The word baru is attributed to the two muramura Marduwittiwulana. Both these muramura once killed some birds [with boomerangs], and extracted the fat from them. Because it was so yellow, they called it mani baru yellow fat One of the two muramura carried this yellow bird-fat on his head. Unfortuntely, however, it fell to the ground and was spilt. At the place where it fell the earth turned yellow. And [so] to this day yellow ochre, as is used for decoration at [ceremonial] dances, is still obtained from that area.
Origin of the word: bakuna. It was coined by Dimpiwalakana, the muramura. On one occasion, when he was without water, he dug a soakage, calling the act of digging bakuna. According to the opinion of others, this word originated with the two wives of the muramura Jelkabalubaluna who mutually incited each other (bakumalina) to get rid of their muramura husband. They even carried their murderous plan into effect.
The word bakina is attributable to the muramura Tirawuldruna 'Small Mouth', who taught a [ceremonial] song (prayer) for the mindiri ceremony, in which the word padlabakingibakingi occurs, etc. Cf. the Songs.
The legend relates that, as the moon ascended from the earth into the sky, he discovered there a beautiful, rich and fertile country with lots of food. Since he was all on his own, he bamaterina, i.e. he picked out all the choicest food for himself.
This word is derived from the mili 'servants' of the muramura Darana. These once smelt a lovely fruit. Those who were able to run the fastest followed the scent and ate of the ripest fruits, before the others arrived who couldn't run as fast as they. This act of eating ahead of the others Darana called bamana.
This word owes its origin to the muramura Matjamarpina, who had fat arms and legs, and was therefore bakapilki. One and the same expression is used in all dialects.
Origin of the word banki. A Diari muramura by the name of Nguradubununa (a katimarkara), once swallowed a live kangaroo. After he had swallowed it, he felt a severe pain in the side (banki), so he was forced to vomit it up again. The spot where he felt the pain he called banki. When speaking of people, banki is used as a masculine or feminine noun, according to whether it applies to a man or woman, nauja banki he side, nania banki she side. Like all members of the [human] body, banki is treated as [the equivalent of] a person, and consequently is attached to its own personal pronoun: nauja ngani banki he I side that is my side and not: nauja ngakani banki he my side Another example is: nauja ngani milki he I eye that is my eye The possessive pronoun is used in connection with objects and things that occur independently of the person.
The word baku, [respectively] bakujeli, can be traced back to the Diari muramura Darana, who petitioned the Mura for rain; but for a long time it did not come. His singing, respectively praying, (so he said), was baku.
The word banjibanjina hails from a Jauraworka muramura Tirawuldruna by name, whose dogs, when chasing emus, always sprinted along (banjibanjina) behind at a brisk pace.
This word refers to the muramura Darana, who was once invited to be the guest of the muramura Wirakidnana. So he left behind (binina) his place of abode at Lake Hope, as well as his possessions.
This word attributes its origin to the (female) muramura Wariliwulani, who, on being born out of the earth, was held fast by the umbilical cord, so that she could go no further. She named her navel with the term bida.
The muramura Kulukupana was the first to weave billi 'netbags' out of punku and kalku.
This word owes its origin to the two muramura Malkumalkuwulu who both danced with their hands propped on their hips.
The origin of this word is attributed to the muramura Jelkabalubaluna, who buljubuljurina wonti lost his temper because his two wives and his daughters had disgraced themselves.
This word bears reference to the muramura Kakalbuna whom his sister carried home dead. On the way his body changed into a state of decomposition (bulkurutjarana). Hence the derivation of the word.
This word owes its origin to the muramura Kakalbuna, who once summoned together an 'avenging party'), and when they were gathered together he boasted (wombatjarana) about what a good fellow he was.
This word owes its origin to the muramura Wirrakidnana, who, having gathered all kinds of things to eat (buka), invited the muramura Darana to pay him a visit (for a banquet).
This expression relates to the moon-god. In time of yore, when the moon was [first] setting out from this earth to undertake his celestial course, he discovered up there, to his utter amazement, a beautiful land with lovely fruit and delightful creeks (mita, tandra, kajari ngumu). buru, he exclaimed, in deep astonishment.
This word originated from the muramura Darana. When, in his day, he begged for rain, a bud came up, and before long he [could] observe strips of rain that kept on spreading out. These he named billi burru.
This word relates to the muramura Pitiburuna, whose body at the beginning was not fully developed. As a result he had constant indigestion, and walked around very stooped.
This word bears reference to the muramura, Mandramankana, who swallowed grass, people and dogs etc. The legend also relates that he swallowed several mardu that is, whole totemic groups (generations) of people. Consequently they are no longer in existence today, they have died out.
This word owes its origin to the muramura Kakalbuna, who was slain by a pinga, from whom his wives were trying to protect (burulkana) him.
This word owes its origin to the muramura Killawilina. The son of this muramura once came across a beautiful maiden, whom he took unto himself for a wife. On becoming jealous, however the father tried to secure the girl for himself. In this way he endeavoured to break up (buruburubana) his son's marriage.
This word owes its origin to the dogs of the muramura Tirawuldruna. They always chased after emus, but could not (bulu) catch them.
the term bununu parana relates to the Mura Warilani In all probability this name should read Wariliwulani. an old woman who once had many sores and rashes (tapa). While these were [in the process of] healing, they [still] caused her considerable itching. So she used her hands to soothe this irritation of the skin. That is how the word is said to have originated.
The word bunnga bears reference to the muramura Danjuputja or Tertijapina. The latter once sat, together with others of his kind, stealthily concealed near a water-hole to which emus were to be driven in the course of a hunt. From his secret hiding place he heard the encircled approaching emus breathing hard in fright. He described the latter sound in the words: bunnga tutungai the lungs are heaving up and down Hence the name bunnga.
This word owes its origin to the muramura Jelkabalubaluna. In those days, when his wives had disgraced themselves, he lost his temper and walked off in a sullen mood.
This word owes its origin to the muramura Darana. Long ago, when he was camped at Lake Hope and there had been a heavy downpour of rain (for he had invoked the Mura), so that the whole countryside was now flooded with water and he himself was forced to stand in it, he ordered the rain to stop (dauana).
This word bears reference to the muramura Mandramankana, who once swallowed numerous animals and humans. When his stomach was so full that it swelled to a great size and he was feeling sick, he called it dulkumarrana.
This word bears reference to the two muramura the Marduwirdiwulana. The father of these muramura busied himself collecting the fat of those animals that his two sons killed in the chase. The fat that was stained red with blood he placed into a special net-bag, and the yellow [fat] into another special [bag]. Thus, one day he was carrying these two net-bags filled with fat around on his head. For some reason the two net-bags fell to the ground, and the fat was spilled to such an extent that it kept on spreading further and further, so that he could contain it no longer. He therefore decided (dantjamana) that from henceforth this karku ochre) should be used for decoration at [ceremonial] dances. and so it came to pass. From the reddened fat came the red ochre, and from the yellow [fat] the yellow [ochre]. It is so to this day.
The origin of this word is ascribed to the muramura Jelkabalubaluna. His wives once brought him some nicely-peeled jaua, but because he was angry with them he scattered (duljamana) the fruit in all directions.
This word bears reference to the muramura Darana, who once had a vast retinue of mili 'servants'; they were all dupudupu; that is to say, they as yet did not have fully-developed limbs.
This word, too, bears reference to the muramura Darana. He once prayed for rain, which [subsequently] set in. The grass came up in abundance. But, in order that the people living further away should also experience his generosity, he plucked off blades (dalpa) of grass and scattered them in all directions, thus causing grass to grow everywhere.
This word relates to the muramura Darana. Through his wonder-working powers he once brought resin (kandri) out of the ground, where it had been lying covered up.
Once, during a severe drought, the muramura Darana was sitting down, casting around a spying eye. At length he caught sight of a cloud [in the sky], and exclaimed: mina ngato dankana warai? what have I (has my eye) encountered? what do I see?
This word bears reference to the muramura Kakalpuna, Elsewhere Reuther usually spells the name Kakalbuna. who was once encamped (sitting down) at Kudnadikintja, in the vicinity of present-day Farina. On one occasion when a heavy rain fell and no one offered him accomodation inside of a hut, he sat on the ground and covered himself with a coolamon, to protect himself from the rain. When he awoke and looked around for the people, they were all gone. This annoyed him, so that he cursed (dikidikibana) them. Upon their return he killed them all.
This word bears reference to the muramura Bakuterkakana. A group of muramura once met together in the vicinity of Mangurani and negotiated with each other as to which one of them should go and fetch their wives. No-one wanted to go, although Bakuterkakana was already waiting for the question to be put to him, for he was willing to go. Therefore (they said) he was danto, because he was so ready and willing.
Two muramura once lived together. However, one of them went hunting one day, while the other went in search of food, i.e. [grass] seed. But since both of them went such a long way that they were unable to return to camp on the same day, each had to sleep [or camp] on his own (dupuru, as they called it.
The word dia bears reference to two muramura who once went forth to look for jaua. Since they began to dig where other muramura had left off (who were declaring this place a dia for the first time), they were killed [out of punishment].
This word bears reference to the muramura Jelkabalubaluna, who once paid a visit [to a certain camp]; however, he was not welcomed, but driven off (dangana).
This word relates to the servants of Darana. Their physical members were undeveloped, and so they had to slide along the ground like small children. Hence dirina and diringana.
This word bears reference to the muramura Darana. Once, when it had not rained for a long time, he waited untiringly (daturu kalkaterina) for rain to come.
The word relates to the muramura Kakalbuna, who was once killed in a strange land. He was dragged home across the shoulder by his sister, but by the time she arrived there he was reeking, i.e. he was dunka.
This word relates to the muramura Killawilina, who once invited all people on earth to come together for a [grand] fight; and when all the people heard of his invitation, they responded (dalpakaldrujeli ngarana).
This word relates to the muramura Minarlajerkini, who once contracted a skin disease that left many scars in its wake, These he called dakadaka.
This word relates to the muramura Tulamiljana, who carried a lot of stone knives in his net-bag. Whenever he walked along they clanged and clattered. He called [the sound] deltjideltjingana.
This word relates to the muramura Mandramankana and his two sons. These two sons had wives whom their father tried to abduct, so they both [i.e. the sons] agreed to beat him to death. They whispered to each other: ngaldra nunkani durintji wokaribala nganai, nauja palinanto we shall both break his bones (bone-marrow); he shall die Hence the name.
This word relates to the muramura Jelkabalubaluna whose wives vexed him, so that he quitted (delkina).
This word relates to the two muramura Wadlanguru and Narimalpiri, who together gathered [grass] seed and stored (duldruwana) it up for future use, [intending] to eat it together. It is to be noted that even seed-gathering and storing it up for future use is associated with the totemic ancestors ("gods"). That is to say, the 'totemic ancestors' started this [practice].
This word relates to the muramura Killawilina, who once determined that the following day (dankubana) should be the day on which the muramura Kakalbuna was to be killed.
This word owes its origin to the muramura Darana, who once encountered great scarcity of water; so he prayed on specifying the names (dikana) of those places where it fell.
This word relates to the wives of Jelkabalubaluna, When their husband had killed their children, they flung themselves (dakangandraterina) grief-stricken to the ground.
This word originates from the business dealings of the muramura Pampuwulana, who would not leave another of his own equals in peace, merely so that he could extort from him as many things as possible.
This word bears reference to the muramura Darana. Once when it had rained heavily as the result of his invocations (prayers) there grew a stalk of grass [of a kind] that is eaten by the Aborigines. He whispered (dalpawonkana) into the ear of this grass-stalk, [urging it] to grow very rapidly and [so] spread over the whole earth.
This word relates to the two muramura Teriwulana. These two sons once carried (dukana) their father, Parumanaparaparana, on his back, because he was [feeling] sore after a sub-incision [operation].
This word relates to the muramura Darana, who once hung his net-bags filled with seed on a tree. Because his two sons aimed at these with their boomerangs, they were killed out of punishment; that is to say, their father had their arms, legs and heads crushed together in such a manner, that their dead bodies resembled a round (dampudampura) ball.
This word relates to the muramura Kadni, who named the sandhills dako because she loved to walk around on them.
There once lived a certain muramura who carried the wind around in his net-bag. On one occasion, when people were annoying him, he opened the net-bag, and out gushed the wind with such force, that it not only blew dust and fine sand into the peoples' eyes, but also [whipped up and] hurled coarse grains of sand (dirtji) at them.
As the muramura Killawilina once observed a large crowd of people gathered around him, one person was saying one thing and another person something else, so that one could scarcely understand a word [of what was being said]. The muramura therefore rose [to his feet]. Immediately there was a hush (dalpura). People listened [most intently] to what he had to say, and so quietness prevailed. Hence the word.
There were once two muramura who had a [serious] argument. At length one of them hunted (darribana to drive) the other away.
This word is taken from the Murlapara legend. The muramura Murlapara, once ordered his servants to grind a whole lot of seed for [his intended] guests. He planned to invite a large number to a [certain] ceremony.
This word originates from the legend of Jelkabalubaluna, a muramura who once slayed his two sons and kept their dead bodies concealed from his wives. The latter, [however,] followed up their footprints and eventually came across (dankana) their bodies.
This word originates with the story of Killawilili the muramura, who was bent on killing Kakalbuna Reuther wrote "Kakalpuna, but I have changed this to his more regular spelling of the name, because these [two] were always in conflict with each other (tjilpi dingana).
This word relates to the muramura Dimpiwalakana, whose servants were living beings still without shape or form. [So] he first had to cut (damana) and separate their arms, legs, etc. from the trunk of their bodies.
This word relates to the muramura Dimpiwalakana. It occurs in one of his invocations "prayers"), during which he was digging for ngaratji 'a type of frog' and had [already] dug to a very great depth.
This word relates to the muramura Wariliwulani. These two female muramura properly cared for (dantjumana [wonti]) their children.
This word relates to the muramura Pintanganina. After setting up his net in the water, he himself remained on shore, calling the latter dirkala. Here he stood and waited until several fish were caught.
This word relates to the muramura Papapana (tidna parkulu), who once cleared (darpana) an area of short undergrowth, in order to build wurleys (huts).
This word emanates from the story of Pirnaworankana.
This word relates to the muramura Kakalbuna. Once whilst he was chanting his songs of invocation ("prayers" it started to rain heavily. But this did not deter him [from continuing to sing]. As a result of the cold rain, however, he was chilled (dundunu) [to the bone], i.e. he shivered from the cold.
This word relates to the muramura Pirnawarankana, who, when only half-way [on his quest] for red ochre, turned back, referring to it as baku danina kurana to have made one's departure for nothing.
This word relates to the muramura Pirnawarankana, who once, when he wanted to go on a walkabout, changed his plans and turned back (manu duljina).
This word is applied with reference to the muramura Winkarangunkuna, who invited (dalpadakana) a wirra bush to join him, so that he could set it alight, i.e. so that he could have firewood to warm himself.
This word is derived from the legend of Jelkabalubaluna. Everywhere that he rested in the course of his wanderings, his things lay scattered about.
This word bears reference to the muramura Darana. At first he begged for rain; but after it had set in and he was almost drowned, he dijana it by singing ("a prayer"). And [so] the rain ceased.
This word relates to the [two] muramura Wariliwulani who had numerous scabs or sores on their bodies, which they called dapa. Their childrens' names were: Marupilakani (a daughter), Kimilina (a son), Pankilaparaparakana, Tampakurarana, Tulamilja, and Warawakuna. The last [mentioned] was a kutji.
The two muramura Wariliwulana once had a drink at Warakalini Lake in the vicinity of Panto (Lake Hope), and then resumed their journey.
muramura unknown.
This word is taken from the legend of Jelkabalubaluna. Once, when his two wives brought in [seed], he scattered (deribana) it, for he was in a furious mood.
This word bears reference to the muramura Mankaraworana, who, on arriving in a beautiful country, transfigured themselves or were transfigured (giltjana, respectively giltjaterina), and became stars, the Pleiades or Seven Sisters.
This word originated from the legend of Jelkabalubaluna. As he carried off his two dead sons, there drained away a fluid which he called gildi.
The muramura Kakalbuna once tried to talk a young lad into accompanying him, but he didn't want gilbarina to go.
This word bears reference to the muramura Darana, who pleaded for rain, and it fell (godana).
This word is taken from the legend of the muramura Mandramankana.
This word appears for the first time in the song of the muramura Pitjiriwomaworatjini.
See the legend concerning the muramura Ditji the sun.
This word relates to the muramura Kantajinkana, who devoured (katjirimana) humans as well as all edible plants.
There once lived a muramura who bore the name of Karawora, and who kept on following people around. [In their efforts to escape him], some folks crawled into holes, head first; but since their legs were still protruding out of the holes, he cut them off. This explains why some people are tall, while others are short. See the muramura Karawora in the legend of Darana.
The origin of this word is attributed to the two sons of Darana. In bygone days, when their father died, they took out the liver from his body and carried it around with them, so that they should be continually reminded thereby of their father. The liver of Darana is represented by two stones at a place called Darani, in the vicinity of Lake Hope.
This word is connected with the story of Kakalbuna. When he was being killed, he wanted to be buried on the selfsame spot which had been named Kakalbuna, after him. But his little mother took the dead body with her, in order to console herself (kalungururina) with it.
This word originated from the legend of the muramura Kakalbuna. After he had been killed, his mother, out of sympathy (kalumiltjamiltjarina) for him, carried him back to his own country.
This word relates to the muramura Killawilina, who once discovered some young maidens in a cave. At this he [was thrilled] with delight (kalupakina). cf. the legend.
This word originated with the legend of Killawilina. As he was searching around inside a dark cave after some maidens who had crept inside [to hide], he felt around (karakarana) with his hands.
There was once a muramura who coaxed (karkarkana) all people [to come] together; [then] when they were assembled he killed the lot.
This word has its origin in the legend of the muramura Kapiri who was once upset (kaldrintjarina) over his two sons, because they had killed a large goanna. He therefore drove them from his presence.
This word bears reference to the muramura Wadla, who once picked up a huge millstone and made off [with it].
This word bears reference to the muramura Kudnampana, who once ate so much [grass] seed, that he finally burst (pakina).
This word is derived from the legend of Darana, who, having once found a shrub with lots of caterpillars on it, pulled it up and shook the caterpillars off.
This word bears reference to the muramura Darana, who once painted himself with decorative [markings]. However, when he beheld himself [reflected] in the water, the painting did not appeal to him, so he rubbed (kalina) or washed it off and painted other designs.
This word originated with the legend of the muramura Mandramankana. He was once killed by his own people and covered over [with earth]; but the crows woke him up. As he stood up, he noticed that his people had gone. Observing in which direction the footprints went, he said: "Notwithstanding the fact (kalitakali) that they killed me, I will follow them up".
This word bears reference to the muramura Kakalbuna, who once killed a number of his own [tribes]people and was therefore encircled (kapikanina) by the remnant and put to death.
This word bears reference to the muramura Kudumurku, who was always ready for the track. Consequently he always had his chattels and weapons tied (karana) together.
The muramura Katikatiwaru, first gave the name of kana to a 'native' person. The woman Wadlangurunu had a dark-skinned son, while the woman Narimalpiri had a white-skinned one. The former he named kana, meaning black, and the latter maralje, meaning white.
This word originated with the legend of Ngattanimarumaru, the muramura. At the same time that (kalalu whilst) her daughters were going away, she left her camp, too.
This word bears reference to the muramura Waruliwarilana. This woman had more children than all others, therefore she kalalu ngankana surpassed them.
This word originated from the legend of Kakalbuna. Once when he interfered with [some] girls, his two sons ran away. He called after them, saying: "Wait, I want to relate (kaukaubana) something to you". But they kept on running and wanted nothing more to do with him.
This word is taken from the legend of Darana, who while once camping at Kilawilpa, erected a katu for his followers ("servants").
This word originates with the story of Mandramankana. As he petitioned his "god superior" Reuther: "Obergott". to let fruit-bearing bushes grow, he also asked for such as would bear bitter (kaldri) fruit.
It was the muramura Pintanganina who first discovered the value of reeds on his journey to Lake Hope, and thus also immediately nominated them to be his pintara. The two muramura Kalkuwulana 'two reeds', together with their father, Kalukupana, are listed as a constellation. These three once caught [some] fish with a dundru. Compare dundru and the story of Kalukupana.
Once when a [certain] muramura got himself into strife with many of the folk [living] in his area, he girded up his loins with string, with [the aid of] his people, in order to be strong.
At Kaparamara there are two sandhills in existence which bear that name, for it was here that the kadni muramura, Miriwinina by name, looked around [him] to see in which direction he should strike out on his wanderings.
This word originates from the legend of the muramura Papapana, who is described in symbol as a bird that laid eggs. When his ways are re-enacted, eggs are also produced. [However,] these are petrified eggs. Cf the legend..
The origin of this word is attributed to Dimpiwalakana, who was without shape at first, but then determined for himself (kalkalkaterina) what shape his body should have, forming all his own limbs and members.
This word bears reference to the muramura Mandramankana, who was once struck dead. However, in his grave he heard the pecking (kadangana) of crows, and so woke up again.
Ngurakalana, the muramura, had lots of lice, and [it was he who gave them this name.
Pintanganina, the muramura, was the first to weave nets and mend them. From here the word took its origin.
This word bears reference to the muramura Mandramankana, who was once put to death; but when he woke up [again] he beat his killers to death in retaliation (kalala).
The muramura Ngattanimarumaru called his children 'friends' (kamaneli) or 'blood relatives'.
This word is derived from the legend of the Seven Sisters. When the Mankara Wora had no firewood at Nunkuburunani, they were severely frozen (katana) by the cold. Cf. the legend.
This word originates from the legend of Jelkabalubaluna, whose two wives once made a fire and baked bread in the ashes. It was thus a buka kanja.
This word is derived from the story of Ngurakalana, a muramura. who in one day travelled from Majarumitimiti to Jerkina (in the vicinity of Paratjanla) and back. Thus, he was tidna katukatu, that is, a fast runner.
This word is taken from the legend of Pirnaworankana, who once, while he was on a quest with his people for grey paint, ran a splinter into his foot. He now wanted to send his people on ahead on their own; however, they did not want to leave him, but stayed by (kalikalina) his side.
This word is taken from the legend of Katrimitina, the muramura, who once formed large and small footprints around his wurley, so that his brother should think that lots of visitors had been there. Cf. the legend.
The muramura is Ngurakalana.
The muramura is the two wives of Jelkabalubaluna.
The muramura is Jelkabalubaluna.
The muramura is Wadlangurunu.
When the muramura Warukati, ate of this shrub, his eyes rolled and he became jirijiri, i.e. he went out of his mind. Hence it is known that the plant is poisonous.
The particular muramura concerned, after requesting this seed together with the plant, went out too soon to gather the ripened grain. On finding it immature, he passed on by and waited until it should ripen. (This seed ripens only in late summer).
The word is also tied up with Ngattanimarumaru, the muramura. Cf. the legend. This woman hated her female partner, because she abducted her daughters.
The kaldrati owes its origin to the muramura Watampani, who sent out kaldrati this way and that, in order to summon the members of all tribes together.
This word is taken from the legend of the female muramura Padakarini. When her son returned home and was not far away any more, he kaldra ngankana [wonti], i.e. made his nearby presence noticeable by means of [various] sounds.
This word is taken from the legend of Pirnaworankana.
This word bears reference to the muramura Darana>, whose mili became weary and exhausted on their travels.
This word bears reference to the muramura Mandramankana. None of his men wanted to go along, so he said: karlita ngani wapajila.
The muramura is Mandramankana.
kalju is one of the mardu class and traces its origin to Mandramankana, who once found all tress and grasses as being of one species, so he 'sang' [or enchanted] them; whereupon they changed into various species.
This word is taken from the legend of Darana, who, after the requested rain had fallen, waited for the grass to grow.
This word is taken from the legend of Ngurakalana, who, once upon a time, on stepping out of the water, found that his feet were cleft just like those of an emu.
This caterpillar was once discovered by Darana, the muramura. He was sitting in a wurley together with his wife, when they both [decided] to go out in search of food. Whilst he came across muluru caterpillars, she found majiwitta and kantjawaru.
The [custom] of removing a karuwarli from the camp originates with the muramura Tjarluwarina, whose mother had no husband. This woman, Patokarini [by name], once devoured a dog, and in consequence thereof gave birth to Tjarluwarina. Soon after he was born she sent him out as a karuwarlila, Again, as in paragraph [4] above, Reuther adds the unexplained -la suffix whereupon he was circumcised.
This word refers to the muramura Karuwondirina, who once dug himself a hollow Reuther eine Mulde in the sand in which to rest by night; but the insects gave him no peace.
This word bears reference to the muramura Papapapana, who appeared in the form of a bird, and laid eggs. However, whilst hatching these, he lost his lovely appearance, namely, a portion of his feathers (clothing), which considerably changed his looks.
This name bears reference to the muramura Mandramankana, who was killed and buried. However, the crows came to peck around on his grave, with the result that: he woke up again and came alive.
The two muramura Pildrana and Jikaura, once had a fight and empierced each other with spears. This is the first time that the name 'spear' (kalti) crops up.
This word originates from the muramura Pirnawarankana, who once went out hunging. However, having caught nothing, he came back empty-handed (karla).
This word has its origin in the legend of Pirnawarankana, who sang the bukatu-wima song of the ochre collectors exceedingly well kaldru.
This word originated from the legend of the muramura Nurawordupununa. Once while he was on walkabout, he went aside from the track to a waterhole, scooped his waterbag full of water, and continued on his journey. He did [what is called] kaluwinkana.
The two wives of Jelkabalubaluna made kalbuluru Reuther wrote kabuluru but surely he meant the type of hair-net worn by women, not by men. for themselves and put them on for a decoration, before killing their husband.
This word is taken from the legend of Jelkabalubaluna who once went away; but his servants followed (karipaterina) and overtook him, in order to bring him back again.
The wife of Kakalbuna, with her deceased [son], was already quite close (kupiri) to the people, when she could scarcely put up with him [i.e. the malodour of his body] any longer.
The father of the Kalku-wulana male twins] was the first to make this [type of] net, and used it for fishing. Today all three of them sparkle in the sky as [bright] stars near the Milky Way, the father on one side, his sons on the other. The Milky Way, of course, is [considered to be] a river. Up at Wakadani, in the vicinity of Cooper Creek, they fished in this river.
The two sons of Palungupina, Reuther's predominant spelling of this name is Palungopina . the muramura, were once put to death. After they had risen again from the dead, they noticed by the footprints [that were about] that people had recently (kalkani) been there.
This word is taken from the legend of Kirrapajirka, the muramura, who ate raw (kadi) the fish he had caught in his net.
This word is derived from the legend of the muramura Wirrakidnina, who once invited Darana to a festive meal.
This word is drawn from [the legend of] Nurawordubununa, the muramura. He had a great many water-bags along with him; consequently he was always kaljura.
The son of Wadlangurunu set out at daybreak, as the rosy morning was dawning, to follow his mother.
This word originated with the legend of Kakalbuna, the muramura, whose two sons brought other men on to the scene to help kill their father.
This word originated from the legend of Kakalbuna. once whilst on a journey he became hungry; so he caused some ngardu to grow, which he then ate. Thus strengthened with food, he continued on his way.
This word originates from the legend of Katakuntjirina, the muramura, who coined the terminology for the various jelbi [words].
This word originates from one of the muramura of the Pillatapa people. Once when he was going out hunting, his wife wanted him to take along his children, but he was unwilling (karlakarlana) to comply.
The muramura Pintanganina coined this name. Once when he came to Lake Hope and found a certain bulrush growing there, he simultaneously discovered a butterfly which he called a kalibilibili.
This word is derived from the legend of Nurawordupununa, who, when he was once confronted with a long journey, first poured water into his bags (water skins) and then set out on his trip.
This word is derived from the legend of Wariliwulu, the muramura. While she was in the earth she perspired profusely, but as soon as she came out she was chilled to the bone.
The muramura Malkakalijantapirina and another muramura exchanged their respective sisters for a wife, and then called each other kadi.
Paldriniwulu [a female muramura] gave to her son a wife and called her kalari.
This word is derived from the legend of Nurawordupununa, the muramura. Once, after swallowing a kangaroo, he changed (karitjina) into a katimarkara crocodile.
This word comes from the legend of Darana, whose followers were once scared off (kadiwiribana) by other muramura. They crept into (kadiwirina) holes, but since these holes were not deep enough, they could hide only their heads. [As a result] their feet were chopped off.
There were once two muramura, who secretly shared everything with each other, but to a young man camping alongside of them they gave nothing (kamana). Later on when the young man caught an emu, he did not give any portion of it to them; he, too, [practised] kamana.
Its [associated] muramura was Kakapitina.
Its [associated] muramura was Watapajiri.
This word is derived from the legend of Darana. Darana once hung string-bags full of food on a tree. When his two young sons noticed these, they knocked holes into them with their boomerangs, so that they spilled their contents.
This word bears reference to the muramura, Darana, who actually (kantji) saw the rain descending after he had prayed for it.
A [certain] muramura had a kandrimoku and a mariwiri in his wurley which he [magically] 'sang'. Thereupon they came alive. Today they appear as two stars in the heavens.
When Wirrakidnina, the muramura, invited Darana to a ceremonial feast, the latter responded.
This word bears reference to the two muramura, Pildra and Jikaura, who once fell into an argument, so that they came to blows and thereby caused each other mutual pain.
The origin of this word is attributed to the muramura Kekiljana. He is so named because there exists on the northern side of Lake Eyre a smooth (Kekilja) limestone pillar; that is the very place where he turned to stone.
This word, derived from kipana, is taken from the legend of Pitikipana, who opened up the stomachs of his servants by poking them with a wona, so as to enable them to ease nature.
This word bears reference to the muramura Pirnawarankana, who said to his followers (servants): "You go after bukatu; I am [too] annoyed (kintjakintjarina) to go such a long way".
The muramura Mandramankana nominated this fish as a mardu.
The dog makes its first appearance among the various muramura, and for that reason is [regarded as] a sacred animal. A dog may never be killed, and when one of them dies there is big lamentation. Yes, it has even happened that people have had to sacrifice their [own] lives for the sake of a dog. Names of dogs of the various muramura are in the following entries. It is remarkable that, quite contrary to German grammatical rules, Reuther wrote the names of all these dogs without capitals, in spite of defining them as noun (which in German always begin with a capital)
The sandhill, on which the present-day Mission station is situated, has this name given to it, for it is here that the male [member] of Darana 's two dogs is supposed to be buried. The sandhill came into being because of the dog.
This word originates from Nimpiwalakana, the muramura, who once developed a big ulcer which he called a kima.
This word is derived from the legend of Jelkabalubaluna, whose wife Ditjiminkani shone forth resplendently as Mother Sun, when she rose at Ditjiminka.
This word originates from the muramura Wipaburuburunu. She was kilpa nguru, that is to say, insensitive to the cold.
This word is derived from the legend of Dimpiwalakana, who taught his sons to play the kulauara game which they learnt.
This word originates from the legend of Matjamarpinana. Once, while travelling along, he came to a camp where the people laughed him [to scorn], so that he went away in shame. See Reuther's version of this legend in Vol. X, pp.167-175 in the original.
This word originates from the legend of Tirrawuldruna, who once came across a bent tree, made two boomerangs from it, and called them kirra.
This word originates from the legend of Kirlawillina, who once drove off a teri young man, saying: kiri, kiri! ngato nanaia mankara japanguru ngankananto jinkanimata go your way for now: first I want to make the maiden fearless; then she shall be yours
This word is derived from the legend of Ngurapatana, who no longer knew the sacred songs of the other muramura.
This word is taken from the legend of Nurawordubununa, who is said to have once dug out [some] animals; but when one hole went down perpendicularly, he left it alone.
This word derives from the legend of Jelkabalubaluna, whose two wives brought him some nicely-peeled jaua [onions].
When Darana [the muramura] prayed for rain, he saw the clouds coming up and [could] already hear the swishing of the rain.
This word originated from the legend of Kakalbuna, whose "people" dispersed, so that he was eventually on his own.
[This word] has its origin in the legend of Malkumalkuwulana, both of whom once came across a youth and circumcized him.
of the two sons of Darana.
Angry with his two wives, Jelkabalubaluna left them and would have nothing more to do with them.
Darana once erected a katu for his people at the Killawilpa Lake.
The two sons of Kalkuwulana performed a secret ceremony. Reuther: "Gesang" (literally 'song').
[This word is] derived from the legend of Minka-durpana, who once dug a well and deep down therein found lovely, clean sand.
The two wives of Jelkabalubaluna pulled out their own hair.
The muramura gathered up the emu feathers and stored them away.
Kurlumokuna hesitatingly followed his uncle.
The muramura Darana put the caterpillars into his dilly-bag and went home.
Kakalbuna was such a person, who had the ability to put into song all his latest deeds.
[This word] is derived from the legend of Kakurubillawuluna, who sent his dogs out to chase emus; but they chased them for so long, that blood streamed from their noses and they died.
Wadlangurunu [a woman] placed herself in a crooked (turuturu) attitude when she pressed the seed into her dilly-bag.
Ngurapatana, the muramura, hid two girls behind his wind-break.
A certain Kultjijerabana once found a man sleeping (lying) with his [wife]. Reuther inadvertently omitted the word 'wife'. With a stone-knife he cut his whole body to pieces.
The word kurukuru originated from the legend of Darana, who once secretly drank water, that is, while his wives were [out] gathering food, he secretly drank up all the water [which they had] taken along.
Another woman once came up to Ngardutjelpani, [the muramura], and together they fought each other with feathers.
This word is associated with the legend of Mandramankana. On one occasion, after he had risen from the dead, he followed the tracks of his murderers, and found them tying bundles (kuma) of grass at Lake Manatandra. while they were chasing fish, he swallowed the lot of them.
Darana released the muluru caterpillars, so that they should spread out and multiply.
This word originates from the legend of Dimpiwalakana, who once dug a well; but as he kept on digging deeper, a stench arose which he dispelled with a song.
A Manguntara Fable. (How to Help one Another) A woma, a non-venemous species of snake, was once in serious trouble. Having no feet with which to be able to scratch out a hole for her winter sleep, she had to spend her hibernating days under leaves in the scrub, though she would gladly have whiled away the time in a large hole underground. One day she met a manguntara animal. On taking [careful] note of its claws with which it could dig well, she thought to herself: "We two could help each other: while the manguntara is good at digging, the other animals are afraid of me, and so I could be a good guardian". The manguntara is supposed to have been a very timid animal and therefore ventured forth only at night. [On the other hand], the woma is fond of a deep hole. So the woma said to the manguntara: kakajai! jinka ninaia padakau! jura ngampila, minka ngakani bakujau, ngani ngamananto ngura ngankingala my dear aunt! string him carry with you! (i.e. take it), you to gird yourselves, (great importance is attached to fine human hair string) hole (or burrow) mine dig, I want to live camp to make ready [my dear] aunt! (one always addressed another person in this friendly manner, even when the [true] state of relationship does not exist) accept this string as a gift to tie around yourselves; [now] dig me a hole where I can stay to prepare myself a [comfortable] camping-spot The manguntara was agreeable to this, and said: kau, ngato bakula nganai yes, I will dig [a hole for you] [Thereupon] the manguntara summoned all of its [own] kind together, and said: manguntara worajai! kaparanau womaia jaura najila, worderu ngankala come here, all you manguntara, and consider what we should do regarding the snake's request in other words: come here, let us jointly discuss whether we can accept the proposal. The upshot was that all the manguntara were willing to help the snake in obtaining a place of habitation. In fact, by means of the string they were going to be well compensated. So work commenced forthwith. Several of the manguntara scratched the earth loose, while others threw it out. They dug several corridors [or passages] which all met together in a central structure, one large deep hole. Reuther: "Kessel". When they were finished they closed up the entrance (as mungantara were in the habit of doing, for they are now extinct), so that no other animal should be able to make use of the burrow. The manguntara then went to the snake and informed her that the burrow was now finished. While the woma was adorning herself in readiness to inspect her [future] home, the supporters in the building [project] lined up one after the other, [waiting] to receive the snake and to hear what she would have to say about her new home. All smartly dressed up, the snake put in her appearance, and was respectfully received by all the manguntara. The leader of the manguntara now opened the entrance [to the burrow]. The snake was completely taken aback at the beauty of the structure. Immediately she called all of her own kind together, to show them the delightful burrow. All alike broke forth in loud astonishment and in praise of the manguntara. Naturally these felt themselves greatly flattered. Thereupon the chief of the woma chanted his sacred totemic song, Reuther: "Goettergebetsgesang". and made himself comfortable inside of the burrow. Since that day the woma and the manguntara have been the best of friends, in that they live amicably side by side in one and the same hole. The manguntara feel themselves protected by the snake, while the snake has a hole and no longer needs to have her winter sleep under the leaves. Both parties share the benefit. Thus are peace [and concord] a sustaining [force. However,] in the next story we shall see how discord destroys.
A Fable about the Opossum and the Wild Cat (opossum pildra wild cat jikaura) Once upon a time the [respective] chiefs Reuther: "der Vorstand". of the opossums and of the wild cats came together to deliberate on how they could enjoy themselves for a change. Since it was just the seed-gathering season, the pildra said to the jikaura paua malkiri jundru ngankingala nganai, ngaiana tapala jurakokana jinkangu tankubana wokarala nganai you will prepare a festive meal of seed, [and] tomorrow we will come to you to dine and [sing your] praises The wild cat was agreeable to this. So the pildra went back to camp, and the jikaura set to work to make [the necessary] preparations. She called all of her own kind together, and said: kaparanau! paua ngankingala tinkawirdi, ditji dunkaiati, pildra nauja milinto tankubana nurujeli wokaraiati malkiri dapala! come here, all of you, and grind seed for the duration of the night, lest, when the sun rises in the morning, the wild cat and her servants come early to eat of the festive meal and we are not ready So they all went to fetch their millstones, and pounded seed throughout the night. One dish after another was filled with grounded seed-pulp, Reuther: "Samenbrei" until at last they were all filled. By morning the festive meal was ready. With eager expectation the chief of the wild cats now awaited the [arrival of the] opossum and his followers. Seating himself on a hill, the wild cat kept a lookout for the opossum, saying: nganako, nauja pinaru wata nurujeli wokarai, paua mujariati ditjieli I don't know, the honourable pildra is in no hurry to come; [meanwhile] the seed is getting dry in the sun When the sun had risen a little higher and the lazy pildra had not yet put in an appearance, for opossums sleep during the day, the wild cat said to her followers: 'Let us bake the seed[pulp] in the ashes, for as yet I have not caught sight of the opossum'. No sooner said than done. In the meantime the opossum woke up and thought of fulfilling his promise. In order to appear in festive garb, the opossum, together with his servants, decorated himself with red and white paint and smeared himself with fat. When all preparations had been completed, the opossum and his followers set out on their way. Arriving in the vicinity of the camp, he noticed that the wild cat had allowed all the seed [pulp] to be baked in the ashes. This displeased him, for he had wanted to eat it uncooked. All the wild cats had likewise decorated themselves handsomely and had lined themselves up to receive the opossum and his retinue of servants in a manner that should be worthy of them. But they were to be [sadly] disappointed. The opossum had scarcely arrived, when he trod on the seed-bread that was still lying here and there in the ashes and spoilt it. Since it scorched his feet, he shuffled around on the bread on his hands and feet, singing the while: tidnakimajaki, tidnakimajaki [my] hands and feet are swelling up, [my] hands and feet are swelling up (in the hot ashes) The wild cat and his retinue of servants now grew angry, when they saw how their good intentions had been so blatantly despised by the opossums. Instead of a feast there arose a fight. Grabbing a pirramara (a striking weapon) Reuther: "Waffe zum Schlagen". This is an error. The pirramara is a shield, as Reuther himself has repeatedly pointed out, cf. No. 256-12; No. 884-4; No. 942-1; VIII, No.97; Vol. X, p.88, etc". he clobbered the opossum over the head. The opossum [managed to] pick up a spear, and pierced the wild cat with it most pitiably. The servants on either side also came to their leader's support, and a bloody fight ensued. The pildra had [finally] to give in and retreated to his camp, whither he was pursued by the wild cat. There both succumbed to their wounds. Since that time [perpetual] hatred exists between opossums and wild cats. Because the opossum had badly scorched his feet, all his descendants have swollen paws, so that they cannot move about in the heat of the day, but run around by night and live in hollow trees. As evidence of that fight all opossums bear a scar on their foreheads, where their ancestor received a blow from the wild cat; and all wild cats through their white spots bear the marks of the spear-stabbings which their ancestor received from the opossum. Both opossums and wild cats live at constant enmity [between each other] to this day.
Dimpiwalakana once dug a hole in search of water.
[The custom] is derived from the two muramura Malkumalkuwulana, whom the north-western tribes regard as their own. The celebration of this ceremony is ascribed to the inventive [genius] of the two [muramura], Malkumalkuwulana.
The origin of this word is ascribed to Nurawordubununa. Once when he came across a winding creek, he used this word for the first time.
This word [ kunarku] is ascribed to Worawakuna, because he wore his stripes straight across his head.
This word kurla is said to have originated from Mandramankana. His two sons wanted to go and fetch their wives, but he said: 'I will certainly go and fetch them for you'.
The children of Pajawolana once saw a bird's nest and named it [as above].
Jelkabalubaluna is said to have invented this word. His two wives tore out each others' hair.
Mandramankana is said to have coined this word. When he had dug a well, so much water gushed forth that it covered the earth far and wide. In other words, the earth was transformed into an abyss. The word, composed of kudna deep section of water and kutibana to hide, means 'to hide in the depths'.
Its discovery is attributed to the two wives of Jelkabalubaluna, and so the bush is also feminine. The two women were on a journey, but had no water. However, by means of this bush they saved their lives in the manner described above.
This word is derived from the legend of Papapana, who by means of ceremonial songs entreated the mura for turkeys (karlatura). As one [who performed this role], he became the ultimate exemplar Reuther: "Typus". for invocation to the "deity" with resepect to this species of bird which provides [such valuable] sustenance to the Aborigines by way of meat and eggs. This muramura came down the Frome Creek, always performed his ceremonial songs on his won, without [the aid of] his servants, and in the course of his ritual performances represented the turkeys as growing lean to fat, or as [walking] out of a drought into good times, out of a dry country into a good land. Just as he [once did], so today in imitation of him his adherents still perform his ceremonies by way of drama and ceremonial singing in the so-called "corroborees". His emblem is an oblique Reuther: "schief 'crooked, slanting, etc.'. cross, wrapped with human hair string, whose ends exhibit tufts of feathers (cf. sketch). a sketch of this emblem is to be found on Reuther's original page 135 of Volume X. On his head he wore an enormous tuft of feathers, around his forehead a band, in his mouth a dog's tail, on each thigh a bunch of feathers, across the chest black, red and white diagonal stripes; he also had red arms and legs. These distinctive features are still to be seen at present-day corroborees. As one who solicits this bird species, he appears in the legend entirely in the form of that bird. He lays eggs, moults (or casts his feathers), mates, prepares for himself a nest which is lined with feathers he himself has plucked, and leads around his young hatched ones among the green grass which is growing as the result of the rain that has fallen etc. (For the rest, see the legend.) It is for this reason that the Aborigines have been falsely accredited in the legends not only with creative powers, but also turning into animals. Reuther: "Vertierungen". It is not so in either case, and the Aborigine is as much a stranger to such views as we Europeans are.
The word is said to have originated with the story of Darana, who directed that men should bury the dead with the head facing south.
This word stems from the legend of Jelkabalubaluna. The two wives of this muramura called their act of searching kulpina They were, of course, looking for their husband with the object of killing him.
This word originates from the legend of Dimpiwalakana, who at first had no mouth, so that he could not speak. Eventually he called this kurukutukutu.
This [bird] appears in the legend of Watapajiri, and is therefore of feminine gender. Watapajiri entreated the Mura for swans through her sacred chants which are repeated to this day. For that reason she herself appears in the legend as a swan. The swan received its black feathers [from the fact that] somewhere in the vicinity of present-day Bukaltanina Watapajiri blew into an almost burnt-out fire, causing the ashes to fall about her like dust. The red beak comes from the glowing coals that were still to be found [down] underneath the ashes.
This word is derived from the legend of Kakurupillawulana, who called the ears of his dog kutjara.
When Malkalingurkumana took that huge millstone away from the people and carried it away, they called out after him, but he pretended not to have heard them; that is to say, he acted as though he was deaf, and kept going.
This word is derived from the legend of Tjundana, who once ate some meat but forgot to give some to his people also. He called this kurutarana.
Mandramankana named this part of the body, since he had practically no shins, hut saw them on other people.
Kataworduworduna requested all the flying vermin.
This word originated from the legend of Kirlawilina, who, because of several girls, chased (kurlangana) his younger brother away, and gave him no young girl to wife.
When millstones are quarried by the Jauraworka men, the sacred chants of Ngardutajina are repeated.
This word originated from the legend of Matjamarpinana. When, with his deformed and disfigured body, he visited the various camps, the people laughed at him. On that account he felt ashamed (manngarina).
This word originates from the legend of Ngandrutampana, who cracked open ngardu seed with his teeth, and called it [i.e. this crunching action] matana.
The mangini customary occupation of Darana was to beg for rain.
This word originates from the legend of Kujumokuna. Since he always treated his adherents with kind [consideration], this attribute of his was called maramanju.
The numeral, generally, derives from the legend of Dimpiwalakana. It is he who is supposed to have formed the fingers from a clenched hand, At each completed finger he counted thus: "one, two, three", etc., and as he was finished with one hand [he said]: mara wora all on one hand, i.e. five, When he had finished with both hands [he said]: marapratjana all hands, i.e. ten. Likewise in respect to the toes.
This word originates from the legend of Darana, whose "people" were mostly crippled and had to crawl along on the ground.
The muramura Markanjankula on [once] seeing the souls of deceased muramura rising up in the darkness at Lake Pirikundi, exclaimed: "They are muramura-ngara", that is, souls of [our] deceased ancestors (demi-gods). All thought, feeling, desire, or aversion of the soul (ngara and mungara) is actively set in motion within the temperament for the regulation of the body, inasmuch as the idea etc. becomes a reality in deed. The decision to act is a matter for the temperament; when the decision has begun to pass over into the deed, the confines of the temperament have been reached. Since the pagan must spend his days without hope of a better [life] beyond, he has directed extraordinary attention and [attached] special importance to the temperament, as the following paragraphs ought to prove to us.
When Kakalbuna had been killed in the vicinity of present-day Farina, his mother carried him manju ['good-naturedly'] back home to within the vicinity of Lake Hope.
Dimpiwalakana once formed a passage for food to [enter] the stomach and called the mouth mana.
Alimparana whispered to the two girls that they should elope with him.
Wirrakinina once sent out a man, whom he called mandra messenger, to invite Darana to a ceremonial feast. Hence the word.
The mother of Ngatanimaralje had a pale-looking Reuther: "weisslichaussehend". daughter, as her name indicates. On looking at her daughter, she remarked: 'she is maralje' 'reddish'.
Jelkabalubaluna was jealous of his wives, because they had had intercourse with other men. His blood was thereby aroused; hence the word.
The division of mankind into two separate classes is attributed to Mandramankana. Class is transmitted (inherited) through the female (mother's) line. See the legend of Mandramankana elsewhere, and the classes together with their names.
A [certain] muramura, desirous one morning to eat his breakfast, found himself still compelled to yawn, [so] he said: "Sleep is still in [my] mouth". Hence the name manamuka.
When Darana saw numerous caterpillars after rain, he was delighted, and used this expression [to describe] his sentiments Reuther: "Gemuetsempfindung". and feelings.
[Once] when Dimpiwalakana was digging a well, he came across various shades of soil; hence the word.
Martjamarpanina often decorated himself with symbols, which he called malka.
Mandramankana separated the two moieties Reuther: "Geschlechter" from one another, and, in accordance with each individual's personal nature and type of disposition, he assigned him to one class or the other. Connected with this is also the naming of the animals. These he gave names according to their nature, temperament, body-structure, and plumage.
The word occurs in a ceremonial song by Dimpiwalakana .
Evil was promoted in the world through a stone. Members of the Wonkaranta tribe, together with those of the Alturinga and Inma [or juma], had a large stone called a walkatara. They broke this stone into small pieces and sent parts of it out into [all] the world, first to the Tirari tribe, then to the Wonkanguru and the Diari tribes, etc. Fragments of this stone were licked with the tongue. In this way evil entered the [human] heart. Walka[ta]ra signifies: 'to swallow the people everywhere', so that they must die, or: 'to facilitate the death of all people' (naria julkana). Originally, as a result of licking these stone fragments, people became very malicious with their tongue, so that they constantly argued with one another. Soon the men were so much at loggerheads, that they fought each other and eventually killed several [of their number]. The first murder was committed by Jelkabalubaluna, who slew his two sons. This man was then slain by his two wives. Whoever licked a piece of this stone immediately sensed a feeling of shame. At first the people used to walk around stark naked; but now the men made themselves pubic coverings, (ngampa) whilst the women tied [small] branches around their midriff.
This word is derived from the legend of Patukarini. This woman had a son, whom she would like to have had circumcised, but she was too shy to tell the men [this].
The mother of Kakalbuna travelled about very affectionately with her son who had been killed, carrying him home over a long distance.
Many muramura banded themselves together and agreed to kill Kakalbuna.
It should also be added that the muramura are the mili of the Mura, just as the kapakapara are the mili of the kapara. The word mili calls for a subordination, and the word kapara a superordination, both in the religious and the popular sense.
The muramura named them first.
It, likewise, was the first to be named.
The legend[s] [relate how] each tribal ancestor emerged (originated) at some particular spot within the tribal area, and [how he] wandered about over a certain part of the country. Reuther: "Landcomplex". The land [thus] traversed [became] the permanent resort or place of habitation for his mili (without whom the muramura would be unthinkable); and today [these areas] are the tribal domains of individual tribes. They are called milila habitational areas of the mili If it transpired that two or more muramura invaded the [same] area [to establish] a home for their mili, the area of country Reuther: "Landcomplex". was demarcated. Mostly a range of hills would determine the extent of a tribal boundary.
The legends are derived from the muramura. The legends of the local heathen are nothing more than the history or biography of the individual muramura from [the time of] their genesis to the day they die. Therein is accurately, minutely, and extensively recorded the origin of each muramura out of the earth, together with [the story of] his wives, servants, [ceremonial] decorations, his wanderings, his invocatory songs to the deity, his achievements (deeds), his troubles, his speeches, his virtues, his shortcomings, and his death. In the telling of a legend by various heathen men about their own muramura, one can detect the same [flow of] words and the same [style of] hand and body movements [as those of their ancestor]. [Each] one endeavours to imitate his muramura.
He appears among the Ngamani [tribe], and was killed by his two wives at Puntatiti. His marks of distinction are a special head billi net-bag and a walking stick in the hand See, under muramura No.6, the insignia worn by the performer of songs of Mandramankana. During the [dramatic] performance of his ceremonial songs jelka [bulbs] are scattered about, just as he [once scattered] them, so that they might spread in all directions.
[Killawilina ] was a Diari muramura. He got his name from the fact that he once saw a naked girl dancing (kumana), during which her vaginal labia were moving up and down. He [then] wanted this girl to be his wife. He was the first person to pray for birds and eggs, wherefore his invocatory songs are still re-enacted to this day. During their performance time is maintained with [the aid of] a a stuffed cushion made of animal skin. A piriltja is worn on the head, and down(-feathers) are stuck on all over the body. In Dilpirini he killed his uncle (kaka), because the latter had tempted away the girl referred to above. At Beltana he wandered beyond the boundary of the Diari tribe, [moving] in a southerly direction. [Here] the legend then breaks off.
He makes his appearance as a witchdoctor among the Karanguras to the north. He was killed at Kudnangauana. With him originated sorcery by boning. Since he possessed magical powers as a witchdoctor, even [after his death] his bones still had magical effect. They were therefore gathered up and used for purposes of witchcraft. Today, when a human bone is sharpened to a point: on a stone, his invocatory songs are [still] sung, so that the bone receives [the desired] magical power.
The fact is, he slept between his two daughters-in-law (taru) and used to [roll over] close to them during the night. He made his first appearance at Pitjiriwomawarantjini, but died in the vicinity of Kudnangaua where his body [now] lies petrified. He has become the prototype for the collecting of ochre, wherefore his invocatory songs are sung [in that connection]. His mark of distinction is a mangaworku, that is, a tassel of string (woven out of human hair) worn diagonally across the head, from which a tail hangs down over the back. From his two sons originated the kulauara game.
He appears as a katimarkara, that is, a crocodile, with a short tail; hence his name. In the invocatory songs he is the [proto-]type for [the request of] kapita, i.e. rat-like animals. He lived at Lake Hope. From him originated the nganpa, that is, the pubic covering which he spun out of kapita fur.
He rose to the surface at Kutjelidakana, and was killed at Balanbani by two young men because of [his interference with] two girls. At this latter place there is a stone on the plain, which was once his body. In his invocatory songs he asked for various bushes and plants, of which either the plant itself or its fruit is eaten. When the plants begin to grow after a rain, or when the seed-pods form (set) on the trees and bushes, his invocatory songs are chanted (ngurungutana) out in the open over bushes and plants, so that they may thrive well. In the process [the performer] places a billi which has been smeared with fat and red ochre on his head, and takes a wona digging-stick in his hand.
The two sons of this muramura were Murlapara and Kurukuku. The former means peaceful, with a crest on its head and refers to a species of pigeon. The second means to swallow whole seed. It, too, is a bird's name. The father bears this name, because secretly he carried off a huge millstone. He originated at Wadlangaringarina and carried his millstone as far as Kurljikurlji, where it is believed to be still lying today. For the local natives that is where his story ends. In his invocatory songs he appears as the [proto-]type for calling up the wind. In order not to be noticed with his huge millstone, he begged for a huge duststorm [to come up], in which he enveloped himself and went on his way. If in summertime someone desires a cool breeze during which to go on a journey, or hopes for a huge duststorm so as to annoy people, in either instance he sings the invocatory song [of this muramura]. The latter has no special emblem [or insignia].
The moon was a pirnaru, that is, a highly respected man who originated at Mangurani. His wife was Ngatanimaralje whitish child, because she had given birth to one such [child]. He ate puntara and marudunka, but gave none of it to his two sons, and they were angry about that. Once, when the father had climbed a tree in search of kudnijinka wood-grubs, his two sons set the tree alight, whereupon the old [man] soared up, the tree into the sky, in the glare of the fire. At first he disseminated a very bright light, [so] they threw a kankunka animal skin up at him, with which he could cover himself. [This accounts for] the present-day spots on the moon. Through his invocatory songs he has become the proto-type for those people who, for [lack of] water, are compelled to travel by night. These enchant the moon, so that it may move along faster, i.e. so that they may reach water all the sooner. In other words, the further the moon has advanced [in the sky], the greater the progress they have made, and the nearer they have come to water. For this reason his invocatory songs are sung whilst one is travelling along, naturally at night. For a more detailed account of this legend, see Vol. X, pp. 21 and 22. His ceremony (legend) is re-enacted in corroborees among the Jauraworka.
It was he who devised the organisation of the wiljaru [with reference to the uninitiated]. Reuther: "das Wiljarusystem". It was because he rubbed these [young men] with black coals after they had been besprinkled with blood, that he acquired the [above] name. He originated at Burukalani (see Map) His invocatory songs are sung on the occasion of a wiljaru [ceremony]. (See the legend and wiljaru).
He and his followers (people) suffered from painful wounds, when he opened up his own and their stomachs. His invocatory songs are sung, in order to afflict people with wounds (i.e. painful sores and syphilis, the latter however not of the present-day type), just because he and his followers were plagued with these when their bodies were opened up. The invocatory songs are ngilbi in character.
This muramura and Karawora were together.
This is the name of a snake which has coloured rings around its stomach. This muramura originated at Pitjirinindri and died at Milkipada, where his body lies petrified. During the chanting of his invocatory songs the [above] stone is prodded Reuther: "gestoeckert", a non-Dictionary word. with small sharp sticks, so that: this species of snake should increase, for it is eaten after the poisonous fangs have been removed.
This is the name of a species of snake which lives on hard ground in the valleys. It is also the name of a woman. At Narani she was strangled, because whe was carrying on with young men. At the place where [her body] was burnt, a hole appeared [in the ground]. During the singing of her totemic songs sand is taken out of this hole and scattered upon the water, so that this species of snake may increase [in numbers].
Their totemic songs are sung, when cool breezes are expected to blow up in summer, so that it becomes possible to travel about. During the singing of the totemic songs, a feather is attached to a string and fastened to a stick. This is then let down into the water, so that the bottom end of the feather, which is smeared with gypsum, almost touches the surface of the water.
She originated as a girl at Wakuljurukupa, where she also died. Here lies her petrified body, which, during the singing of her totemic songs, is prodded with little sharp sticks, so that the [supply of] lizards may greatly increase. This [function] is performed by the women, who approach the stone, limping and panting as if they could not walk properly. The purpose of this is that the kadni should grow so fat that they cannot crawl properly and are thus more readily caught; they are also to be well flavoured.
This muramura originated at Tampangara-minkani, where he [now] lies petrified. This stone, too, is prodded (naturally, whilst the totemic songs are being sung), so that the pelicans may lay plenty of eggs. He is the muramura, who, once upon a time, through his invocatory songs, implored the Mura for pelican eggs. In the act he painted himself with calcareous earth. This is still done today, whenever his stone is prodded or during the [relevant] corroboree.
This muramura originated at Waritanpani. His invocatory songs are sung when a man has dysentery or sores. Their purpose is to restore health, because the muramura himself did this. During the chanting [of the songs] karku red ochre is placed in the mouth.
His invocatory songs are sung for the purpose of rain, just as he [sang them]. He originated at Darani. A dry tree at Lake Hope stands at the spot where he emerged [from the earth]. Whenever his invocatory songs are sung, all the empty holes on this tree are smeared with clay, so that it has an attractive appearance. If the wind blows into these holes, then only a hot wind will follow, without: rain; but if the holes are plastered [shut], rain will follow.
The two testicles of this muramura, [in the form of] two stones, are smeared with fat during the singing of the totemic songs, in order that rain may fall. They are held in secret reverence, and are not allowed to be seen by women. Should anyone scratch the fat and red ochre off these stones with his fingernails, the "deity" will be angry and no more rain will fall.
He and Pampuwuluna (No. [20]) belong together.
Whilst the two stones are being sung' during the chanting of the totemic songs of Pampuwulana and Godagodana, the women dance, in other words, they move their thighs (like their ancestral mother [once] did, when she sang her totemic songs.
His totemic songs for [the sending of] rain are sung while a bundle of feathers is held in the hand.
When her descendants petition for rain, they do so in a specially-erected wurley, and are not allowed to leave it for any length of time, even for the purpose of easing nature; were they to do so, no rain would result.
The fact is that, since it rained very heavily as a result of her invocatory songs, lots of edible grass grew. Note: To each of these muramura, whose [ceremonies] are performed in the interests of rain, a special point is assigned on the horizon. Depending on from whichever direction the rain[-clouds] ascend in the sky, [it is claimed] that the invocatory song of one or the other muramura has been answered accordingly. (For the various points on the skyline, see elsewhere under talara).
Their invocatory songs have become the pattern [or prototype] for blood-avengers. As these women once did, so also the blood-avengers of today perform the same totemic rituals.
Her invocatory songs are sung during the giving of children's names - like she once did; also during the time of seed-harvest, when in spitefulness someone desires a wind to blow up, which shall scatter the seed so that it can longer be gathered.
This woman's children, who lived together with Ngatanimarumaru, had a fairer complexion [than their counterpart]. Hence their name.
During a fight [this muramura] always knew how to evade the boomerangs, so that none of them could hit him. Hence his name, meaning: 'one who always ducks aside quickly'. His invocatory songs are rehearsed during the collecting of ochre [supplies]. His emblem: a waterbag in the hand, with a bundle of twisted human hair (resembling two horns) tied diagonally across the [fore]head, from which a tail (ngapawajiri) hangs down over the back.
[She acquired this name] because she was very thin. Her totemic songs are sung for the increase of frogs (tidnamara), during which her petrified body is prodded with small sticks by the women.
His invocatory songs are sung for the increase of emus, just as he [once] sang them. His emblem: the whole body covered or wrapped in emu-skins (called wakambara).
For explanation, see the legend. The narrative of this legend is to be found on pp. 50 to 57 in Vol. X. Her totemic songs are burial songs, which are sung when someone dies, just as she [once sang them] when she lost her two daughters who had run away. Cf. ngankalkaterina to comfort oneself.
He was the first-born son of Wariliwulani. His invocatory songs are sung in quest of rain.
His invocatory songs are sung in quest of fish, just as he himself did [of old]. His insignia is a dog's tail worn around the forehead.
Since he had no more hairs on his head, he felt ashamed of himself; that is how he acquired his name. He originated at Ngaltjatara. It was he who introduced [the practice of] strangulation.
This [muramura] was the first to devise circumcision.
He was the father of the Seven Sisters or of the Mankara Worana maidens. [This muramura] crawled down to the water's [edge] where his daughters were bathing, in order to grab them. The ceremony of circumcision, together with its totemic songs, are traced back to him also.
His invocatory songs are sung for the increase of [edible] grubs (padi, respectively muluru). He had his origin at Turuwarapu.
Her invocatory songs are sung for the increase of swans' eggs.
He introduced the kulpi ceremony Reuther: "das Kulpiwesen" 'subincision'. .
His invocatory songs are sung for the increase of [wild] dogs.
This muramura was a tutor of the young men at the mindiri festival. To this day, therefore, at the mindiri festivals, the young men are still taught: [in detail about] the ritual ceremonies, etc.
With his weapons he would smash to pieces anyone who came near him. Therefore his invocatory songs are sung, so as to be able to defeat one's enemies ("others").
The muramura Katikatirungana, dried his greasy hands in the sand, so that noone should notice that he had been eating fish.
Piridakana was the first to sight this creature, and he named it.
This is [also] the name of a muramura. He was of a peace-loving nature, and tied his long hair together in a bundle, so that they stood straight up in the air. When he saw this species of pigeon with a crest on its head, he thought [to himself]: 'She has a temperament (nature) just like mine, and has a crest on her head just like I [have]'. Therefore he gave her this name.
This word is derived from the legend of Wirrakidnina, See the narrative of this legend in Vol. X, original pp. 161-166. who once invited Darana to a meal, at which he proved himself very generous (muntapirna).
This word has been borrowed from the legend of Worawakuna. Since he had lots of emu feathers, Katakuntjirina sent his wife to him [with the request] that he might let him have some. This, [however,] he declined to do, and so he was called muntapata.
This word is derived from the legend of Katakatatjarina, whose dog voraciously chased an emu.
This word has been taken from the legend of Kirlawilina, who, on arriving at Lake Hope, became ill and lay there a long time [in that condition].
This word is taken from the legend of Dimpiwalakana. On digging for water and finding it, he exclaimed: Mutulu 'for sure, here is water'.
This word is derived from the legend of Nurawordubununa, who made waterbags out of animal skins for a journey [he was about to undertake]. When they had dried out, he found they had [shrunken to] a very small size, so he said: "They are muluru".
This word originates from the legend of Darana, whose two sons painted themselves red and then scratched themselves with fingernail marks, as a sign that they were angry.
Examples of this are the souls of the muramura.
In his net-bag Pitikibana had [some] daka 'clumps of earth'. When Kataworduna annoyed him, he took out these small clods of earth, and, amidst the chanting of ceremonial songs, breathed on them. Thereupon they turned into the [above] kind of flies which were to torment Kataworduna.
This word originiates from the legend of the two muramura Kalkuwulana, who sprinkled their reeds with water.
The two wives of Jelkabalubaluna once gathered green, edible herbs and carried them together in both arms. [Their action] gave rise to this word.
It was so named by Tirrawuldruna, because it remains sitting quietly all day long.
When Darana begged far rain and the clouds came up he said: 'it is growing mukamuka about me.
Pintanganina once scraped a lot of reeds and buried them in the ground. [Thereupon] he chanted a ceremonial song to change them into a fishing-net: pintarajai! jidni morlaluriau jama! Oh dearest you be sure to turn into a fishing-net And the reeds in reality turned into a fishing-net.
When Kujumokuna died, his uncle (kaka) gathered up all his bones and bewitched the people with them.
[This custom] originated with the muramura.
The two wives of Jelkabalubaluna killed (nandrana) their husband.
The muramura Darana, kept a close watch on (observed) the sky, to see whether rainclouds might not soon appear as the result of his invocatory song.
[The female muramura Wariluwulani gathered some seed and kept on pouring it time and again into a dish.
The two wives of Jelkabalubaluna killed their husband and called it nandrana.
The two female muramura Putantara-wulana, huddled together on account of the cold, for they had no fire. They called this nankana.
Whilst Narimalpirini was processing seed, the wind kept on blowing harder and harder. She called this nuru.
In Kandrimuka the fire of Watapajirini went out. She called this nunku.
Patukarini felt a sense of shame, when she had to wander about on her own, without a husband.
When Kirlawilina had found a young girl and wanted to marry her, she refused him and never left her father's side, but clung to him [wherever he went]; she was njinjaru (deeply attached, devoted) towards her father and njinjaru (obstreperous) towards her suitor.
Nurawordubununa made some string for himself from animal hair, and called the latter njurdu.
The men of Darana had grimaced faces after eating miminkila. It is from here that the word is said to have originated.
Darana saw clouds coming up, 'enveloped' in dust; this he called ngurlungurlu.
Dimpiwalakana blunted [the edge of] his coolamon in the course of digging.
When Wariliwulani saw the spirit of her son, she was deeply startled. She called this nirinirimankana.
The [followers] of Kakalbuna, who played together in two opposing teams, called themselves ngampumarra.
When Kakalbuna was slain, his murderers could not kill his heart (ngara); it kept on crying for vengeance.
Godagodana begged Kimilina for his rain-stone.
Kirlawilina girded himself with ornamentations in order to kill his kaka ( uncle).
Darana heard a voice but didn't know what kind of a voice it was.
Pirnawarankana heard that Dimpiwalakana's men (people) were returning from collecting ochre.
Nurawordubununa was very delighted and satisfied with his string, which he had spun from animal hair.
Nurawordubununa was incapable of returning, because he became blind.
Madlangurunu and Narimalpirini obtained both these seed varieties by their petitions [or invocatory songs].
When Jelkabalubaluna was carrying his two slain sons along with him, the decomposing fluid was trickling from their mouths and noses. He called this ngaraua, because it smelt sour ("bitter").
Kirlawilina once became very sad and wept, because he [badly] wanted a wife, yet there was none available.
Darana named the mura ngaperi in his ceremonial songs. See the Darana legend at the back of Volume X (wima 168, 170, 171, 172, 173 and 175, etc.).
Kujumokuna, who stood alone ngamuru in the world, was killed. He had nobody who was willing to support him.
Darana always prayed for rain.
The waterbags of Nurawordubununa shrivelled up, after he had drunk [or drained] their contents; therefore he soaked them [in water] again.
Kirlawilina howled [and wailed] over the two girls whom he wanted as wives.
In the course of his wanderings Mandramankana went on ahead,while the girls came on behind.
Kirlawilina took a second wife, adding (ngokana) her to the one he [already] had.
Mandramankana swallowed a large number of people at Manatandrani, but afterwards vomited them up again.
Darana recognised [the signs in] the sky; he knew that it would rain.
These originate from the line of [tribal] chiefs. The last of these was Tjampina, buried at Kaparamara. His father was Jipalina. These [men] were descended from the muramura Kujumokuna, from whose [tribal] lineage these [ceremonial] chiefs Reuther: "Regenten". were required to have been descended.
The two wives of Jelkabalubaluna kept their husband under observation with a view to killing him secretly.
Kirlawilina betrayed his sister, so that she should be killed.
Godagodana already had many possessions, but he always kept on adding more and more to them.
Two young people once found a teri youth, who had been deserted by his friends. They both dressed (decorated) him up, offered him some weapons, and in that way gave him [new] strength, that is to say, they made him ngurunguru.
Darana ngurungutana the caterpillars (muluru) with his invocatory songs, so that they should multiply and grow big and fat.
The dog of Wariliwulani dog always ran along the edge of the bank.
Martjamarpina grew weary, when he carried away the huge stone. See the legend in Volume X, original pp.167-174.
[This word] was coined by Ngaltimpara .
Tirrawuldruna saw an emu eating a poisonous plant (grass). It was stupefied by it.
Kirlawilina disturbed the birds by causing them to fly up.
There were some people whom Mandramankana failed to catch.
Kirlawilina did not give the [young] girl to his dinara Spelt tinara in Volume X, original pp. 3, 71 and 72. nephew; he rather voiced his objection.
Pintanganina cast his net into shallow water.
Katikati used to catch rats.
The men of Mandramankana dragged together some brushwood, with which to direct the fish [into the nets].
Darana obeyed [i.e. followed the invitation of] Wirrakidnina, and came to join him in a meal. For the narrative of this legend, see Volume X, original pages 161 and following. .
Pintanganina carried his fishing-net across the water.
Dimpiwalakana brought along a tall tree.
The two wives of Jelkabalubaluna shaved off their [pubic] hair (winti) thus making themselves balu. They also peeled the jaua [bulbs] balu.
The waterbag of Kujumokuna shrivelled together considerably, because he was always drinking water.
The followers of Darana said: ngamapata do not stay here!.
Narimalpiri and Wadlangurunu named all the seed varieties.
This word applies mainly to the [supernatural] ancestors, Reuther: "Urvaeter werden". who either invented something or requested it of the Mura. Never did they create [anything].
[This was the work of] Pintanganina .
When Darana saw various colourful markings on the caterpillars, he and his men (people) also painted themselves in various colours.
Darana begged for rain, and it brought forth grass and herbs, etc.
[This was the work of] Makadakapana .
[This was the work of] Pirrana .
Kandriwulani [was responsible for this].
The muramura are called by this name, because they newly invented weapons and [ceremonial] designs, and composed the [ceremonial] songs.
Kirrapajirkina disseminated fire in all directions.
where a muramura wandered about as a bird.
The following muramura wandered about as birds: Watapajirini, Ngardutjalpani, Normally spelt "Ngardutjelpani". Wonduwondu, Karawora, Murlapara, Kurukuku, Kawalka wulu, Kirki wulu, Kadnimandrani wulu, Waluwaluka, Putantara wulu, Kurawonparunga wulu, Tiritiriwulula, Papapana, and Milkiwari
All muramura of the male sex are called pirnaru.
no engraved designs (on the weapons).
Katikatina did this.
Ngurakalana thought now one way, now another.
Pitikibana heard a rumour [to the effect] that the Salt Creek men were coming to kill him.
This arrangement was thought up by Kirlawilina and his uncle, or, to put it more accurately, it was the legends of these two which promoted the idea and brought it to the light of day.
Pitikibana did this, when he provided people with a vent (opening) to the body.
the term applied to Pitikibana, who provided humankind with a vent for the body.
Mandramankana did not kill all the people, but allowed some to live.
Whilst Dimpiwalakana was digging out a soakage, the water welled [or rose] up above the [ground's] surface. It pinpitarana.
Here and there (piltjaru) in the sky Darana saw rainclouds coming up.
As Wariliwuluni was nearing the surface of the earth, she noticed that it was getting lighter and day was dawning.
As Ngutirini was carrying along the dead Kakalbuna, his body was beginning to decompose.
Katjitirana wanted to kill all the people.
The children of Wariliwuluni went away and got themselves separated from their mother.
Kakalbuna underwent a process of decomposition.
The star, Kalkuwulana, does this. When it appears in in the sky, the weather turns cold.
The two sons of Darana threw their father's dilly-begs down from the trees.
The dogs of Danubutjana were buried [alive] in a burrow at Beltana.
Two stones are lying in the vicinity of Beltana, which represent the two ears of the dog of a muramura.
Wadlanguruni cleaned her seed.
Dimpiwalakana first cut his mouth open, and then scratched his tongue loose with his fingernails. [Only] in this way could he talk properly. His first word was tiru, which he applied each time or as often as he fashioned a new member on his body.
When Darana commanded the wind, it grew calm.
The two wives of Jelkabalubaluna sneaked up [on their husband], in order to kill him.
Malkamarukutuna turned back when he was halfway on his journey to collect ochre.
Darana scattered the wings of a female caterpillar in all directions.
When the waterbags of Nurawordupununa were empty, he became thirsty.
Mandramankana was killed, but he came alive again.
At length Darana saw the clouds ascending out of the dust.
Darana took no notice of Wirakidnina.
Whilst Darana was on his wanderings, he kept on turning around from time to time, so as not to lose [his sense of] direction for the return journey.
Nurawordubununa spilt (lost) the water that he had taken along with him.
Dimpiwalakana filled in the [soakage] well that had been dug.
Pintanganina moistened his reeds before processing them.
Ngaltimparana and Worawakuna did not recognise each other.
Darana prepared caterpillar flour for himself.
The father of the two Kadripariwilpa carried his two sons on his back.
Once upon a time numerous muramura, camped together at Kudnangauana, were at [personal] variance with one another, because each one wanted to sing his [own] ceremonial song.
As Dimpiwalakana dug a [soakage] well, he came across moist earth.
Dimpiwalakana sharpened his wona.
Whilst he requested rain, Darana dissociated himself from his wives.
Pintanganina [noisily] sucked up the fat out of the fish.
Mandramankana always divulged where his men (people) were camped.
Nurawordupununa hastily devoured the entire animal (palku warupoto).
Darana and his people were wangiwangi, because a severe drought was raging.
Wonduwonduna threatened to smash to pieces the pira coolamon under which Godagodana was sitting.
As he pleaded for rain, Darana covered up his wurley.
Darana always kept on going away.
Jelkabalubaluna once asked some children where their parents were, but they remained silent.
The two Widlapirnawulana [women] heated up kuluwa flowers for themselves, and ate them.
Kirrapajirkana was fearless in attacking Pintanganina.
Darana [could] see how the rainclouds carried away the rain.
Darana saw the clouds warlu indistinctly.
Wariliwulani Reuther (inadvertently): "Wariliwulana", which denotes a male muramura. , [the female muramura], tossed and turned during the birth of her numerous children.
Narimalpiri requested the wind from the south, Ngantikutuwarana the wind from the east, Darana the wind from the north, and Mardakurana the wind from the west.
At Lake Hope Pintanganina fleshed [or stripped down] reeds, with which to make a fishing-net for himself.
Patipatikatikatina took some pliable roots with which to make himself kuruwitji Reuther: kuriwitji. Elsewhere, however, the author spells it with two 'u's cf. No. 982-8, 2376-5; Vol. XII, 591, etc. in order to drive rats out of their holes.
Dimpiwalakana laid a tree[-branch] in his soakage well.
Jelkabalubaluna extorted things from the other muramura.
When Makadakabana kindled a fire, it burst into flame.
Pintanganina spread out fish [in the sun] to dry.
Materingurawora forbade [anyone] to perform his mura ceremony; he prevented it.
Jelkabalubaluna counted the children at Tipapilla.
Wariliwulani Reuther (inadvertently): "die Wariliwulana". However, the terminal 'a' indicates a masculine name. The terminal 'i' indicates the feminine form. had given birth to lots of children.
Kujumokuna showed his kaka uncle where he was to dig
The sun, as a muramura, made it hot for her sons and daughters.
Kirlawilina betrayed his kaka; consequently he was killed.
This is caused by the devil.