach-ache.

either when calling out or singing.

which accompanies the singing and acting.

bad footprints which the wind has effaced; sore feet that can't bear walking on.

one badly covered, badly erected, mustysmelling, or smoky.

track that is prickly, stony, or not easily recognizable.

Curly hair is described as 'bad' hair, because it is hard to spin.

on the part of one who limps.

water that is brackish, foul, or salty.

i.e. one that doesn't grip.

i.e. which does not ascend properly.

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

because my father (whom it likewise swallowed up) lies buried there.

a dog fond of biting or of running away; one that doesn't catch any emus.

during the painting of the body for the sacred ceremonies, Reuther: "Goetterfeierlichkeiten". blurred, obliterated designs; dull, insipid colours.

on which it is impossible to walk

because they tear the fishing nets.

one who doesn't prepare a meal for those who have buried her husband.

i.e. one that goes into somebody else's wurley to fetch something.

i.e. one who blabs or gossips.

which is not well prepared [for application].

leader who is keen for a fight.

who go after the women folk.

which oppresses the living.

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

e.g. to steal, to commit adultery, to kill.

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]

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

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

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

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

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]

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

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

a person.

when one hasn't a good conscience, or to be afraid to look at the light when one has sore eyes.

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)

i.e. to shiver on walking into cold water.

i.e. to shiver on walking through the frost.

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

because of his circumcision.

from fear and shock.

i.e. to have no news.

i.e. unable to speak in another man's language [or dialect].

i.e. strange to a country.

the water resources of a country.

i.e. not knowing of their whereabouts.

i.e. not to know what it is nor to whom it belongs.

i.e. not to know whether it is to the rightful owner, or whether the things may belong to somebody else.

i.e. to aim at a person other than the one intended.

in death.

that likes to live in water.

at the birth of her child.

when it keeps on pouring down.

when they don't listen, or don't want to listen.

[e.g.] to entreat a man for so long, till he [agrees to] go along.

unable to part with them

sensitive about a child that is dead and buried.

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

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

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

without thorns and stones, therefore pleasant to walk on.

not cold, hot not, and no wind.

i.e. not treating it wastefully.

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]

to speak up for one another, or: for all to speak as one man.

where only the sacred chants Reuther: "Gebetsgesaenge". are sung and memorized.

where the muramura is represented in ritual and sacred song.

after having been absent for some length of time.

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

always to keep one or the other boomerang side by side with another weapon.

i.e. to pay special attention to something.

to count them as one's own.

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.

For exmple, two patients in one hut, so that they can be jointly attended to and cared for.

to one's [personal] advantage.

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

Answer: ngani wapala nganai I shall go [away]

Answer: ngani tiri I am annoyed

Answer: ngani maua I am hungry

Answer: ngani junka I am in a bad temper

Answer: ngani tertieli I am thirsty

Answer: ngani ketjaketjai I am in pain

Answer: ngani turu pani I have no firewood

i.e. what am I to get?

Answer: minani? why, what for? what am I expected to do?

I know for certain that you said it.

means 'what's wrong with him?'.

Thus says the father.

to have no more relatives

one who goes out [secretly] to investigate or pry into something.

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

expert tracker.

where it lies buried.

to be familiar with the manners and customs of the old people.

A blind man is milkitjeri, when he can still see a little.

to encourage (him).

fairly extensive

for word to spread

[in all directions].

those men (people) who obey their directions.

the smaller lakes surrounding the big one.

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

which are his mili.

This is said of a person who has no relatives, consequently no one to assist him.

This is said of a person who has numerous relatives, consequently many to help and serve him.

It is evident from the above that there are no mili without kapara, and no kapara without mili. Both are indivisible concepts.

not to wander about.

when given an order.

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

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?

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

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

to abstain from using red ochre. This applies to all persons who are contaminated.

this signifies trouble.

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.

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

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.

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

after having experienced inner sorrow.

i.e. to rejoice that it is raining.

be it because they are few or many.

e.g. to feel sad when it is sick.

i.e. to feel elated.

by reason of joy or sorrow.

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

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

when it is truly night

for day and night to alternate

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.

meaning: it was dark (black) with birds.

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.

therefore share them evenly, so that you don't stick on too many

to hold it by the neck

which causes stomach pains.

[This word is used], in fact, for anything that stands out more particularly than other things.

to catch the eye.

Basically, this means that, in catching the eye, white stands out more [conspicuously] than do the colours.

[because they are] cloudless

This occurs, [for example], when old coloured designs are rubbed off and painted afresh.

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

e.g. sun, moon.

hole of a bird which burrows into the face of a cliff, and there builds its nest and breeds.

i.e. any (animal) that lives in a cave.

Premonition.

Everybody knows what the kunki means.

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.

at some spot removed from one's native camp (birth-place).

Used of two plants that have become intertwined, or of two trees [that have grown together], or of two people who cannot part company.

folks are leaving the track far behind.

for the wind to be blowing hard and not abating.

i.e. for grass to grow very fast.

e.g. rain or a thunderstorm.

for the country to extend [far and wide], indicating it will be a long way to one's destination.

over a wide area of sky.

for thoughts to come crowding in fast.

for a person to be feeling dizzy.

for the blood to get overheated, to be boiling.

e.g. birds.

as in No. 1503.

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.

always, as in No.1, the transcending portion.

when the sun is at the zenith.

reckoning from the water-level in the creek.

not deep-lying, i.e. when it is not necessary to dig deep for water [e.g. in a soakage].

which towers above others.

one who lifts his feet well in walking, and treads softly.

nimble, light-footed [person].

ie. when it sails above people's heads.

full of animals, up to the entrance.

in a hollow tree.

to rise of a bird, the sun, or a mirage.

to the fire, to make it burn up.

in the fervour of a speech.

on the body in quite gaudy colours (so that they stand out).

People who soon raise an outcry.

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.

This expression originates from the mirage. It is believed, on account of these atmospheric phenomena, that the earth partly swallows itself.

By 'the whole earth' is to be understood the earth as far as the horizon; it terminates at the horizon.

place where one's grandmother was born.

one's favourite spot

winter.

summer.

where no hills exist.

empty of animals.

where there is little to eat.

where prickles abound.

when the air is clear and it is possible to see a long way.

to observe silence and not to make any noise while a ceremonial song is being sung.

i.e. the marginal area within which it fell.

used for stringing together fish when they are taken out of the net.

made of a quill.

e.g. as when the water [of a creek or lake] has created a steep bank.

none is left to be eaten.

without someone's having arrived.

to have nothing left to exchange.

in the matter of giving things away, etc.

to give birth to no more children.

to have no more tobacco.

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

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

one who always trails on behind. (This expression is no compliment to the person concerned).

i.e. to be satisfied as the result of having eaten for oneself, and of not having been fed by a stranger.

as high as it can go, and so it is full to the brim.

i.e. to stop for one's own benefit or advantage.

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)

This is a derisive expression and very insulting.

[their] chests facing.

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].

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).

of humans, animals, and plants.

e.g. a child.

e.g. a piece of dirt from among seeds.

after loosening up the ground.

whether it be for a fight, or whether it be for the purpose of killing him.

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.

to pick out those pieces of timber which one desires to ram into the ground for the building of a wurley.

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

according as to whether one wants to catch big or small fish.

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

i.e. of a person who doesn't laugh, doesn't love, and hardly speaks.

This expression is used, when one has no meat to eat.

i.e. when one has nothing to give away.

i.e. a cloud-less, clear sky.

dry throat when there is no saliva in the mouth. For a sick man this is a sign that he is sure to die.

i.e. of a man who either doesn't perspire, or who hasn't smeared his body with fat.

i.e. one who does not [show any] love.

i.e. hair that has not been greased with fat.

to be peeved, annoyed, fed up.

i.e. to force (someone) into silence.

when waiting for something and it does not turn up.

[dry up].

i.e. when the leaves of this bush have matured.

one who goes out to collect mutja.

i.e. a dog that doesn't bite, but soon establishes friendly relations with everybody.

i.e. a heart that is inclined towards peace.

i.e. to promote, encourage peace.

i.e. not to live at enmity with one another.

i.e. to meet together without wanting to create strife.

i.e. ears that pick up what other people say, without feeling offended or incited to anger.

i.e. a dead man who bears no grudge or hate against the living.

in which one can see there is no deceitfulness.

i.e. one that is tame [or docile] and neither bites nor stings.

when food is pleasant to one's taste.

without causing strife.

used in reference to food, goods, etc.

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.

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

as when someone, who venerates the rain muramura, lends his rainstone to other people as well.

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.

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.

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).

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.

is also applied to a tree that yields a lot of seed.

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'.

there being no lake in their country.

or: so that he shouldn't get lost.

e.g. a person who will not allow another person to pound seed on his millstone.

i.e. a person who will not lend his dog [to another man] for hunting.

person who will not exchange rugs made of animal skins, but who keeps them [all] for himself.

i.e. a man who won't hand over any ochre for [ceremonial] make-up.

e.g. a man who won't give his sister in marriage to his wife' s brother.

i.e. a man who doesn't lend his stone-chisel, nor exchange it for [anything else].

i.e. a man who won't chant his ceremonial song for [other] men to hear, because it is so beautiful.

i.e. the [organizers] who won't allow others to be invited to this circumcision ceremony.

i.e. a person who won't share his tobacco.

e.g. folks on the upper Cooper who won't let a flood come down.

i.e. a person who won't share any firewood.

i.e. a person who won't let anyone else sleep in his hut.

i.e. a person who is not prepared to share [his food].

This is said of caterpillars.

when chasing an animal.

e.g. covetously to gather seed for oneself.

Used in reference to all members of the body.

i.e. a withered and half-dried-up tree.

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.

i.e. when the people living in it often get sick.

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.

i.e. a bird that has already been stunned [to the ground], but not killed.

Fish which have died on account of the salty water and have been washed up on the shore.

literally, 'to take an illness'.

so that one is unable to speak any more.

after getting wet through and the weather is cold.

[from company].

or sick person.

not to go out.

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

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.

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?

or storm.

when something causes heartache, e.g. before a thunderstorm.

e.g. during thunder and lightning.

e.g. a sick and dying man.

Thus the majority of sentences in No. 1596.

he has died.

he certainly took them.

it has blown up.

it has come down.

[i.e. until the real thing happened], viz. until he died.

in the frame-work of a hut or wurley.

A nickname.

i.e. few wurleys.

dirt under the nose.

i.e. one with a rough skin.

e.g. from [carrying] fish.

e.g. when still containing remnants of food.

like a dog does.

or sweep it away.

to scrape off the fat from the stones.

immediately above the eyebrows, directly across the forehead. This part of the forehead is also so named.

and not look at one another.

i.e. one who is angry or annoyed.

one person looking this way and the other that.

e.g. when [two] people pass one another on the track and neither [stops to] speak to the other.

e.g. ants, clouds, or birds in a flock.

as in No. 1629.

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.

to moisten sinews so that they become pliable for net-weaving.

so that they become moist and can be used for weaving.

so that it toughens.

so that he cools off.

so that it gets cool inside.

e.g. the wiljaru

e.g. the rain.

this is done by the action of the wind, of the birds, or of fish.

Used of water only.

in the act of carrying.

when in pain.

In this way they kept each other warm.

on the head.

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

not to let him go. This happens even during a fight.

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

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

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.

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

when treading or trampling on something.

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

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

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

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

[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

not to let him go astray.

to keep it well preserved.

for those who are sick not to let the people leave.

i.e. lightning will strike me dead.

to be driven away by the wind

for clouds to be moving along fast, dispersing.

rain from a different direction.

eyes which are directed elsewhere

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

i.e. the things are lying elsewhere.

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

in a different position, according to the [prevailing] direction of the wind.

when they recede to some other place.

wind which blows up from another direction.

and you will find it.

i.e. a type of seed that grows elsewhere.

when someone goes elsewhere.

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]

in other words, he hasn't brought them by a direct route.

to fly around near-by.

to look away

e.g. when it doesn't arrive.

when it becomes morning or evening

to fight with another [animal].

Used of people, wind, and waves.

also mukali.

e.g. when one no longer notices the hot or cold ground under one's feet.

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

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

a nightmare?.

e.g. when one is feeling constantly drowsy.

when there are no waves.

man who is overcome by drowsiness.

than you.

more people will be dying [yet]

it is waning

in other words, there will be even more people dying.

following others who have already left.

yet another way.

yet another husband (or wife).

yet another younger brother.

very sleepy or drowsy; more sleepy than usual.

very large campsite.

nicer net-bag.

i.e. many dreams. Also used figuratively, when one forgets everything.

patently evil, in reference to a person who commits only evil.

very numerous footprints.

properly satisfied; fully satisfied; having had quite ample to eat.

very poor; [with] nothing in hand.

very hungry.

higher sondhills.

better and nicer words.

for more [people] to return

[or tempering, e.g. a spear, boomerang, or wooden dish, etc.].

to weave a longer fishing-net

[Literally:] until more. It is an intensification of morla more, very).

i.e. genuinely healthy.

when rainclouds come up.

a star is truly visible.

there is certainly water here.

there are certainly [vegetables] there to eat.

i.e., it is raining.

i.e., he has kept his word.

I have seen it.

a dead tree without bark; the skeleton of a tree.

matted with fat and clay, and hanging down in ringlets.

i.e. the hollow basal stem of a feather.

where one has ceased digging.

This expression has been coined solely by Mission personnel.

i.e. strong spear, fat spear.

rainless clouds; a dried-up sky.

for meat to become burnt in the ashes.

for only the posts to be still standing.

even if he isn't killed.

for one to be overcome by sleep. mukali ngana nandrai, ngato ngantjai turarala sleep me is striking, I love to sleep sleep has overwhelmed me, therefore I want to have a sleep

None

for one's feet to be tortured by stones. mardali ngana tidna nandrana warai, ngalara panini stones me feet struck sand no the stones tortured my feet, because there was no sandy ground

for heat to become oppressive. woldrali ngana nandrana warai ngapa panini the heat me oppressed water no I was oppressed by the heat, because I had no water

to be pricked by thorns again and again.

for boils to cause one a lot of pain.

to be always thinking of something.

e.g. when one is constantly laid up sick at a [certain] place.

e.g. when one walks through frost in the morning and one's feet get frozen.

when one walks over rough and rugged ground and one's feet get sore.

at a sacred ceremony to beat time with padded cushions made out of animal skins.

to make up articles to equal value.

two of the front teeth are knocked out. This is done for beauty's sake.

The wind does this when it throws grains of sand up into one's eyes.

as opportunity presents itself.

e.g. to see whether one can still recognise the person.

i.e. to see whether seed or edible plants have ripened (or matured).

This is said of a sick person who is in a state of delirium and is running a temperature.

to note the position of the stars, [especially] of the Milky Way.

of a lake, in order that no [unauthorised] person may fish there.

to wait, for example, until an emu has laid a nestful of eggs.

[to see] whether the seed is still good.

so that the rain doesn't extinguish it.

whether angry or not.

from wind, rain, boomerangs, etc.

through the action of wind or water.

for the wind to blow up so much sand, that a person can no longer see.

to let one's intended plans remain unfulfilled.

or for the soul to bury (the body). That is to say, [the soul] migrates from the body and through its migration causes the body to die.

[For example], when in the course of their wanderings so many people sleep alongside of each other, they cover the ground, as it were.

e.g. grass.

as the clouds do.

to fill everything with a smell.

as, for example, when illness chokes and overwhelms the heart [to such an extent], that it can move or beat only with difficulty.

namely, the place where people can get in, to seal off boundaries.

seed, for example.

e.g. when the wind has exposed something to cover it up again.

when he is still right here.

within calling distance.

yet many others are sitting there.

Thus also of the moon and stars.

That is the name given to lightning as well as to hot weather.

[This] is a name given also to the devil. kutjita kananari, minandru jura tinkani wirariji? devil man-killer, why you during the night walk about? the devil is a man-killer, [so] why do you walk around during the night? The point is, one runs the risk at night of falling into the devil's hands.

or, men are killed with a spear.

e.g. birds.

i.e. at death's door. Since the name of a deceased person may not be mentioned, the expression nari is used a great deal.

(when speaking of a grave), hence a grave.

into [a seed-cache or pit].

on [the roof of] a wurley.

in order to have a rest.

e.g. when the sun shines down oppressively hot.

e.g. when the cold air persists to weigh dowwn heavily.

into a wooden dish.

e.g. as the clouds do.

[their contents].

[on a tree trunk].

from here, there and everywhere.

to paint oneself with ochre so vividly, that one is more conspicuous than others

with two boomerangs.

so that they subside (cease).

with a boomerang.

e.g. when a man lies on hard ground.

when there is only vegetable food to be eaten and no meat.

when it loses condition.

to exchange articles of trade to the same value.

for a coolamon.

i.e. when there is only lightning and no rain.

so that the [eyelids] drop.

to have pains in the stomach after having eaten unaccustomed green vegetable food.

[e g. on a churinga or on wooden weapons].

so that the wind doesn't blow it away.

so that it stays flat (straight).

when carrying a child on one's back all day long in the course of one's journey.

i.e. to force them to go more slowly.

when one is carrying something heavy.

even though one would like to do something or to forge ahead.

i.e. quick at casting a weapon.

i.e. when person suddenly carries out what he was [only just] thinking.

because it travels fast.

in winter, when it sets so early.

e.g. water.

in walking.

in one's veins.

in walking, working, speaking.

a place where water ceases to flow.

said e.g. of a dog; also of a person when he has lost courage.

said e.g. of a dog; also of a person who boasts of his deeds.

or of one's wealth.

for a dog] to rest its tail on its back. Used also of people who are very annoyed. This illustration is borrowed from the goanna.

This is a term of abuse.

or be clouded over.

to grow dim.

on account of the cold.

someone does not see well any more.

i.e. when hands are ashamed and shrink from doing wrong.

e.g. of a shy and bashful person who does not put himself forward.

e.g. on the part of one who is shy to speak in the presence of others.

e.g. when a man dislikes people watching him walk.

for the sky to become overcast again. When a raincloud has passed over so that a clear sky shines forth, but then another cloud covers up the area which was clear, [it is said] to have crammed up the sky.

for somebody else.

i.e. to twist it together, or to roll it into a ball.

e.g. in grass or bush.

i.e. when people squeeze their eyelids together.

as the result of illness or of creeping old age.

when there are no more animals available to be caught.

i.e. when the water is covered with birds.

e.g. when the skin is punctured with sores, so that it is no longer whole, as it were.

i.e. one who is chilled to the bone after walking in the rain or standing in water.

i.e. lots of sick people who walk, sit, or lie around huddled up.

capable of holding out [without water]; one who doesn't shrink from water when it is cold

disregardful of stones and thorns.

disregardful of heat or cold.

one that doesn't die straightaway.

i.e. one which doesn't retain its correct twist [or bias].

who doesn't go when ordered to do so.

who refuses to marry the man to whom she is betrothed.

when it doesn't want to rain.

that won't let itself be caught.

that won't allow themselves to be caught in nets.

whose ground is either [too] cold or [too] hot, so that one dislikes going there.

which has got so hard in the sun, that it can no longer be properly treated.

when there is no meat to eat.

that doesn't want to burn.

that won't produce any coals.

i.e. when someone takes no notice of the heat.

that doesn't want to listen.

i.e. a wind that continually blows in the opposite direction.

from the cold.

i.e. a back which is painful, so that one cannot stand up properly.

so that one cannot leave it.

when one keeps on saying the same thing

not to leave him

to dig it right out and not leave it half-finished.

to keep going in spite of all difficulties

unable to make real progress

to be undeterred by rain

unwilling to go any further after one has been sitting down for several days

to be quite compulsive and unashamed at begging

to keep on hunting it for reputation's sake or to be able to eat it oneself.

not to rest [on the way] until one has reached camp.

Not the hair on the head; the latter are para. Women's hairs growing on the body are called winti. This is the term used for 'pubic hair'. cf. Dictionary No. 2640, and Vol. X, III toa 22 and 26.

This is said of a person who won't give in, but always claims to be in the right.

to acquire a different appearance, e.g. when a [young] person is growing up.

e.g. as when two people sleep together in order to keep each other warm.

devoid of body hair.

of another kind [or species].

of young birds that have only just emerged from the egg.

i.e. when the hair begins to grow on the body.

yolk (yellow) Reuther: "das Rote" 'the red'. is called the kuri).

between the fingers.

as in [3].

Also the white kernel in all varieties of seed.

when a person has lost his teeth.

The heat does this.

e.g. rain.

mudla nginingini distorted face, as when someone bites into a sour apple.

e.g. when a person has caught a cold.

when enveloped in dust or fog.

when conditions are dusty or foggy.

i.e. when a person is unable to see properly.

e.g. when one does not understand a speech or cannot grasp it.

e.g. when one cannot understand what somebody is calling out.

e.g. when [that] someone is away and one does not know where he is.

so that their totemic Reuther: "das Geschlecht (Seichen)". symbolism cannot be clearly seen.

when it is still a long way off.

i.e. to have still only a vague memory of something.

e.g. as dust obscures the earth or the sun, etc.

e.g. dust.

This [vessel] is utilized as a shovel; in this case there is the absence of a sharp edge.

This is said of the sun, when it shines at intervals and does not [give off] any heat.

as when an ice-cold sensation creeps over one.

when pulling it off [an animal].

when one has eaten too much so that one belches

to speak bitingly or sarcastically

whilst laughing, crying, or jesting.

both male and female animals

Similarly of birds, etc.

dakana is used with jama fishing net, billi net bags etc.

[literally, 'neck of a lake'].

of humans and animals.

whose broken-off stems weep a milky [fluid].

This plant is practically extinct, because the cattle are very fond of eating it. The Aborigines, [too,] eat it with relish; however, it will be difficult to preserve a specimen, since it can [no longer] be found.

e.g. when a mother finds that she is pregnant again and her [supply of] milk therefore recedes.

breast does not protrude [because it is] devoid of flesh [and muscle].

i.e. when the fleshy breasts of a young maiden grow more and more prominent.

breast which no longer suckles.

one whose breasts are fully developed.

pulp that remains adhering to a millstone.

person on whose life an attempt has often been made, but who has always escaped death.

camp in which one man has been marked out for a long time as a victim for a killing, but to which one could not get near.

whilst eating human flesh, in order to suppress one's feelings of sorrow.

by chewing tobacco.

e.g. dribble when saliva forms in the mouth.

e.g. make saliva by chewing tobacco.

It is the time of day when the sun stands midway between its zenith and its point of setting.

for many people to be watching.

for many to assist in the killing [of a man].

i.e. for many people to come together.

i.e. become more and more numerous.

as in No. 1989.

i.e. to persuade, convince; exhort, encourage; call, send, silence. It implies everything, in fact, that can exercise an influence on others.

i.e. to pluck the stalks, flay, winnow, and grind the seed, to stage the invocatory songs [for the increase of seed], or to enchant [the seed].

e.g. a lot of grass fattens caterpillars.

[Used in reference to humans].

not used in reference to humans, which is muja ngankana, but in respect to the sun which dries out the ground, for example.

this the rain does.

to strip feathers for a [ceremonial] decoration.

to cheer a saddened person up again.

also to hunt or roast opossums, and to process their fur.

also to incite, provoke, or spur them on.

also to gather them.

to manufacture them and finish them off.

to sing the totemic song of the sun, so that it gets very hot.

to cool things off a little.

to circumcise

a snake's poison may bring this about.

so that they become informed.

also to prepare ochre, burn it, soak it, or paint it on.

to go by another route.

drought brings this about.

to provide for (someone).

e.g. a dilly-bag, etc.

in readiness for a walkabout.

to kindle a fire and erect a windbreak, etc.

to patch up holes, and to fetch posts on which to fasten the net.

for an attack.

The rain does this, so that edible plants [can] grow.

both of humans and animals.

e.g. when a person does not place his feet far apart.

as when a track divides in two.

i.e. one who hangs around among a strange tribe.

(a) in the fully natural sense; and(b) as the obvious agent of the conscience.

to kill me.

or that pinga ngakangu wokarala nganai I am going to be overtaken by a group of blood-avengers

baku ngararina to move for nothing, to move to no purpose.

Younger brothers are all ngatata, whilst elder brothers are all neji.

spoken by an elder brother when these are not present; otherwise neji mara is used, meaning elder brothers).

as in sub-entry [2], when they are not present.

e.g. when knocking against a hollow tree.

e.g. when there is a sudden downpour of rain.

when it is flowing over limestony country.

eg. a person who drowned (died) in the water, a person who has been thoroughly drenched, someone who has taken fish out of the water, all aquatic creatures.

without [really] wanting it.

when either much or little is available.

literally, 'for the body to be alarmed'.

when they fly upwards.

when others already know about it, and then to be astonished and shocked.

when news makes an impression.

when one speaks out freely.

when someone speaks in a way that nobody can understand him.

in opposition to each other.

when it is covered in clouds.

someone who likes to walk around in the darkness.

e.g. when one's eyesight is failing.

i.e. in the middle of the night.

i.e. a short night.

i.e. a long night.

i.e. whom one cannot recognize from a distance.

when one cannot see it very distinctly.

when it is thickly timbered [or lined] with trees.

When lots of trees are growing in one spot, it is common to say: 'the place is getting dark'.

All creatures whose flesh is eaten, are called nganti.

like the kapita, [i.e. a type of opossum] but now extinct.

like the kapita, now extinct

similar to the house rat.

i.e. a flesh-eater.

i.e. to slay or kill a man.

i.e. when it has rained on the upper reaches of a creek and a torrent of water then rushes downstream.

e.g. a flood which occurs in a tributary of the Cooper. For the cause of floodwaters in the Cooper, see the legend.

and announces its [approach].

e.g. a local shower.

from a type of trees which are native to Queensland.

from the mouth.

from a wound.

from a millstone.

when singing is at a quick tempo.

e.g. when a lake is full.

e.g. when a channel has been dry (empty) at first and then fills up.

and by means of which the flax-thread is twisted tight.

and by means of which the yarn or thread is spun for pubic coverings.

i.e. by means of which wood-grubs are extracted [from their holes in the limbs or roots of trees].

hook by means of which cockchafer grubs Reuther: "Engerlinge". are hooked [and drawn] out of their holes.

to select (hook) one person out of a crowd of people and encourage him to go.

i.e. to help increase numbers.

This is the way a father speaks, when he has given his daughter in marriage to an associate of another tribe: he has added her to their [number].

when more and more people keep on coming up.

likewise of all creatures.

whose husband is away.

i.e. a person who thinks only of himself.

and vice versa. Likewise of all birds and animals.

e.g. by killing the other spouse.

since a native man builds his camp on a rise, he always 'goes down'.

[into the grave for burial].

from a place where ample food is available to where there is much less to be had.

when they come in to drink.

downstream, in the same direction as the water runs.

for rain to descend

in ashes.

to remain behind.

to die in order to be buried.

to get ill from lying down.

to spread, broadcast (a report).

to go (to a place) in order to stay there, also to go in order to spy (something) out.

for evening red to fade away and vanish.

after being hit.

of water.

from a dog, or from a frenzied person.

e.g. fire, when it kindles one bush after the other, each time crackling and flaring up brightly.

so that it comes to lie at the bottom.

e.g. a dog at another animal.

southwards.

to weave it longer

to paint symbols on to the face and thence [right] down the body

to knock them down [with a boomerang].

e.g. to drive down emus

literally, 'dwellers of the deep'.

when walking on dry leaves.

[or a song].

to hear hard breathing.

not to get upset in doing so.

to hear one's stomach rumble.

that one is to be killed.

between earth and heaven.

when one is eating fast.

e.g. the wind causes leaves to tremble.

how long will it still be up?

may I go?

may I stay here?

shall I eat?

shall I keep it?

of humans and animals.

a channel, via which the water runs into a lake.

beard. For the sake of brevity merely nganka is also used for beard.

i.e. when a beard is divided into two parts.

i.e. no beard; beardless.

i.e. to start growing.

This is a figure of speech, meaning 'to put such verbal pressure on a man that he goes along'.

When a man is really cross, he takes [or bends back] his beard into his mouth and bites it.

i.e. when, following upon a period of mourning, there are still clumps of gypsum clinging to a [man's] beard.

i.e. when the beard is beginning to grow.

limit of places to which news has penetrated.

[i.e. of throwing a boomerang].

one who is incapable (of doing a certain thing).

of doing a certain thing.

especially in the sense of wanting.

Good ground is mita. Everything in common is also mita land, country.

The wind does this.

to sweep sand away from one spot and heap it up at another.

because here the feet suffer no hurt.

e.g. when the wind has drifted the sand on to the crest (ridge) of a sandhill.

e.g. a creek or channel.

e.g. the wind's action on water.

or ngandri marduka

used of salt water.

with one arriving after the other.

of stone on a rock wall.

undermined [by water] and thus jutting out.

rain without storm or thunder.

not to speak.

and walk away.

to kill a man so that he is forced into silence.

on either side of the head.

not those on the fringe.

as far as the water level.

i.e. bed of a lake (as far as the water extends).

to make a dream wet, to stick a dream in water.

sick man who, in the heat of fever, keeps on imagining things.

whilst sojourneying in a strange land.

that has lost its way [in a chase].

when no water can be found.

when they die.

when beholding his petrified body.

e.g. when coming to a camp and finding nobody there.

when one hasn't any.

Here the father is near-by.

The big toe is the 'mother'.

i.e. male dog. Thus in the case of all male animals.

to have no father.

e.g. for the heat to cause a craving for water.

[This word is used], in general, for anything that stands on its own, of whatever kind or species.

by killing the father, after the mother has already died.

i.e. to cut oneself off from one's relatives by going to another tribal territory.

e.g. the crows.

or local shower of rain.

name by which one man refers to others, when he talks magnanimously of himself.

to throw someone back whilst journeying along.

e.g. when two [music] sticks are struck together.

The cold weather does this.

e.g. thunder, waves, wind.

who has grown thin.

when it has got wet.

when one hasn't eaten anything.

i.e. a person slow in thinking, and not as alert as others.

for a certain topic to be well discussed.

for rain to stop and then to start up again

when numerous saplings come up out of the ground.

e.g. when one is travelling about and time and again comes across gibber plains.

when birds keep on laying.

e.g. in a well.

when, in consequence of the drought, there is less and less to eat.

when prickly plants Reuther: "das Stachelkraut". keep on growing better and better.

e.g. when a lot of edible plants grow.

e.g. when, in a walkabout, one penetrates deeper and further into the sandhills.

to keep going faster while walking along.

[or get worse].

for more and more to be erected.

for more and more to congregate.

in light as well as serious vein.

to say something about him which stirs up trouble among his relatives.

because it is badly built.

At first it keeps on getting colder, then it [gradually] gets warmer.

after something to eat has been thrown into the water.

to beat [or anticipate] the rain by building a wurley.

to put it to sleep first.

to send advance notice and then to arrive oneself.

to a number of others.

to those already buried. To kill a man in order to equate him with another who has been killed.

to mix it together with other seed.

when there is already one available.

moisten seed before grinding it.

e.g. as when a flood adds a supply of fresh fish to the old.

to marry them

to equate two killings, and thus settle a feud.

to spin a longer thread.

e.g. when a second child is born.

to strengthen a windbreak.

to focus many eyes on the same object.

[to get] many people to lend their ears to something.

e.g. dilly-bags.

This is the name given to fresh [edible] plants, because they readily cause vomiting.

e.g. when caterpillars have eaten off the leaves.

e.g. something like a tree-stump, which from a distance one takes to be a human being.

cold or warm.

to wait until an animal comes out.

to work for so long at [making] a boomerang, that one arrives late.

not to gather something to eat.

to hold long deliberations.

to sleep in a long time and therefore not get away.

literally, 'without type', 'without delay'.

not to let him go.

because one cannot make fast progress/

as these are painful.

since it is a heavy one.

because it cannot walk fast.

because she cannot walk fast/

or: for the wind to delay one.

to have a good knowledge of it/

e.g. beside which one has buried something.

to know that he is soon going to die.

either the devil, or a human spirit.

to know the signs in the sky.

how far it has advanced.

to know (for instance) how many months (moons) one has been away in the bush.

to recognise signs on the sun.

to know that it is going to rain.

to know the various constellations.

to know whether it is the shout of joy or the wail of death.

whether someone has good or evil intentions.

to know what someone is thinking.

to read in a person's eyes.

whether it is strong or weak.

whether one has painted himself attractively.

i.e. to know that one is going to be killed and must die.

[lit:] to leave it behind for somebody else. When an old man knows that he is about to die, or that he is going to be killed, he passes on all his experiences [and] all his secret knowledge to a friend, a brother, or preferably his [own] son. He tells him that the ways of his people (kana mangini religion) must not die out; therefore he is going to tell him everything. He relates his life's history especially, of course, his great[est] deeds, and all his religious knowledge, so that it may be preserved for posterity.

to the male members of his family.

when absent from one's native land.

because he has to fetch his own firewood, etc.

since all its people are deceased and gone.

Thus of all, to whom one is related.

e.g. when a camp is surrounded.

also ngunawajirka.

to entice along more people.

where it is broken down or breached through.

from which [point] one starts to turn back again.

to look inside to see whether there is an animal in it.

from behind a bush.

to see whether there are birds about.

by peeping over a sandhill.

to see if there are footprints on it.

through an opening or aperture.

when one doesn't trust others.

when one says this, another that.

nest of a bird that lives on the ground.

i.e. in which the people have nothing [to eat].

in which to lie down, i.e. a sleeping-spot in the sand that has been well scooped out.

i.e. one's native birthplace.

when camping in strange territory.

surrounding which there is little food to be had.

where there is lots of food to be had.

where people are often irritable.

where people are not quarrelsome.

where there are almost always people living, even the majority.

at a waterhole which never dries out.

where the moon is supposed to have originally risen, at Mangarani.

Ditjiminka, where the sun is supposed to have risen originally.

[i.e. the camp inhabitants]

e.g. when one after another arrives and settles down.

it always runs the same course.

walking along the track.

where people are always staying.

where there is always water.

to induce a person to stay away for a long time.

to lengthen a grave-mound.

to weigh it down, so that it assumes the right shape.

and not allow them to be exchanged.

by chanting an invocatory song.

so that they can be hunted with boomerangs.

literally, 'to hang up one's legs'.

when it is not coiled up.

e.g. a net, a dilly-bag.

literally, 'to illuminate or brighten up a place'.

e.g. the sun, wind, fire

to want flax

in order not to lose it.

to want to build one.

to want to fetch some.

to want more.

to want to fetch it.

on a small level flat.

not to walk too quickly, so that the heart (or the lungs) do not have to work so strenuously.

to give him some food.

to get it ready.

not to forget it.

with one's intelligence.

to want to search for something.

[to find out] who went along here.

to have a craving for it.

to go in search of eggs.

of mending it; [wondering] if it might tear; not forgetting it.

to want to cause trouble.

to reflect on which ones to engrave or paint thereon.

to take a different route on account of prickles.

to desire to have her; (or) to desire to give her in marriage.

e.g. when, in the course of a journey, one has been carrying a child for a long time.

lest, perchance, one be bitten.

to want some; to try ways and means of obtaining some.

intending to go.

e.g. the devil.

to think what it might signify, and what is likely to happen.

ie. not that one must die (on account of sin), but that one is going to be killed.

of soon staging a sacred ceremony.

therefore to go home.

to consider giving something away.

thus not to walk on stones.

therefore to collect some firewood.

so that they do not suffer injury.

when facing some superior power; to feel humble (in the Christian sense).

therefore to sit in the shade; to protect oneself, take care of oneself.

therefore not to run fast, nor to become overhot.

to protect it, hence to remain in the shade during summer's heat. Same as [5].

to reflect on what one has heard about oneself.

as to who might have done it.

to remember it.

to remember it

to help someone to carry out his plan.

to adopt one.

e.g. when it rains again.

by supporting a quarrelsome person.

to bury another person alongside of others.

to join in weeping [and wailing].

to help in a search.

to join in laughter.

to join in shouting.

literally, 'to add oneself'.

for one's [own] use or advantage.

when it is inhabited by numerous animals.

e.g. when a person is thirsty and is given a drink of fresh water.

as in 33.

[or symbols].

when [someone] concurs in an argument.

capable of running well.

in being able to endure a long period of singing.

who readily obeys.

when it rises straight up in the air.

offspring.

i.e. very eloquent.

e.g. a dilly-bag on a tree.

e.g. widows, children.

e.g. when no fights occur after the conclusion of ceremonies.

to become ever greener.

to grow fatter.

for the dust to settle, so that one can see further.

to be in the process of healing.

when a man lets his temper go.

for a child to develop.

to become greener.

to become more contented.

to get better ideas.

to acquire a nice shape in the making.

for a headache to subside.

to chew it into a quad (lump).

to finish it to perfection.

as when it drips (trickles) from trees and bushes.

The heat does this.

This is the name given to such trees and bushes as discharge gum [or resin].

trees and bushes do this.

when a person cannot grasp anything.

e.g. when a man maintains his ground, sticks to his opinion, or has firm principles.

i.e. a person who gives nothing away.

in a bad sense.

to know the time from the sun's position.

when hearing it again.

i.e. its meaning.

i.e. its kind or species.

literally, 'to know oneself with many things'.

to know when he will come or go.

to know who kindled a fire.

to know who has conjured it up.

which floats on the [surface] near the edge.

that lies round about.

which remains hanging [there].

This is said of a person who has just died and lies motionless. The same [is said] of all members of the body when they have atrified or become withered.

i.e. to render motionless.

to kill [him].

i.e. 'a killer'. Reuther: "der zu Spreumacher; Toeder". In this word there lies the implication that the person is smashed to pieces; this is the case during a vendetta. Here the person, in actual fact, is speared through and through and completely beaten up.

i.e. to straighten out the bad curves

when it is laid in the ashes.

that are used for driving rats out [of their holes].

literal meaning

A youth about to be circumcised has his arms stretched, and is forced to hold them up in the air. He is then led to the circumcision with upstretched arms. [Thus] he is expected to become japanguru fearless, burkanguru bold, manly, and nintanguru modest, shamefast.

to stuff it with grass and let it hang for a while.

to offer something and yet not give it.

to swing it [around].

[i e. a hand-net or landing-net].

to build it larger.

so that it stands up in the air.

on which fish are placed [or threaded] when taken from a net.

through much eating.

in order to have a [good] look around.

with which grubs are extracted from holes in trees.

in order to dry it out.

'to bless' in a certain sense.

literally 'child'.

o.e. to become more morose; to have more misgivings.

by walking faster.

to take longer strides.

to appear to be a very long track.

e.g. water in a creek/

one thing in this direction, another in that.

as when birds fly.

from a raw block of wood.

from the deepest part of a lake.

during its construction.

e.g. a string, a dilly-bag, etc. See ngudana.

bubbly moisture that forms during grinding of seed.

sap that oozes out of green wood when it is laid on the fire.

when it is being cooked.

when a man in a rage froths from the mouth

excluding the speaker.

as far as I can see and as much as I can imagine.

that I know.

that I have lived.

that lie at my feet, that I have caught.

that I can see and that I know.

that I know of and am familiar with.

that I know or can see.

that I have seen.

that I know.

that exist.

excluding my own.

that I know.

which cannot be eaten.

known to me.

that I know, etc.

[i.e. togather it all together]. A plain or a lake does this.

to hunt for all the animals in sandhills

in a restricted sense.

but not the shore.

lying in close proximity to a track.

where a [narrow] strip of rain [or local shower] finished up.

when conversation is [more or less] indirect and mostly bad things are said about the other person.

not to have brought them to the right person.

e.g. on a coolamon.

i.e. a similar type; the same type.

different-looking soil.

after a duststorm.

i.e. when one speaks differently from what one thinks.

i.e. another language.

i.e. an extraordinary wind.

e.g. a fire [to announce] a death.

[or likeness], when a child is like its father.

[or likeness].

when it is full.

when it is laid right in the ashes.

i.e. when it develops cracks [and fissures].

Wood, [too], often [does this].

when they are being baked in the ashes.

when it starts to rain.

[in reproach].

[in anger].

when tired.

to grow tired (or) weary.

when it is covered in green [grass].

from carrying something.

to place lots of logs and sand on it.

hot sand, while it is cooking.

so that one has no desire to live any longer.

when it stops beating.

to die of a heat-stroke, [or from heat exhaustion].

i.e. of sorcery ngilbi

i.e. after the devil Reuther: "Teufelaner". or a witch-doctor has stolen a man's heart.

to laugh so much that one can scarcely catch breath.

to calm down the wind (by means of an invocatory song).

by means of an invocatory song.

to be present when a man dies and press his eye[lids] shut.

to neutralize a debt [incurred] by gifts of exchange.

in close proximity.

e.g. that of old people.

to twist hair into string

with a stone knife.

e.g. when a child's hairs begin to grow.

i.e. when everything goes higgeldy-piggeldy.

to be painful.

not [to be able] to find one's way.

e.g. when a whirlwind turns everything upside down.

to distribute wrongly.

for a person who has been sunstruck to become delirious, confused.

when everything moves in front of one's eyes.

When a person is strangled, he first becomes delirious.

when he has deprived a person of his soul.

The person concerned has chewed too much [of it].

e.g. the devil. Reuther: "Teufelaner".

when a person is dead.

e.g. when a dog is dead and the blood in its heart has congealed. This is eaten.

e.g. when killing him.

i.e. to kill him.

to lure in a friendly way the man whom one desires to kill.

to mention place-names, as though they were there in front of one's eyes.

to announce that one has observed footprints over yonder.

by means of the sacred ceremonial songs.

to call people together, this way.

[from a man's beard], Reuther: "Bartkalkklumpen". See Volume XII, No. 472. as a sign that a vendetta is being planned.

to see how far it has advanced.

as a sign that the muramura marakandri is being performed.

as a sign that a mind[i]ri festival is going to take place.

i.e. not to forget it.

not to express them.

a cloud does this.

the sun does this.

for it still doesn't know anything.

in chasing an animal, it runs in the wrong direction.

not knowing either of them intimately.

not knowing where to find it.

incapable of weaving dillybags.

not realising that one could suffer sunstroke.

not recognising the value of bartered goods, consequently acquiring good things for inferior (bad) ones.

not familiar with them, unable to throw them.

to set out in the wrong directions.

not to fetch any firewood for oneself.

unable either to weave or to set one up.

not to distribute them correctly.

to mix up one ceremony with another; in the course of the ceremonial singing to go over into another [song].

[wondering] whether it is the right way.

e.g. to give the arrived [guests] no food, and consequently to receive nothing from them in return.

when they are fighting.

when they are biting each other.

in [many] words to maintain one's innocence.

[on the body].

to crawl around hither and thither.

when they whirl around this way and that.

flying to and fro.

agitated, swimming back and forth.

in a bad sense.

This is done through invocatory songs. They are to waken from their winter's sleep, and lay eggs.

by some manner of means to set them to work.

[e.g. it may be said:] "You shall have no peace until the worms have eaten you".

e.g. grass.

in the morning.

after it has rained in the morning.

to recognise from its odour what kind of animal it is

to smell on a person that he has killed someone.

if there are any in the vicinity.

after having touched something that has a [strong] scent.

of what someone has eaten, for instance.

i.e. for one's own benefit, e.g. cooked meat.

e.g. by putting green grass on a fire.

stalwarts. That is what very old people are called.

e.g. when a man takes no notice of a [hard] blow.

that do not get sore from stones.

that sends no rain.

when it has no sting.

that won't burn.

which is able to endure heat and cold.

i.e. when a man is not shy in the presence of women.

that feels no love.

not to let oneself be held back any longer.

not to want to be told: "all your talking is useless".

not to want to marry her.

rain does this.

not to succumb to one's feelings.

by means of an [invocatory] song.

without any mental reservations.

e.g. to tear out bushes [and shrubs].

literally, 'on the plain'.

i.e. outside of its hole.

but to eat it openly.

i.e. not only in the waterholes.

i.e. hanging freely exposed on a tree.

i.e. a nest that is not covered up.

e.g. when a person expresses his feelings quite openly and candidly.

human and animal.

when a person utters obscene remarks. The tutors in [tribal] law say: manaparla kana nari obscene remarks (about other people) spell a man's death

habitually occupied with prostitution

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

it drips a milky fluid when its branches are broken off.

Re parla see No.2553; while -ti is a suffix expressing a threat). Sharply observant, [members of] the pagan world have often given expression to their metaphors in names.

when, in spite of a lot of talking, folks won't listen.

when, after continual speaking, one is not being listened to.

Thus of all the members of the body.

by means of an invocatory song.

a lake does this.

to follow in the direction of the sun.

to walk in the direction of evening's red glow.

to aim at him with intent to kill.

because he didn't pay attention.

so that he can't go.

to calm the wind by means of an invocatory song.

to allow a stranger to settle down, [become a local resident].

where a lot of game is to be had.

e.g. when a man has no more friends who would be willing to support him.

they are not to leave.

this they do while sleeping.

when they are mating. Thus of all the animals.

[rain] cloud

outer shell of a tree, minus the heart or pith.

millstone without its jagged edges.

mouth without teeth.

its interior area or dimension.

for the rainclouds to form themselves into a mass.

for a person to grow fatter.

to grow fat

when it is dead.

to tell the news here, there and everywhere.

sacred ceremonies and songs.

since there are numerous lakes and waterholes within one's tribal boundary.

one's sisters.

because one has built it so nicely.

[in fact,] about everything that one believes one has in excess of others.

without wrinkles.

[in camp] and nobody out bush.

whose hair has been shorn.

without bays [or inlets].

i.e. when there are no more footprints [to be seen] beyond the local district.

that carries its young on its back.

on which water accumulates when it rains, but on which nothing grows due to [the nature of] its hard surface.

where [sacred] festivals are staged.

where the ceremonies of the muramura are staged.

where the fish are [put out] to dry.

i.e. when the sky is completely covered with clouds, so that not one single cloud can be seen [on its own].

wurley that is completely covered over, without any hole in the roof.

when a person has an over-all sufficiency.

with no islands.

i.e. when a person can hear nothing at all; totally deaf.

when someone gives away absolutely none of his goods.

e.g. when the ground is completely covered with grass.

covered with birds.

e.g. when one cannot see it on account of darkness.

in the ashes.

by huts or people.

only one's face to be peeping out.

whether it is full of water or not.

to submerge here, and come up yonder.

e.g. a wurley.

to reach inside and take something out

to speak across to the other side.

to call across to the other side.

[to the other side].

to cross over to the [other] end (of a lake); to come across [to this end of a lake].

to hear as far as the other side.

over here or over there, to determine what a person is doing.

in this direction or that, and reach shore.

[to the other side], in this direction or that.

[to the other side].

e.g. to tell someone to go away.

from one side or the other.

to break down bushes to enable someone to get across.

to whisper to someone standing opposite.

to cut a man standing opposite with a stone knife.

in this direction or that.

to lie at the breast and drink.

Here [now] are listed all those plants which bear their seed in pods or capsules.

i.e. to chant invocatory songs, so that fruit sets.

i.e. auntie, child speaking.

he can smell a long way.

e.g. when a person is long-winded about something, while pondering over it.

i.e. when lots of people are walking one behind the other.

to stay hot for a longer period.

for a fight to develop into something more serious.

during an emu drive.

from an epidemic.

that doesn't part from its handle.

e.g. in one's work; in one's resolve.

two adjacent-standing rock-walls through which the water has broken [its way].

literally, 'for the knees to stand'.

to be sleeping on one's back with the knees up.

e.g. sunset red.

e.g. the skin.

to listen in [dead] silence.

so that it happens with greater speed or intensity.

not to let go of something.

e.g. a millstone inside a wurley.

for the holes to exist.

for there to be a lot of grass.

e.g. when rainclouds [hang low] and move about close-by.

no more to be killed.

for the wind to be in the south.

when the sun rises.

so that [a fire] burns or lights up.

without plants or bushes.

shaved-off beard.

i.e. when an animal's hair has been singed off in the hot ashes.

i.e. empty burrow without footprints leading to the entrance.

when a man has no helpers.

without hair, i.e. a bald pate.

i.e. no grass [growing] on it.

without weals or cicatrices.

Used in reference to birds, when they have lost their feathers.

when body hairs are singed off.

to become a bald pate.

as when people agree in their judgement over the actions of another.

in reference to rainclouds.

[The wind does this].

that is to say, it fills the hollow places with water.

devoid of any more feeling for anything.

without real meaning, [or] of little consequence.

e.g. of old people.

so that he can say little more.

e.g. a waterbag that leaks.

when a man does not know his [traditional] ceremony.

said of one who always stays at home.

of one who has a wife, unlawfully given to him.

[designs, or symbols].

one who is always busy.

i.e. until nothing more remains.

until there are none left.

until it is all gone.

until they are all gone.

in old age.

or discontinue.

or die down.

or to diminish.

to become thinner.

to talk less.

to burn all the firewood.

to bury it.

by means of a fire.

to command it to be still by means of an invocatory song. The same alplies to fish and to birds, etc. by means of magical songs.

Following are all the edible caterpillars and grubs that may be listed under the genus of padi.

without making lamentation.

to have not even a little, thus nothing at all.

don't protect him!

not to stay by a patient.

not in the dark.

for the clouds to become empty.

for longing, yearning to subside.

varieties of seed are given in the following.

by means of invocatory songs.

whether full or empty.

e.g. when the water washes out a huge hole.

when one's strength is abating

not to yield to it.

proud of one's good eyesight.

to be proud of one's ability to speak.

because of the many people [who occupy it]

e.g. in having a fiery-natured elder brother, or in owning a fishing-net that catches a lot of edible fish, etc.

something one does by hand.

especially of dogs, when they grow accustomed to somebody and like to go along.

e.g. the bodies of the muramura.

e.g. when a person mistakes a mirage for an expanse of water.

e.g. when dewdrops at dawn adhere to the grass.

in the morning, [i.e. at dawn].

e.g. eggs.

e.g. in dreams, or at the departure of human souls.

e.g. a new song (wima).

generic term.

as when, e.g. upon waking up, one is not [fully] conscious immediately.

e.g. when a man, on account of the heat, almost loses his reason whilst travelling without water.

It is the devil who confuses and bewilders the mind.

not in his right mind, e.g. when he has been travelling all day against the wind.

unintentionally and thoughtlessly to take along this or that belonging to somebody else.

person who is constantly out bush and seldom returns to the community.

dying during the night.

not properly knowing what one is doing.

[with a boomerang].

to lose one's way.

so as to forget about them.

no longer to understand them.

e.g. when a person has caught a chill in the rain and [consequently] suffers from a headache.

i.e. to have been the cause of it oneself.

This is caused by spirits, wind, rain, cold, heat, etc.

when several people have had a dream.

inside and outside.

all over the body

for a lake to become fuller [and fuller].

for a track to extend further [and further], so that one doesn't reach one's destination.

for subsidiary tracks to lead off [from it].

so that a view is gained in every direction.

for the view to broaden out, so that one can see far and wide in every direction.

to lie scattered about.

for a sickness to spread.

e.g. when the sun is covered first by a smaller, then by a larger cloud.

for eyes to grow clearer and [able to] see more, e.g. when one wakes from sleep, the vision gradually clears, and one looks about one more and more.

or meet with [general] approval. This may apply to a song that was bequeathed in a dream by a deceased person.

for a [ceremonial] song addressed to the deity to become widespread.

by means of an invocatory song.

popping up here, there and everywhere.

bird of the male sex.

bird of the female sex.

i.e. [a place] where they sit down together in flocks.

petrified eggs of the muramura.

that appear only from time to time.

to request birds' eggs [at the increase ceremonies].

when a flock flies upward.

[with a boomerang].

[to enachant by] a ngilbi sorcerer

to call birds forth by means of an invocatory song.

e.g. as a crow..

e.g. by their noisiness to announce someone's approach.

such as the tiwilitja. If one catches sight of these birds, there must be water in the vicinity, for they do not fly far away from it.

e.g. when the kurukuku and murlapara ascend high into the sky in the morning.

the godagoda bird.

such as the kapakaparunga. If one of these cries out, the devil is certain to be near-by.

e.g. the tindritindri which say: "build your wurleys".

when they happily twitter and hop around each other.

e.g. the kurubakula.

e.g. the milkiwari.

If a kirki is perched anywhere a goanna is sure to be in the vicinity.

e.g. the kutjikutji and the wipaburuburu. These birds live mostly in the vicinity of humans. When a person hears one of these calling, he may assume that there are people close-by.

e.g. carrion birds [or birds of prey] such as putandara wulu. If a search is being made for a dead man or for someone who has perished of thirst, and a putandara wulu is seen perched somewhere, one may [safely] assume that the dead body is in close proximity.

This is said of young birds that have not yet attained full growth.

This is done by way of invocatory songs [or increase ceremonies]. Reuther: "Gebetsgesang".

i.e. to perform [increase] ceremonies Reuther: "Gebetsgesang" for birds, so that one may have birds and eggs to eat.

It would be more correct to say: a narrow track or footpath. People usually travel in Indian file one behind the other, on account of prickles and snakes.

proceeding from out of the burrow.

[These birds] most times come to water along one and the same track.

from out of its nest. This applies only to land birds.

i.e. the path taken by people from the camp when going to fetch water.

i.e. creeks and watercourses.

of a person or animal that has passed only once in that direction.

along which the ants travel.

route along which hair-string is bartered.

route along which [animal fur] rugs are bartered

i.e. wherever they wandered.

along which witch-doctors travel.

trail one habitually follows when going out to collect seed.

i.e. little used.

i.e. the main communication route from one camp or waterhole to another.

along which spears are taken for bartering.

i.e. along which firewood is brought [into camp].

along which only women [are allowed to] walk.

bald patch straight across the head, with [some] hair still on either side, hence, a bald pate lengthwise.

during the gradual process of being walked over [or trodden down].

i.e. to tread down a new track.

e.g. a shrivelled up dillybag.

e.g. fire, water, rain.

e.g. rain, etc.

i.e. to occur with increasing frequency.

for so and so to be the [subject of] conversation.

unable to keep it to oneself.

with which a [stone] axe[head] is fastened.

not pinaru

with which decorative designs are engraved on weapons.

when a person is sick unto death.

to check the intermittent gusts of wind by means of invocatory songs, so that they don't become too strong and carry everything away with them.

spot on a particular area of ground.

an understanding for something which is at variance with one's own ideas

the space between upper and lower lip.

e.g. a door.

e.g. to weep, to speak, and thus display one's feelings.

for a grave-mound to sink. This is a bad omen.

e.g. when grass dries off, the local inhabitants become fewer and fewer.

not to give her to the right man.

by dying.

so that another person can also sit down.

in favour of his son, so that when he dies his son may take his place.

to separate people into two groups and take up a central position between them.

of water.

literally, 'to place oneself on tiptoe'.

in order not to see or hear (something).

[or kaworka].

[or purukuru].

to which a fishing-net is fastened.

[in the shape of] a ring . Reuther: "der Wurzelring beim Fischfangnetz". , used [for making a hand-net] for fishing.

pared of its bark.

has seed pods

[for the land] to become timbered; for trees to grow on it.

Wherever these trod in the course of their wanderings, a tree sprang up.

Wherever they camped, trees sprang up.

Here a tree [would] spring up.

one who has never left his tribal territory.

[for food]. Seeds such as: ngardu, wirra, kuntjiri, kalju, etc.

e.g. when there is no rain and everything is dried up.

e.g. when no rain-clouds come up.

when the atmosphere is [filled with] dust, and when the rays of the setting sun extend far across the heavens.

i.e. when people no longer walk along a previously used track.

which was previously inhabited by people, but now no longer.

e.g. when these shed their leaves due to the dry conditions.

i.e. people who come in from a drought-stricken area and settle down as guests.

and not recede.

This applies to the wind, the sun, grasshoppers, and caterpillars, etc.

i.e. one who always wants something different.

e.g. when looks change.

i.e. when their expression changes and one can see that a person has different intentions.

i.e. when a man instantly strikes at random to kill.

of animals, people, things.

e.g. an extraordinary wind.

e.g. in the sky.

i.e. when it has a peculiar appearance.

e.g. of animals with which one is not quite familiar.

i.e. [a sky with] an extraordinary appearance.

indicating [in which] direction.

e.g. in the case of a sick man.

i.e. to come to a different decision.

e.g. from that of a boy to that of a man.

clash of weapons during a fight.

low, dull roar or rumble.

marriage over a dead man.

e.g. when two men have properly exchanged their [respective] sisters in marriage.

i.e. a marriage that has not been consummated in accordance with the laws of the [tribal] elders.

that lives under the bark of old trees.

Cf. [1].

namely, that they are on the way.

Also an honorary title for old women.

i.e. the sun.

when a person has a lot to say.

on top of water.

during full moon.

i.e. to be well versed in the legends, ceremonial songs, and manners and customs [of the people].

i.e. always to be thinking of something.

i.e. one who can blab (prattle on) a lot.

This [verb] is applicable to almost every adjective quoted above.

to feed a child, so that it grows up; to rear a child.

by means of invocatory songs.

i.e. an important person.

that trickles from gum trees and is readily eaten.

lives in hollow trees, is readily eaten, and from whose fur pubic coverings are made.

as also pirra ngurra and pirra wili.

also pirra ngama for women who interpose or mediate in a fight.

one of the mardu 'totems'. In Vol. X, p.2, No. 50 Reuther describes this animal as the '[native] cat'. A.W. Howitt (in "The Native Tribes of South-East Australia", pp.91 and 94) refers to it as the 'rabbit bandicoot', synonymous with the kapita.

This attracts a cool wind.

With it the wind dies down.

Half the moon has already disappeared.

[Actually], there is no more moon. cf. koda. Refer to No. 223-33 and No. 2626-61.

Every place of origin is [called] a piti, [likewise] every stump, and every fat end.

place where tobacco grows.

around which smaller camps are to be found.

Thus for all shrubs and bushes, etc.

e.g. when, pursuant to the killing of two men, friendship has been established but is then broken again.

when the [top] end of a dilly-bag is sewn shut; or when there is no opening in a thing; or when one can find no way out of a difficulty.

in single file. When one man walks behind the other, he carries, as it were, the podex of the man in front of him.

A man is so named, when he has already killed a lot of men.

i.e. an abusive term, deserving of death.

i.e. to tell where and how a rumour originated.

e.g. to cut through the tap root of a tree, so that it now falls [to the ground].

e.g. when even the firmly lodged members of a camp vacate the place, because they are forced to do so.

This is what a man is called, who has occasioned the killing of another.

one who hangs on to his possessions to the very last.

The same applies to all creatures.

to perform movements during a ceremonial song. To stamp with the feet is called kilina.

[kangi a practical jester] cf. No. 520, No. 583.

e.g. like a dog with its young ones.

Girls do this.

at letting them ascend in the smoke [of the campfire].

literally "shoulder-bone".

for waves to tumble over [each other].

from off a shield or tree.

when persuasion or dissuasion is of no use.

this is an indication that someone is about to arrive.

when lightning strikes it.

out of a [wooden] dish.

for it to start raining.

so that the dust whirls and rises.

to spill water whilst going along.

so that it flies out of the pods.

to display it contemptuously to someone.

everybody having received some.

whilst chopping [wood].

away from the waterholes, after rain.

when one has aimed into the middle of a flock.

so that they become scattered.

to hand them around this way and that.

to marry them off this way and that.

to send them out this way and that.

to give it away here, there and everywhere.

through this person business [transactions] must be handled.

e.g. things belonging to my father.

i.e. articles for which other goods have been exchanged.

i.e. articles for which other goods have not as yet been exchanged.

e.g. on a tree.

made from pounded seed.

after one has been wading through it.

when the atmosphere is filled with dust.

as he is seen emerging in the distance.

when a person is nearing death.

i.e. when many people are dying.

due to the miry bog.

e.g. a fishing net, a dilly-bag.

in common (excluding the speaker).

these think alike.

including the speaker.

in contrast to a portion missing.

many already killed (slain).

e.g. a dilly-bag full to overflowing.

i.e. so many footprints that individual ones can no longer be distinguished.

e.g. everybody full of sores, all the wurleys full of people, all dillybags full of seed.

for many animals to exist.

for all the people to have nothing to eat.

for lots of people to be there.

for boomerangs to be flying right and left in the course of a fight.

so that one doesn't know any more what to think; [also] during sleep.

for everybody to have a sniffing cold.

everything full of rats; [rats everywhere].

when one has lost something in the sand.

so that one can walk through.

from a considerable number.

Both indicate rain, saying: Fix up your wurleys now!

brush material used for the roofing (covering) of a wurley.

without its grass covering.

in which the net-bags are lying.

in which petitions for rain are offered up.

i.e. the reflection of a person's shadow.

sending some here and some there.

sending one group in this direction, another in that.

to send one message in this direction, another in that.

giving one in marriage here, another there.

when, pursuant to the killing of two men, [one on either side,] peace has been established, but is broken again.

when a person has a cold; otherwise it is gildi.

literally, 'pus of the head'.

when ready for spinning. This is acquired from the following bush varieties: mutja, duntji, kutjanduru, Reuther spells this word as kutjawonduru in No. 408 and No. 2756-69, but as kutjarandaru in No. 3050-90. tunadura, Reuther spells this word as turatura in No. 405 and No. 2597-52. talpatandra, wajarla, and ngamakatakata.

on the head.

for sandhills to grow higher and higher on account of the winds that blow.

to gain in strength.

for grass seed to ripen.

[in size], getting thicker (fuller) and heavier.

[increase in size].

[or develop].

Similarly, the toenails.

e.g. those of a young maiden.

[lit:] eye-feathers.

[for a person] to turn grey.

big, bigger.

become fatter, stronger.

This has [particular] reference to the invocatory songs.

to fall out of one's hand.

shooting star.

e.g. from a tree.

when it has been hit.

or tumble down from the edge [into the abyss].

after one has had a lot of children.

[as the result] of an eye-disease, therefore always to be looking at the ground.

[or come off].

to wait until it is on the wane.

e.g. a child, or a blind person.

This stirs up trouble, and not seldom leads to death [or killing].

by saying shoo!.

and then to appear itself.

so that they cannot escape.

and throw dust up in the air at them.

out of self-protection. palkaljurani pupaterina to protect oneself against wandering witchdoctors disguised as crows If a flock of cawing crows comes flying along when a man is out bush, he believes them to be disguised witch-doctors who are bent on soul-snatching. He attempts to guard himself against them by charming Reuther: "durch Bereden". them, so that they cannot take, steal, or rob his heart.

from bones with one's teeth.

to tear off a piece of flesh from the body, e.g. a dog.

deliberately.

This may express itself in joy or in lamentation.

in the ashes.

Similarly for hands.

e.g. a dog.

rain that is seen falling in white [sheets or streaks], like dust.

when the ground is as dry as powder, especially on the plains.

sky overcast with white, fog-like clouds.

that is not rubbed in with fat.

said of a person who is stingy or mean.

where there are lots of coals lying about.

i.e. [in reference to] their leaves.

The wind does this.

i.e. filled with vexation, discontent.

one who takes a big mouthful.

e.g. with birds.

of animals and humans.

a spot outside camp, where children and even older folks often play, or where they hang around.

i.e. a place where one can see from the animals' footprints that they have here been racing around together.

literally, 'mouth playground'.

where dogs frisk about.

place where deceased used to camp, that is, his place of residence.

[place] which birds are fond of making their habitat.

Similarly of the young [unmarried] girls, of the children, and of animals.

for meat to be so fatty, that, while a man is eating, the fat oozes out of his mouth.

This is a common saying, when the wiluru bird In Volume X, page 1, No.16 this is described as the 'curlew or sandpiper'. is [heard to be] calling out. It is an indication that heavy rain is on the way, and that one will need to wade through a lot of water.

when it is hurled through a man's body.

for an egg to crack open whilst cooking on the ashes.

for it to start to rain heavily.

at birth.

in the heat.

e.g. no longer to search for a wife.

Used in reference to all sorts of things.

in close proximity to the speaker.

within hailing distance of the speaker.