There is a law, [which says]: wata bamamau! ngopera kalkau jela wapala don't take anything beforehand! For example, don't go out on your own immediately after a rain, in order to choose the best of this or that fruit), but wait until all go out together. Whoever transgressed this law, i.e. whoever was a bamamanietja, was murdered, more often strangled. At Wakatani, in the vicinity of Lake Hope, a man and his wife were once murdered and destroyed by fire. The point is, the transgressor could neither be honourably buried nor mourned. If anyone cast his [covetous] eyes on a beautiful maiden, it was said: nauja bamateriji he has picked out the best one for himself
Anyone occupied in bread-making may touch neither his beard nor his hair, lest some hairs fall out. For this reason he keeps a small stick lying at his side, so that, [if necessary], he can obviate a possible itch or ache.
The main point of interest in regard to this word, is that if someone wants to start a weapon-fight and has already given vent to his feelings, [another person] prevents from carying out his intention. [He does this] either by admonishing him in [so many words], or. by locking his arms in a firm embrace. 'Native' doctors frequently do this. Yet this word is applied in all sorts of different ways. Oftimes it even approximates the word nganarawalkana which is used in the same sense, though it refers more to things. kintala dauadauaramai keep that dog away lest he bite me. mai, wapau ngapa kulkala, tananaia tampangara dauadauala now go and guard the water [by] chasing away the pelicans Should there be a pinga or some other hostile group, of whom it is believed their intentions are no good, a deputation of three or four men, and, under certain circumstances even women, are immediately sent out to dauadauana them induce them to change their mind, so that it should not reach the point of fighting and warfare. Dauadauana is often used as [a point of] reproach, for example: minandru jura wata dauadauana warai? why did you [pl.] not take preventive action? The fact is, it is customary among the 'natives' that when two men become involved in an argument, someone holds them in check. Anyone who does not do this is considered a coward. Now, it can happen that when the men become involved in a fight, one group of spectators [tries to] hold then back, while another [group] urges t on. This is what gives rise to disturbances and various] shouting back and forth. An example of dauadauana, in the sense of to encourage; persuade is: poto jinkani muntali ngamalkamai, wata morla jinkiau keep your things to yourself; don't give anything more away If, for instance, someone kills my brother, and, for some reason or another, I at first do not feel inclined to avenge the murder, postponement does not mean abandonment. So as not to appear a coward, I must wreak out revenge on him at least to the point where I commit some act against him worthy of death. The tearing down of a stranger's wurley is one such act. If then, at a favourable opportunity, I enter the camp where my brother's murderer has his wurley, I set to work and tear it down, for everyone to see. For this [act of] demolition I have deserved to die. Now, if the owner of the wurley asks me: "Why are you doing this?", I simply reply: "You already know the reason". Everybody in the camp now dauadauana intervenes; takes preventive action lest the offended man loses his temper. When that has taken place, the death or murder has been avenged. I have insulted the man concerned, just as if I had killed him; and he has had to put up with the destruction of his wurley. The people now sit down together, and the whole matter is settled.
When the other men are absent from camp, one of them, as a rule, stays behind. The one who remains behind is responsible for anything that may eventuate in camp, as well as for all property that is left lying around. If a stranger enters the camp during that time, and wants to make a fire with some of the wood brought in by other men or women, or wants to make bread from some of the seed that may be on hand, the camp-supervisor dauadauana intervenes 'to prevent' this. It is, of course, an express principle that nobody may walk into the camp of another person while the latter is absent. If anyone fails to observe this rule of etiquette, he gives rise to [serious] trouble. However, the camp supervisor is the first [person] to be taken to task. If he can say: ngato ninaia bulu dauadauana warai I tried to restrain him he has saved his reputation, for he is not in the position to start a fight on his own. Often, therefore, the intruder Reuther has inadvertently written "Eilindringlich" for Eindringling. must pay the 'penalty' with his life. At times one can observe a 'native' hanging his net-bag on a tree, in order to keep it safe for the time of his return, since it may have got too heavy for him to carry about. It would not occur to anyone simply to examine the contents of the net-bag, much less to take something out of it, for serious punishment would await him [if he did], since the culprit could be easily detected by his footprints.
This is the name given to the pirra-pintamara when they proclaim the laws again and again. Special emphasis is placed on the constant need to exercise restraint (dauadauana), for in this way many people's [lives] have been saved. [To quote] another instance of dauadauana. Let us suppose, for example, that the son or daughter of an old woman has died, whose husband also is already deceased, and who therefore cannot take vengeance in respect of her dead child. Nevertheless, since vengeance belongs to the common law of life, she puts on a dance (kumana) in order to rouse and incite the camp-inhabitants to take vengeance [on her behalf]. Because she does this repeatedly, usually during the evening, the local young men confer together and then go out on a vendetta raid. Thereby they dauadauana the mother, that is, without saying a word, they induce her now to be satisfied. Here is another example. If the circumcision of a man's son is about to take place, his father is nintali ashamed. Since the young man's mother and brothers play a leading role in this connection, the father is dauadauana, that is to say, he must sit down isolated and alone in a wurley, unable to attend the [actual] circumcision. Only after the wound is healed does he get to see his son again. Or, if 'native' man visits another camp and is neither given pitjiri nor kindly received, he returns home buljubulju sullen and bad-tempered relating how he has been treated here and there. The local inhabitants look unfavourably upon this [form of] treatment and [advise] dauadauana, i.e. they forbid [their people] to do the same thing when an opportunity presents itself.
This word is used particularly in connection with matrimonial unions. To be able to enter into a mutual marriage arrangement, the point at issue is that each of two men has a sister whom he can give to the other; thus they become mutual brothers-in-law. These two brothers are not altogether unfamiliar with the fact that their respective mothers-in-law have already had their eyes on them since their youth. And so the way has been gradually paved for the mutual family relationship of the future. Hence the two prospective brothers-in-law have been friends already since childhood. They eagerly stick together and often go hunting together, etc. This friendly relationship has always been noticeable to the prying eyes of close neighbours, who can readily see what the ultimate intention is. Everyone, however, is cautious about wasting any words over the matter [or passing any comment on it]. On some special occasion, maybe at a ceremonial dinner, for example, or during a circumcision festival, the two elder brothers [of those concerned], or, in their absence, their mothers or else the nearest influental relative, step forward in public and proclaim the matrimonial arrangement in everybody's hearing. The announcer marks two strokes on the ground, which he divides squarely across the centre, and says: 'Ngaritjalina shall have Kurakani to wife, and Womalina shall have Ditjiminka: ngato ninaia dantjamai I confirm this Thus: Ngantjalina [male] = brother, Kurankani = sister, Womalina = brother, Ditjiminka = sister. Diagram 1 goes here. This now is called pinta manduribana to confirm a marriage contract, somewhat after the manner of tying two ends of string together in a knot. The mothers of the newly-weds are not unready for this moment. Already for many a long day each of them has been carrying around the pair of kapita tails together in their net-bags, albeit secretly. This has its [own peculiar] significance. Just as the two pair (representative of those who are later to marry) are lying side by side in the mothers' net-bags, so also the hearts of those intended to be united shall eventually find their way together. Now that each of the couples has been joined to a partner and the future marriage has been confirmed (dantjamana), each of the mothers steps forward and shows in public the two toa which they have this long while been carrying around in their net-bags, thereby indicating that they are agreeable to the contract. All who are present now burst out in obvious jubilation and are glad at [the news]. At this both the brothers, the mothers, and in fact all who are involved, feel themselves not a little flattered. Such a marriage, that has been confirmed before a whole crowd, is inviolate and firmly indissoluble as long as the newly-weds shall live.
In this instance the women are called 'children'. Women are sent to where men are in fear of their lives, for no woman may be killed.
If one man aims in this direction, the other aims in that. nulia ngana kirrali nurujieli kalabana warai, ja jeruia ngali wonina warai tirimalila he me (acc.) with a boomerang quickly answered and so we both began to fight I threw a boomerang in his direction, and he responded by throwing [one] at me; in this way we started a fight
Should hills or trees prevent a man from making his presence in the neighbourhood known by means of a fire-stick, then he may do so by making a hollow (echoing) sound with two boomerangs. Or should a man, by means of a firestick, betray [the fact] that he is not certain of the track, or that he is seeking to attack his enemy by night, he lets himself be heard in a soft echo, so as not to become separated [from others] in the direction of travel. This also serves to lure one's companions [to join the ranks]. For example, one man asks in an echoing note: woderi jidniji where are you? And the other replies in the same echoing note: ninkida ngani here I am
This boasting applies mainly to physical strength. When this type of man was overpowered by others, he had to sing his mura [song] like a man was forced to do, when he was condemned to die. Judged by pagan standards (custom), this was a great humiliation.
The karladiri squats inside the earth for years, emerging [only] after a good rain, in order to croak and then just as quickly to return to its eternal sleep. The Aborigines eat it. During a dry spell a man can save his life from thirst through one of these [frogs], for they always have a belly full of water. They have also been placed in rank among the Kararu mardu. Anyone who belongs to this mardu may not eat this creature. If anyone were to try it, it would be said of him that he 'eats himself' (tajiterina) and he would be described as 'a dog' (kindala).
It is a grave insult to express the view that other people's children are not nice. It is usual to flatter parents for having lovely children.
a [man] who stays well away from the camp. This is the name by which particularly the unmarried and uncircumcised young men are known, who are no longer allowed to stay in camp during the daytime on account of the women and young girls. Cf. karuwalila. The animals, too, that feed only on herbage (grass), are called kantala grass eaters, i.e. herbivorous animals.
When young folk of the male sex want to come into camp at night, they are obliged [while still] some distance away to kaldra ngankana, [i.e. to make some inarticulate sound, in order to attract the attention of the elders].
The last of these was Tjampana or Wontjampatjampana by name, meaning 'continually to kill'. He died in the year 1885 and lies buried at Kaparamara. The otherwise hereditary office of chieftainship vanished with him. (See book page 449).
These men supervise bartering transactions, so that there is no shoddy dealing on either side.
The ringleader of an expedition that goes out to bring back chewing-tobacco.
rain corroboree boss, [or] ringleader of [a ceremony] requesting rain.
The wind corroboree boss, when the point of concern was to produce wind. One such man was Wulpulina
The corroboree boss of the sun, when it was a matter of either cooling off the sun or letting it burn fiercely.
The above-mentioned kapakapara were under the leadership of the kapara. They knew the legends and songs (prayers) of the individual muramura, and therefore comprised the producers, song-leaders, and directors of those who were gathered [for the ceremony]. Particular attention was paid to their being physically strong and able to speak well. For consideration to this position anyone could work his way up. But especially would a kapakapara diligently train his own son, so that he too might [one day] become a kapakapara.
milki, in this connection, are members of both sexes who run after each other. ngaiani milki kariji pudlana patalalu we eyes are pursuing both until caught we are going after the two lovers until we overtake them
During the summer drinking-waterholes are covered up, so that the water remains cool; in winter, however, when the water is drawn, glowing coals are thrown into it, so that it is not too cold to drink.
When, upon digging out a waterhole, the water is turbid and muddy, some clean sand and lime are cast in at night; in the morning the water is clear. If the water in a stagnant pool is turbid, some of the water is dammed off and distilled after the same manner.
one who causes something to disappear, Reuther: "Verschwindenmacher". so that, for example, no rain comes up, or no fish are caught.
Things that are beautiful in others [a man] always compares with himself. Constantly he says: ngani jeri I similar like myself, or as beautiful as myself
This is done, in order not to have to dig up the full length of the burrow.
In order to have a resplendent black body, a man rubs himself with fat. kana naujata maru kintjalkuruwai ngani jeri man he black shining I like he is a resplendent black man like myself ngani jeri like myself is a characteristic [expression] of the 'native', for he always believes himself to be beautiful.
This refers to the soul-snitching excursions of the witchdoctors
Two elder brothers, each of whom has a sister to exchange in marriage and who has singled out that of the other, wish to announce in public what they have already arranged confidentially. On the occasion of a ceremonial feast one of the two steps forward and says: warle ngali jinkimalila nganai? who we two exchange will? who will exchange his sister with me? First one, then another jokingly says: 'I, I,' etc. At length the right brother (as aforementioned) steps forward and says: 'we two'. The whole gathering is hushed in solemn silence. Both [men] seat themselves opposite each other. One of them makes two strokes on the ground with his finger [thus:] ======= and then crosses them diagonally in the middle [thus:] ====/====The two strokes on either side of the centre-stroke represent the intended couple: in every instance [this means] one's own brother and the sister of the other [man], or one's own sister and a brother of the other elder brother. The names are now called out. If nobody has any objection to offer, one of the two [men] taps the two lines with a stick and says: 'these two marriages are approved and valid'. And that is decisive for all who are present. If one of the girls objects to accepting this or that man for a husband, she is forced by her brother [to submit], because in that case the disgrace attaches to him. She is beaten, her head is shoved into water, she is even placed on an anthill, until she gives in. Generally, they [i.e. the unmarried girls] submit to their fate.
No-one is allowed to tread on this species of edible caterpillar.
The hairs are burnt on a glowing coal; these are then rubbed in the hands to powder, and with this the net is then rubbed in. The object is to [help one] bear in mind to weave a really long net.
It is of practical use to the Aborigines, insofar that they can obtain water from its roots when needed, and so save their lives. The bush is burnt down, the roots dug out, and the water then allowed to drip from these.
The people who venerate the kadnunka mura are able to do this. maltara emu feathers and small, sharp wooden sticks are [wrapped] in a piece of fur and hung on a tree. If the object is to bewitch people with colds, a stick is taken out and temporarily stuck into the fire. Then, whilst chanting the [appropriate ngilbi] song, Reuther: "Gebetsgesang" 'prayer-song'. However, I have substituted this with the more specific ngilbi (ceremonial) song. a man takes it and walks in the direction of the people who are to catch cold.
of women. Dance movements of women are made by [lifting up] their thighs, i.e. to prance about. (1) These movements are made in the course of a fight to goad the men on. (2) When someone has died, the women go around the grave, perform these movements, and wail at the same time. (3) When the Jeljujanti, Karangura, Jauraworka, Marula, Ngulubulu and Karingatata women and girls have devoured a deceased girl strange to the area, Reuther: "ausserhalb des Ortes". they bring her bones into camp in a [wooden] dish, during which they kumana prance about. Girls are eaten only by [members of] the female sex, and boys by the male sex.
as a sign of assurance. ngato nunkangu jinka-jutju matantaribana warai, nulu poto kampala nganai I to him string-debt have hung around, he things collect will I have hung a "debt-string" Reuther: "Schuldschnur". around him; he will collect the goods in my name. This man is sent to collect outstanding debts. The string certifies that he has been truly sent.
Friends often like to build their wurleys in this way, for by so doing they can engage in conversation together around the fire at night.
Washing with water is held in contempt for thereby the skin becomes dry and brittle Reuther: "sproede". in the hot sun, and it is then painful (so they say). Therefore they prefer to rub themselves in with fat, so that the skin remains soft and pliable.
The husband is the first to get up in the morning. After fanning the fire [into flame], he wakes his wife. She has already prepared everything for an early meal on the [previous] night. The meat is cooked, the seed pounded, and the jaua roasted, etc. The grown-up children sleep in an adjoining wurley, whither the mother brings them breakfast. While the husband attends to the meat, his wife [takes care of] the seed. If there is still a supply of meat on hand, the husband stays at home, looks after the children, weaves his net-bag (billi), or works on his weapons. If the wife has a reserve supply of seed, etc., she [too] stays at home.
If somebody finds a [grass] flat where he intends to gather seed, he erects a peg in the middle of it and attaches a small bunch of grass to it. Nobody will [then] gather seed here. Whoever does so is regarded as a thief.
If somebody has singled out for himself a small island in the Cooper's Creek during a time of flood, where he would like to gather eggs on his own, he attaches a bundle of feathers to a tree as an indication thereof. Anyone else who now collects eggs here is regarded as a thief.
A peg is driven [into the ground] above the covered seed-pit.
If a man has raped (assaulted) a woman out bush, she reports this to her husband by means of a small stick which she places among the seed in her coolamon. Her husband notices this stick, knows what it signifies, and asks who forced himself upon her. Not seldom such a man is killed in secret.
Characterised as bad, wicked, evil are [the following:] (1) kurujeli manina secretively to take, to steal; (2) kurujeli tajina to eat (something) in secret; (3) kurujeli nandrana secretly to kill someone (Killing out of vengeance, on the other hand, is permitted); (4) kurujeli padana secretly to elope with a woman; (5) kurujeli jinkina to give away another person's belongings; (6) jaura kaldri bitter words; (7) widlani karina to chase after women; (8) punpana to say 'punpa' Probably the equivalent of 'pooh-pooh' or 'poohhooh'. behind a person's back; (9) wijikurulana to say 'wiji, wiji' behind a person's back; (10) mita jinmana to throw dust in the air in front of someone; (11) mudla madlentji patana to say: "you have an ugly face"; (12) tidna wakawaka jidni you tiny foot (meaning 'you are a child and not a man'). (13) jedina to tell lies; (14) ngulku betrayal; (15) warawarapana to say something bad behind a person's back (to make slanderous remarks); (16) jedibana to deceive, to belie; (17) bakujeli dikana to say of someone that he did it (when it is not the case); (18) widla paltuni wapana [for a man] to walk along the same track as the women; (19) widla tidna nankana to tread step by step on a woman's footprints (thereby the husband is offended, because the impression is created as though the man is having an affair with his wife); (20) wokarani karkana not to call after a person when he is going away (this creates the impression as though one may have watched him and perhaps [even] laughed at him); (21) pantjani kinkana to laugh about a person's knees (to laugh about the way a person walks); (22) kinkalkana to laugh about people after they are gone (thereby the friends of those who have left are offended. Usually, [however], those who have gone are generously praised, in order that their friends may feel flattered); (23) pintapintakana to speak about a person's shortcomings or defects (It is not permitted to say: he has crooked legs, a bald pate, a funny walk, that he can't run, can't throw straight, has a bung eye or disobedient children, etc. Only in the course of an argument are bad remarks passed; then even a man's physical disabilities are given prominence); (24) kana nguruja noani pirkina to tease another man's wife (to play with her; to cast familiar glances at her; to give her presents; to help her carry something; to speak kindly to her); (25) kana waka patana to regard or call a man small (in his ways, his speech, his deeds, i.e. to regard him as trivial and unimportant); (26) mandrakaura jealous, envious (e.g. to be jealous of one's wife. Thereby the elder brother, who gave [the man] this woman, is insulted. In the contrary case, a married sister can receive a sound thrashing into the bargain from her elder brother, if she happens to be the jealous party. Despite this, jealousy among the Aborigines is very deeply engrained, ofttimes not without [valid] reason); (27) ngara dunkana to beat one's wife (for such a person one has little respect inwardly); (28) delkina to be disobedient (e.g. for a wife not to obey her husband, or for a girl not to want to accept an [appointed] husband); (29) milkirina to look lustfully upon a woman or young girl; (30) tjakakana to answer back (especially on the part of younger [men] over against their elders); (31) wondiri jatana to debar, to interpose Reuther: "ueber's Kreuz sprechen". I am unfamiliar with this expression. (i.e. to forbid to kill this or that man, when at the inquest he is accused with having committed sorcery on the deceased. Even a man's [elder] brother may not intervene in an instance like this. Either one has to sacrifice the life of another man in the camp to the bloodavengers, or place one's own life at risk and let oneself be killed. Examples exist of the latter [having occurred]); (32) kamana not to offer any bread or food to eat (the practise of hospitality. It is one of the gravest insults, drawing a heavy penalty, not to treat a stranger hospitably, even if one is not favourably disposed towards one's guest. The best is offered to him, even though the children may have to be deprived [or short-rationed]. Of course, one expects the same treatment in return. The stranger is given the choicest spot at the fire inside the hut; and often, whilst sitting at the fireside, one flings an arm around him, addressing him as neji elder brother the most complimentary title one can verbally bestow. One admires his lovely hair, his beautiful body, his deeds, and what he has to say. One takes him out hunting, and naturally loves to listen to the news he relates now and again, for the Aborigine has a particularly deep interest in this sort of thing); (33) mudla tarana to imitate some tomfoolery [or distortion of faces] Reuther: "Pfraze" instead of Fratze. (this is deeply insulting, leading to arguments and very often to death by vengeance); (34) narini kumana [for women] to dance around in respect to the deceased (if the death of a relative, brought about by sorcery, has not been avenged, and the men do not bestir themselves to avenge it, the women (who are related to the deceased) dance naked around the huts of the men, calling them by all sorts of nicknames, in order to stir them up. This reflects shame upon the menfolk. Therefore the language describes it as 'bad, wrong'. The men, of course, always want to play the boss); (35) mudla dirkana to turn away one's face (thereby feelings are deeply hurt, and the question is soon asked: why?); (36) manu mujarina parched, withered disposition (when a man doesn't speak anymore); (37) jatamalina to engage in verbal battle; (38) tirimalina to fight with fists; (39) kalamarlina to abuse or revile one another; (40) dikidikibana to wish someone dead; (41) diadialkana to shake; to beat (when a person has already been felled to the ground. When a man has fallen in duel combat, he has been vanquished and may not be beaten any further. When a troop of blood-avengers [plans to] kill someone, the man concerned must first get up; only then is he struck down.); (42) walpawalparana to hit someone (so that he slumps to the ground, then fall upon him and beat him further); (43) billi japijiribana to burn somebody's net-bag (i.e. to burn down his hut); (44) tjendatlendana to give someone a bad name, to libel someone; (45) kutji patana to call someone a devil; (46) mudla kalkalkana to vent one's anger on someone out of the group; (47) kindala patana to call someone a dog; (48) nari patana to call someone a dead [man]; (49) padipadi patana to call someone stupid; (50) jirijiri patana to call someone mad; (51) ngaltja worana to expectorate in front of someone; to spit into someone's face; (52) widla patibijiribana to call each other women (it is a grave insult to call a man a woman); (53) kanku patana to call a man a boy; (54) tiribaku patana to reproach a man (that he doesn't lose his temper and that he has no courage); (55) manukaruwali Reuther inadvertently spelt the word munakaruwali patana to charge a man as newly circumcised; (of having the feelings of a young lad who has just been circumcised); (56) ngaratalpana to set someone's heart on fire; to incite to anger; (57) kalakalarilkijiribamalina to hate one another; (58) kalikalibana to reject one's wife and take another; (59) muntja ngarakarana to tie the heart of a sick man together (not to help a sick man); (60) muntjani japali to be afraid of a sick man; not to come near a sick man; (61) kirilju patana to call someone a snake; (62) junkarina to become cross or irritable; (63) buljubuljurina to ignore a person; to pull a face; (64) dampadampalkana treacherously to creep along and kill (i.e. to assassinate [a man]); (65) kurukuru dijana furtively to aim at [someone]; (66) kurukuru kaluana to steal seed [for food]; (67) piltjaru ngankana to scatter another man's possessions around; (68) piti kipana to lead the life of a homosexual; (69) kidni karakarana to touch, fondle, or catch hold of a man's genitalia; (70) mita mudlani to throw sand into someone's face; (71) kujamaru waru patana to call someone a piece of rotten wood; (72) minkajiri waru patana to call someone an old grave; (73) kidni dunka patana to call someone a rotten [or stinking] genital
This [little animal] is dug up, so that the children can play with it. As long as someone was digging out the mouse-hole, the bystanders Reuther inadvertently wrote "Umsehenden" instead of "Umstehenden". had to blow up their cheeks; if not, the father would soon die.
The instructors in tribal laws [and traditions] say: jura wata milkirina najinanto kana nguruja widla, jura nari maniati you not envious should see men of other wives, you death [will] take otherwise you shall not cast your eyes on other mens' wives, else you will [surely] die
These are the people of today. From them have come the diversity of tribes, dialects (languages), and the classes.
i.e. a servant's permanent habitation or place of abode. This word bears reference to the tribal territory which has been allocated (assigned) to his servants (respectively to his people) by the tribal ancestor (the respective muramura).
When a woman experiences her menstruation (menses), each of the couple becomes unclean, and the above rule applies to both of them. When the menstrual period is over, the wife daubs herself with a little gypsum. On the following day she rubs the gypsum off, and smears herself with red ochre. Both are now clean [again].
When flax-thread has been spun, it is stretched out, moistened, and frayed out (like sailors do).
When one is out of water whilst travelling along in summer, it is customary to dig a hole in moist earth [somewhere] in the shade, in order to cover oneself over for [the rest of] the day, and then to continue one's journey at night.
This usually happens when it is planned to carry out a raid. One compares the men in one's own group with those who are likely Reuther wrote "allenfalls" 'if the worst comes to the worst', but the context suggests he will have meant "jedenfalls" 'probably, in all likelihood' to form the opposition.
Indeed, the body of a witch-doctor often lies sick for days on end. This stems from the fact that these [men] eat from a poisonous plant, which causes their eyes to bulge and their minds to become deranged.
If a friend arrives [in camp] in the morning, whilst one is still asleep, one excuses himself with the above phrase, thereby certifying that at other times one is an early riser, but that the friend's [impending] arrival has caused this [long] sleep.
person who has died of sorcery by way of bone-pointing.
When attempting to pacify an angry man, one grabs him [gently] by the beard in one hand, and with the flat part of the other hand slaps him on the chest. In this way, it is believed, his anger will subside.
. This is done likewise by the old women. The young man is to treat all people uprightly, and not cringe and crawl after women.
To cover oneself with earth. This is done when a person is travelling during the summer, without water. While he is resting in the middle of the day, he covers himself with [damp] earth right up to the neck, so that he remains cool.
The usual custom is to walk in Indian file on account of narrow tracks.
This is done when pure sand has been mixed with ashes, so that one is able to sleep on clean sand.
[This is done] even when camping out, since there are no ants present.
In this connection the women possess particular agility in rocking (swinging) the coolamon [to and fro].
When a child begins to walk, the mother (while clicking her tongue) Reuther: "unter Schnalzlauten". strokes the [child's] arms, legs, and body, so that it may grow into an attractive child, that is to say, that it may not develop fat arms, legs and stomach, but, in short, grow into a slim child.
'to lengthen a grave-mound'. If this were not done, the relatives could think that the corpse is lying huddled up in the grave. Thereby the dead man would not have received his due rights, and the relatives would be insulted.
In order that children may develop well and grow strong, a festive meal on their behalf is often given by the father, at which the father's mura is sung.
This takes place when a circumcised young man is taken along on a nomadic journey or on a vendetta for the first time.
In this case the rainclouds are enchanted, so that they will yield more rain.
In this case the flood[waters] are enchanted, so that they proceed further [downstream].
In this instance, for example, one tells a friend (who is hostile towards someone) that one is angry with him, [too], in order that, should he desire to harm ]his opponent], he is not led to believe that one will take his part.
When someone in a rage wants to lash out, but is held fast so that he cannot, his boiling blood is made to congeal, i.e. to cool off.
This tuft of feathers informs [certain] men that they may come and fetch young girls to marry. Prevously the [others] have fetched their wives from hence.
Neither these people, nor a woman in childbed are permitted to fetch water, lest it become brackish.
Among the Aborigines this is a very serious word. Anyone to whom it is applied may be assured of being strangled. It can be applied to girls, women, youths and men. For this reason the instructors in [tribal] law teach: jura parlakantji ngamanani, jurangu kalala nari you sensualists if sitting [down], to you reward death if you lead sensual lives, you will be killed by way of strangulation A man applies this term only in the most extreme cases. Some individual offences in this connection are judged more leniently. Nevertheless, the horribleness of heathendom here comes to light.
This is an extinct animal, [and is] claimed to have eaten people. Only by means of large fires was it kept away from the camp at night. If one carried a firestick. it would not venture too close. The older natives lived [sufficiently long ago] to have seen this animal. A certain Kirkina once slew the young offspring [of this species], and barely escaped with his life.
when a man, in the course of strangling another, kneads the soft area below [his victim's] ribs Reuther: "die Weichen". with his fists.
If no fish land in the net, a man goes down into the water, whistles into a hollow bone, and sings his mura [song]. The first fish to be caught is [then] licked [while the] man has bread (made of seed) in [his] mouth, Reuther: "wird mit Samenbrot as dem Mund beleckt". and allowed to swim again. This is expected to entice along (as it were) other fish.
A friend or guest is treated with kind hospitality, so that he speaks well of the country [he has visited]. One usually speaks in flattering praise of the fine country of those people, from whom one has received [such] hospitality.
The ngilbi do this by kindling fires.
It is commonly accepted that left-hand [throwers] are more accurate shots [or marksmen]. In a fight or skirmish left-hand throwers on the enemy's side are disliked, because their aim is accurate and their boomerangs take a different [line of] flight, since these are differently shaped. Consequently, to parry them is not so easy.
This is done in a fit of anger, when a person hasn't caught someone whom he wants to kill