The old man said a spearhead with a barb and one without are made for different game, for the barbed point holds the fish that would slip a smooth one, but the smooth point drives deeper into the big land animal and pulls free for a second throw, so a wise hunter carries both and reads the quarry before he chooses which spear to carry to the water or the plain.

Mukulungku dingkarangka balkan kalka-murru jinil-ji jinil-kari yindu-yindu minya yindu-yindunka bungal, jinil-ji nyulu kuyu karrbal nyulu jinil-kari jarrbamuny, yambada jinil-kari nyulu wangkar dungay minya-yalbay bubungu jarra dungay bada bawal jambul-yilbalku, balbi-bama yukil jambul jarrakulbal minya ngaral nyulu kalka wanya jarrakulbalka bananmundu yaral-mundu baja.

mukul-ungku dingkar-angka balka-ny kalka-murru jinil-ji jinil-kari yindu-yindu minya yindu-yindu-nka bunga-l, jinil-ji nyulu kuyu karrba-l nyulu jinil-kari jarrba-muny, yambada jinil-kari nyulu wangkar dunga-y minya-yalbay bubu-ngu jarra dunga-y bada bawa-l jambul-yilba-l-ku, balbi-bama yukil jambul jarrakulba-l minya ngara-l nyulu kalka wanya jarrakulba-l-ka bana-mundu yaral-mundu baja | old man said spearhead barb-COMIT barb-PRIV different game different-for made, barb-COMIT it fish holds it barb-PRIV slips-ABL, but barb-PRIV it deep goes land-animal ground-into pierces goes free pulls second-throw-DAT, hunter good both carries game reads he spear which carry-DAT water-toward plain-toward too | ...

kalka murru jalan minya kuyu bubu balbil ngaral

jalan-ji COMIT vs jalan-kari PRIV; bubu-nga LOC(a); the-barbed-and-smooth-spearhead


The old woman said a woman with milk and a woman without it were bound together in the old camps, for when one mother's milk failed or she died, another nursing mother would feed the child alongside her own, and no baby was ever left to starve for want of milk while a single nursing woman lived in the whole camp, for this was the deepest sharing of all.

Wulbumanangka balkan jalbu ngamu-bibi-ji jalbu ngamu-bibi-kari nyubunji kajan bayan mukulba, ngamu nyubun nyungu ngamu-bibi bawanya yambada nyulu wulanya, ngamu yindu bibi-ji karrkay dayal nyungu buban baja, ngawa nyubun kariku bawal wulanka ngamu-bibi-karinka kaki jalbu nyubun bibi-ji bayan wubulku wunay.

wulbuman-angka balka-ny jalbu ngamu-bibi-ji jalbu ngamu-bibi-kari nyubun-ji kaja-ny bayan mukul-ba, ngamu nyubun nyungu ngamu-bibi bawa-nya yambada nyulu wula-nya, ngamu yindu bibi-ji karrkay daya-l nyungu buban baja, ngawa nyubun kariku bawa-l wula-nka ngamu-bibi-kari-nka kaki jalbu nyubun bibi-ji bayan wubul-ku wuna-y | old.woman said woman breast-COMIT woman milk-PRIV together bound camp old-LOC, mother one her milk fails-SUB or she dies-SUB, mother other breast-COMIT child feeds her own too, baby one never left starve-DAT milk-PRIV-for if woman one breast-COMIT camp all lives | ...

jalbu ngamu bina janyji karrkay dayal ngawa kaki

ngamu-bina-ji COMIT vs -kari PRIV; mukul-nga LOC(l)->mukulba FIX; kaki; the-shared-nursing


The old man said a debt with acknowledgment and a debt denied are two different weights on a person, for the acknowledged debt sits light because both know it and trust it will be paid in time, but the denied debt festers and turns friends into enemies, so he taught the young always to name their debts openly, for a person with owned debts sleeps better than a person with hidden ones.

Mukulungku dingkarangka balkan yamba-manin binal-ji yamba-manin balka-kari jambul yindu-yindu junkurr bamanga, binal-ji yamba-manin bada bundan jambul binal wawu-karrbal nyulu dayal wungara, yambada balka-kari yamba-manin buyun-manda jawun kuni-mabi-mundu murni, nyulu warru milbin yabarrka nyungu yamba-manin kuku-mundu balkanka, bama yamba-manin-ji karrba nyulu wuna yukil-baja bama buyan-jimuny.

mukul-ungku dingkar-angka balka-ny yamba-mani-ny binal-ji yamba-mani-ny balka-kari jambul yindu-yindu junkurr bama-nga, binal-ji yamba-mani-ny bada bunda-ny jambul binal wawu-karrba-l nyulu daya-l wungar-a, yambada balka-kari yamba-mani-ny buyun-ma-nda jawun kuni-mabi-mundu murni, nyulu warru milbi-ny yabarrka nyungu yamba-mani-ny kuku-mundu balka-nka, bama yamba-mani-ny-ji karrba nyulu wuna yukil-baja bama buya-ny-ji-muny | old man said debt acknowledged-COMIT debt denied-PRIV two different weight person-LOC, acknowledged-COMIT debt light sits both know trust it paid time-LOC, but denied-PRIV debt festers friend enemy-toward turns, he young taught always his debt openly name-DAT, person debt-COMIT holds he sleeps better person hidden-COMIT-from | ...

binal balkal junkurr bunday wawu-karrba jawun kuni wunay

binal-ji COMIT vs balka-kari PRIV; wungar-nga LOC(r)->wungara FIX; the-owned-debt-and-the-denied


The old woman said a body with rest and a body without it break in different ways, for the rested body heals and grows strong while the restless, overworked body wears thin and falls sick, and she scolded the young ones who worked past all sense as hard as she scolded the lazy, for she said a person who does not know how to rest does not truly know how to work either.

Wulbumanangka balkan janka mara-kunbanya janka kari mara-kunbay yindu-yindu yala kaka-manda, janka mara-kunbanya kalbal junkurr jarral yambada kari mara-kunbay, kirraji wubul-baja, janka jinbal-manda buyun-manda, nyulu warru mumbu-manin jana kirrajin binal bada bajaku ngulkurr yala nyulu majarrbama mumbu-manin, nyulu balkan bama nyulu kariku mara-kunbay binal nyulu kariku bajaku kirraji binal baja.

wulbuman-angka balka-ny janka mara-kunba-nya janka kari mara-kunba-y yindu-yindu yala kaka-ma-nda, janka mara-kunba-nya kalbal junkurr jarra-l yambada kari mara-kunba-y, kirraji wubul-baja, janka jinbal-ma-nda buyun-ma-nda, nyulu warru mumbu-ma-ni-ny jana kirraji-ny binal bada bajaku ngulkurr yala nyulu majarr-bama mumbu-ma-ni-ny, nyulu balka-ny bama nyulu kariku mara-kunba-y binal nyulu kariku bajaku kirraji binal baja | old.woman said body that-rests body NEG-rest differently as hurt, body that-rests heals strong grows but NEG-rest, work more, body wears.thin sick-becomes, she young scolded they worked sense deep most past as she lazy-person scolded, she said person he NEG rest-know he NEG truly work knows too | ...

janka kalkal kaka kalbal junkurr kirraji binal mumbu

kalkal-ji COMIT vs kalkal-kari PRIV; knowing-how-to-rest-is-knowing-how-to-work


The old man said a decision made with counsel and a decision made counselless are not equally wise, for one head holds only one view of a thing while many heads together turn it over and see all its sides, so before any big choice the old people would sit in a long circle and let every voice be heard, and the leader with many counsellors rarely walked the camp into disaster.

Mukulungku dingkarangka balkan kuku-manin kuku-daji-ji kuku-manin kuku-daji-kari kari nyubun yala binal, nyubun-milka nyulu nyubun-nyaji yamba nyubunmuny yambada milka wubul nyubun-nyubunji murninya nyajil nyungu wubulku, kuku-yalbay ngadiku bama mukul bundan bangka kalbay kuku wubulku ngaranka, kuku-bama kuku-daji wubul-ji nyulu kariku bayan mumbu-mundu jilbaman.

mukul-ungku dingkar-angka balka-ny kuku-mani-ny kuku-daji-ji kuku-mani-ny kuku-daji-kari kari nyubun yala binal, nyubun-milka nyulu nyubun-nyaji yamba nyubun-muny yambada milka wubul nyubun-nyubun-ji murni-nya nyaji-l nyungu wubul-ku, kuku-yalbay ngadiku bama mukul bunda-ny bangka kalbay kuku wubul-ku ngara-nka, kuku-bama kuku-daji wubul-ji nyulu kariku bayan mumbu-mundu jilba-ma-ny | old man said decision counsel-COMIT decision counsel-PRIV NEG same wise, one-head it one-view thing one-of but heads many together turn sees its sides all, choice big before people old sat circle long voices all hear-DAT, leader counsel much-COMIT he never camp disaster-toward walked | ...

kuku daji binal milka murni bunday ngaral bayan

kuku-daji-ji COMIT vs -kari PRIV; the-well-counselled-decision


The old woman said a grief with tears and a grief without them are both real, but they must be watched differently, for the mourner with tears is emptying the sorrow the way a body should, while the tearless mourner holds it locked inside where it can turn to sickness, so she sat closest of all to the ones who could not cry, and waited with them until the tears finally came.

Wulbumanangka balkan wawu-mumbu milbal-ji wawu-mumbu milbal-kari jambul ngadiku, yindu-yindu nyajinka, milbal-ji wawu-mumbu-bama nyulu wawu-mumbu buban-manil janka yala, yambada milbal-kari wawu-mumbu-bama nyulu karrbal jiba-nga wanja nyulu buyun-mundu murninya, nyulu bundan ngunduku bajaku jana kari badilmuny, bundan jananji dukul milbal ngadiku kadanya.

wulbuman-angka balka-ny wawu-mumbu milbal-ji wawu-mumbu milbal-kari jambul ngadiku, yindu-yindu nyaji-nka, milbal-ji wawu-mumbu-bama nyulu wawu-mumbu buban-ma-ni-l janka yala, yambada milbal-kari wawu-mumbu-bama nyulu karrba-l jiba-nga wanja nyulu buyun-mundu murni-nya, nyulu bunda-ny ngundu-ku bajaku jana kari badi-l-muny, bunda-ny jana-nji dukul milbal ngadiku kada-nya | old.woman said grief tears-COMIT grief tears-PRIV both real, differently watch-DAT, tears-COMIT mourner he sorrow empties body as, but tears-PRIV mourner he holds belly-LOC where it sickness-toward turns-SUB, she sat near most they NEG cry-ABL, waited them-with at.last tears finally come-SUB | ...

wawu-mumbu milbal nyajil karrbal jiba buyun bunday kalkal

milbal-ji COMIT vs milbal-kari PRIV; jiba-nga LOC(a); sitting-with-the-tearless-mourner


The old man said a warning with respect and a warning with contempt do opposite work though both point at the same danger, for the respectful warning is heard and heeded while the contemptuous one only shames and hardens the person against it, so he taught the young that to correct another well is a great skill, and to correct them badly is worse than not correcting them at all.

Mukulungku dingkarangka balkan kuku-milbil yulmbarril-ji kuku-milbil bikirr-daji-ji yindu-yindu murni jambul nyubun yinil-mundu jarra baja, yulmbarril-ji kuku ngaral kirrajil yambada bikirr-daji-ji nganga bikirr-bungal junkurr-manil bama yinya-mundu, nyulu warru milbin bama yindu yukil murni-bungalka janka-yukil yalbay, mumbu murni-bungalka nyulu mumbu-baja kari murni-bunganmuny.

mukul-ungku dingkar-angka balka-ny kuku-milbil yulmbarril-ji kuku-milbil bikirr-daji-ji yindu-yindu murni jambul nyubun yinil-mundu jarra baja, yulmbarril-ji kuku ngara-l kirraji-l yambada bikirr-daji-ji nganga bikirr-bunga-l junkurr-ma-ni-l bama yinya-mundu, nyulu warru milbi-ny bama yindu yukil murni-bunga-nka janka-yukil yalbay, mumbu murni-bunga-nka nyulu mumbu-baja kari murni-bunga-ny-muny | old man said warning respect-COMIT warning contempt-COMIT opposite work both one danger-toward point too, respect-COMIT word heard heeded but contempt-COMIT just shames hardens person that-toward, he young taught person other well correct-DAT skill big, badly correct-DAT it worse NEG correct-ABL | ...

kuku yulmbarril bikirr murni yinil ngaral milbil janka-yukil

yulmbarril-ji vs bikirr-daji-ji COMIT; correcting-well-vs-badly


The old woman said a life with gratitude and a life without it are lived in two different countries though the person never moves, for the grateful one wakes each day into a world full of gifts while the ungrateful one wakes into a world of lacks and grievances, and the strange thing, she said, is that the two may own exactly the same things, and only the seeing is different.

Wulbumanangka balkan wawu-mini-ji-janay wawu-mini-kari-janay jambul bubu yindu-yindungu wunay bama nyulu kariku murninya, wawu-mini-ji nyulu wandin wungar nyubun bubu-mundu daji-yamba-ji, yambada wawu-mini-kari nyulu wandin bubu-mundu yamba-kari mumbu-ji, yamba yindu, nyulu balkan, jambul nyulu yamba nyubun yala karrbal, nganga nyaji-jarray yindu-yindu.

wulbuman-angka balka-ny wawu-mini-ji-jana-y wawu-mini-kari-jana-y jambul bubu yindu-yindu-ngu wuna-y bama nyulu kariku murni-nya, wawu-mini-ji nyulu wandi-ny wungar nyubun bubu-mundu daji-yamba-ji, yambada wawu-mini-kari nyulu wandi-ny bubu-mundu yamba-kari mumbu-ji, yamba yindu, nyulu balka-ny, jambul nyulu yamba nyubun yala karrba-l, nganga nyaji-jarray yindu-yindu | old.woman said gratitude-COMIT-life gratitude-PRIV-life two country different-LOC live person he never moves, gratitude-COMIT he wakes day one world-toward gift-thing-COMIT, but gratitude-PRIV he wakes world-toward thing-PRIV grievance-COMIT, thing strange, she said, both they thing one as own, just seeing different | ...

wawu-mini bubu wunay wandil wungar daji yamba-kari nyaji

wawu-mini-ji COMIT vs -kari PRIV; yindu-yindu-nga LOC(u); gratitude-changes-the-country-you-live-in


The old man said a boy with a teacher and a boy without one both grow up, but they grow up into very different men, for the taught boy inherits a thousand generations of hard-won knowledge in a few short years while the teacherless boy must reinvent everything from nothing and mostly fails, so the old people counted a good teacher among the greatest gifts a child could be given.

Mukulungku dingkarangka balkan buban milbil-bama-ji buban milbil-bama-kari jambul warru-manda, yindu-yindu dingkar-manda, milbil-ji buban manil ngadiku-bama wubul-yalbay binal dandibu-maninmuny wungar buban baja, yambada milbil-bama-kari buban nyulu yamba wubulku jambul-bungal nganga-muny nyulu wubul-baja bawal, bama mukul milbil-bama yukil karrban yamba daji yalbay wubulmuny karrkay dayanmuny.

mukul-ungku dingkar-angka balka-ny buban milbil-bama-ji buban milbil-bama-kari jambul warru-ma-nda, yindu-yindu dingkar-ma-nda, milbil-ji buban mani-l ngadiku-bama wubul-yalbay binal dandi-bu-mani-ny-muny wungar buban baja, yambada milbil-bama-kari buban nyulu yamba wubul-ku jambul-bunga-l nganga-muny nyulu wubul-baja bawa-l, bama mukul milbil-bama yukil karrba-ny yamba daji yalbay wubul-muny karrkay daya-ny-muny | old man said boy teacher-COMIT boy teacher-PRIV both grow.up, different man-becomes, teacher-COMIT boy inherits ancestors thousand knowledge hard-won-from years few too, but teacher-PRIV boy he thing all reinvent nothing-from he mostly fails, people old teacher good counted gift big all-from child given-ABL | ...

milbil warru binal dandi wungar daji karrkay dayal

milbil-bama-ji COMIT vs -kari PRIV; a-good-teacher-is-the-greatest-gift


The old woman said a death with witnesses and a death alone are grieved differently by those left behind, for when the family is there at the end the passing is held and honored and carried well, but a death alone in the bush leaves a wound that never fully closes, so the old people moved mountains to be present at a passing, and counted it a sacred duty never to let one of their own die unwitnessed and alone.

Wulbumanangka balkan wula bama-nyaji-ji wula nganga yindu-yindu yala wawu-mumbu-manil jana bawanmunymuny, jawun-karra ngunduku bada bajaku wula karrban yukil-bungal jarrakulbal yukil, yambada wula nganga majaji-nga bawan buyun nyulu kariku bajaku karra, bama mukul yumal murni-manin wula ngunduku jananka, karrban kuku junkurr kariku nyubun jana-muny wula bama-nyaji-kari nganga baja.

wulbuman-angka balka-ny wula bama-nyaji-ji wula nganga yindu-yindu yala wawu-mumbu-ma-ni-l jana bawa-ny-muny-muny, jawun-karra ngundu-ku bada bajaku wula karrba-ny yukil-bunga-l jarrakulba-l yukil, yambada wula nganga majaji-nga bawa-ny buyun nyulu kariku bajaku karra, bama mukul yumal murni-ma-ni-ny wula ngundu-ku jana-nka, karrba-ny kuku junkurr kariku nyubun jana-muny wula bama-nyaji-kari nganga baja | old.woman said death witness-COMIT death alone differently as grieved they left-ABL, family near-LOC end most death held honored carried well, but death alone rainforest-LOC leaves wound it never truly closes, people old mountains moved death near-DAT be-DAT, kept duty strict never one their-of dies witness-PRIV alone too | ...

wula nyaji wawu-mumbu jawun karrbal majaji buyun yumal

bama-nyaji-ji COMIT vs bama-nyaji-kari PRIV; majaji-nga LOC(i); never-let-one-die-unwitnessed


The old man's summing was this: everything a person can have, they can also lack, and the whole of a life is learning which havings truly matter and which lackings truly wound, for a person can be rich in things and poor in every way that counts, or own almost nothing and be full to overflowing, so measure your life not by the with and the without but by whether the withs are the ones worth having.

Mukul nyungu kuku-dumbal yinya: yamba wubulku bama karrbalmuny, nyulu baja bawal, wawu wubulku kalbaymu nyulu binalman wanya karrbal bajaku yukil wanya bawal bajaku buyun, bama nyulu yamba-ji yamba wubulku yamba-kari baral wubulkubu, yambada yamba nganga karrbal nyulu jiba yajin bajaku, nyaji nyungu wawu kari yamba-ji yamba-kari-bu yambada yamba-ji nyulu nyubun karrbanka yukilmuny.

mukul nyungu kuku-dumba-l yinya: yamba wubul-ku bama karrba-l-muny, nyulu baja bawa-l, wawu wubul-ku kalbay-mu nyulu binal-ma-ny wanya karrba-l bajaku yukil wanya bawa-l bajaku buyun, bama nyulu yamba-ji yamba wubul-ku yamba-kari baral wubul-ku-bu, yambada yamba nganga karrba-l nyulu jiba yajin bajaku, nyaji nyungu wawu kari yamba-ji yamba-kari-bu yambada yamba-ji nyulu nyubun karrba-nka yukil-muny | old his summing this: thing all person hold-ABL, it too lacks, life whole learning which having truly matters which lacking truly wounds, person he thing-COMIT thing all thing-PRIV way all-INST, but thing nothing owns he belly full most, measure your life NEG having-COMIT lacking-PRIV-INST but having-COMIT it one holds-DAT worth-ABL | ...

yamba karrbal wawu binal jiba yajin nyaji baral

yamba-ji COMIT vs yamba-kari PRIV; the-summing: which-havings-truly-matter


The old man said one good tree can be a whole camp's provider: its fruit and seeds are food, its inner bark makes string, its wood makes spears and digging sticks, its leaves make medicine, its dead branches make fire, and its shade and its hollow give shelter, so to know a single tree completely is already to know a large part of how to live.

Mukulungku dingkarangka balkan juku nyubun yukil nyulu bayan wubulku dayal: nyungu mayi diburr baja mayi, nyungu warrur dukurr karra bungal, nyungu juku kalka kunku-jina bungal, nyungu birra kalbal bungal, nyungu dakil wula-mabi baya bungal, nyungu wabarr dimbirr baja bayan dayal, juku nyubun bajaku binalka ngadiku wunay yala yalbay binalka.

mukul-ungku dingkar-angka balka-ny juku nyubun yukil nyulu bayan wubul-ku daya-l: nyungu mayi diburr baja mayi, nyungu warrur dukurr karra bunga-l, nyungu juku kalka jaba baja bunga-l, nyungu birra kalbal bunga-l, nyungu dakil wula-mabi baya bunga-l, nyungu wabarr dimbirr baja bayan daya-l, juku nyubun bajaku binal-ka ngadiku wuna-y yala yalbay binal-ka | old man said tree one good it camp all provides: its fruit seed too food, its inner.bark string makes, its wood spear digging.stick makes, its leaves medicine makes, its branch dead-like fire makes, its shade hollow too shelter gives, tree one truly know-DAT already live-DAT as large know-DAT

juku mayi diburr warrur karra kalka birra kalbal

one-tree-provides-everything; birra 'leaf'(not bina); dumbul/warrur bark


The paperbark tree is the most useful tree of the wet country, the old woman taught, for its soft thick bark peels off in great clean sheets that make a baby-cradle, a sleeping-mat, a roof against the rain, a wrapping to cook fish in, and even a canoe patch, so a family camped near a stand of paperbark is a family that wants for very little.

Buyku-juku nyulu juku yukil bajaku bubu-bana, wulbumanangka milbin, nyungu warrur jinbal junkurr kakan naka-naka ngulkurr ngawa-jarrakay bungal, wuna-birra, bayan-jibul bana-mundu, kuyu waju-birra baja, marrakan-murni baja, jawun-karra buyku-juku ngunduku bayan nyulu jawun-karra nyulu yamba buban-baja wawu-manil.

buyku-juku nyulu juku yukil bajaku bubu-bana, wulbuman-angka milbi-ny, nyungu warrur jinbal junkurr kaka-ny naka-naka ngulkurr ngawa-jarrakay bunga-l, wuna-birra, bayan-jibul bana-mundu, kuyu waju-birra baja, marrakan-murni baja, jawun-karra buyku-juku ngundu-ku bayan nyulu jawun-karra nyulu yamba buban-baja wawu-ma-ni-l | paperbark-tree it tree useful most wet-country, old.woman taught, its bark soft thick peels across clean baby-cradle makes, sleeping-mat, roof rain-toward, fish cook-leaf too, canoe-patch too, family paperbark near-LOC camp it family it thing little-more wants

buyku juku warrur kaka ngawa bayan kuyu marrakan


The old man knew every big old tree in the country by name and story, for each ancient tree was a marker of a boundary, a place of a happening, or the home of a spirit, and he taught the boys never to cut a big old tree carelessly, for a tree that has stood five hundred years holds more of the country's memory than any living person.

Mukulungku dingkarangka juku yalbay mukul wubulku bubungu binal nyungu kuku jangkar baja, juku mukul nyubun wubulku nyulu bubu-jina jarra-mabi, yamba nyubun bungalmuny, yambada wawu-yamba bayan, nyulu warru-warru milbin kariku juku yalbay mukul binal-karibu daka, juku nyulu janan wubul wungar karrbal bubu milka ngulkurr-baja bama wula-mabi wubulmuny.

mukul-ungku dingkar-angka juku yalbay mukul wubul-ku bubu-ngu binal nyungu kuku jangkar baja, juku mukul nyubun wubul-ku nyulu bubu-jina jarra-mabi, yamba nyubun bunga-l-muny, yambada wawu-yamba bayan, nyulu warru-warru milbi-ny kariku juku yalbay mukul binal-kari-bu daka, juku nyulu jana-ny wubul wungar karrba-l bubu milka ngulkurr-baja bama wula-mabi wubul-muny | old man tree big old all country-LOC knew its name story too, tree old each all it boundary marker-like, event one made-ABL, or spirit-thing home, he young.men taught never tree big old carelessly cut, tree it stood five-hundred years holds country memory more person living all-ABL

juku mukul bubu binal jangkar jarra milbil wungar


The old woman read the year by the flowering and fruiting of the trees: when the bloodwood flowers the honey is coming, when the black bean drops its pods the cold is near, when the fig ripens the flying foxes gather, and she taught the girls that a person who knows the calendar of the trees never plants, gathers, or hunts at the wrong time.

Wulbumanangka wungar ngaran juku nganka mayi-mandanya: babajaka nganka-mandanya wunba kadanya, baway nyungu diburr badanya kiway ngundu, dukal kulbul-mandanya kambi bangkanya, nyulu jalbu-buban milbin bama nyulu juku wungar binal nyulu kariku jarral bangkal balbil wungar yukil-karinga.

wulbuman-angka wungar ngara-ny juku nganka mayi-ma-nda-nya: babajaka nganka-ma-nda-nya wunba kada-nya, baway nyungu diburr bada-nya kiway ngundu, dukal kulbul-ma-nda-nya kambi bangka-nya, nyulu jalbu-buban milbi-ny bama nyulu juku wungar binal nyulu kariku jarra-l bangka-l balbi-l wungar yukil-kari-nga | old.woman year read trees flower fruit-become-SUB: bloodwood flowers-SUB honey comes, black.bean its seed falls-SUB cold near, fig ripens-SUB flying.foxes gather-SUB, she girls taught person he tree calendar knows he never plants gathers hunts time wrong-LOC

wungar juku nganka babajaka wunba baway diburr dukal

babajaka bloodwood, baway black-bean, dukal fig; nganka 'flower'; reading-the-year-by-the-trees


The old man said the inner bark of certain trees is the mother of all string, and he showed the boys how to strip it, soak it, beat it soft, split it into even threads and roll it into cord strong enough for a net, a fishing line, a dilly-bag, or a rope to climb the tallest honey tree, so that from the bark of one tree came a hundred useful things.

Mukulungku dingkarangka balkan juku nyubun-nyubun warrur dukurr nyulu karra wubulku ngamu, nyulu warru-warru milbin yala kakanka, bananga wunay, buban-buban kunil, kakal karra nyubun-nyubun yala, murnil karra junkurr makarrku, kuyu-wukurr, balji, kalal-karra dakanka juku-wunba wangkarku baja, juku nyubun warrurmuny yamba yukil wubul kadan.

mukul-ungku dingkar-angka balka-ny juku nyubun-nyubun warrur dukurr nyulu karra wubul-ku ngamu, nyulu warru-warru milbi-ny yala kaka-nka, bana-nga wuna-y, buban-buban kuni-l, kaka-l karra nyubun-nyubun yala, murni-l karra junkurr makarr-ku, kuyu-wukurr, balji, kalal-karra daka-nka juku-wunba wangkar-ku baja, juku nyubun warrur-muny yamba yukil wubul kada-ny | old man said tree certain inner.bark it string all mother, he young.men taught how strip-DAT, water-LOC soak, soft beat, split cord even like, twist cord strong net-DAT, fishing-line, dilly.bag, vine-cord climb-DAT honey-tree tall-DAT too, tree one bark-from thing useful hundred came

juku warrur karra ngamu milbil murni makarr kalal

bana-nga LOC(a); warrur 'bark'; inner-bark-is-the-mother-of-string


The old woman taught the plant medicines through the whole of a girl's growing up, for there was a leaf for a fever, a bark for a wound, a root for a bad belly, a sap for a sting, a smoke for the biting flies, and she was strict that each be learned exactly, for the same plant that heals in the right dose can harm in the wrong one, and a healer who guesses is a danger.

Wulbumanangka mayi-kalbal milbin jalbu-buban warru-mandanga wubulku, birra nyubun wumbul-buyunka, warrur nyubun buyunka, bangkan nyubun jiba-buyunka, jurrbu nyubun baykal-buyunka, kubu nyubun minya-baykalka, nyulu junkurr nyubun-nyubun yukil binalka, mayi nyubun kalbal yukilba nyulu buyun-manda mumbungu, kalbal-bama nyulu binal-kari nyulu yinil.

wulbuman-angka mayi-kalbal milbi-ny jalbu-buban warru-ma-nda-nga wubul-ku, birra nyubun wumbul-buyun-ka, warrur nyubun buyun-ka, bangkan nyubun jiba-buyun-ka, jurrbu nyubun bayka-l-buyun-ka, kubu nyubun minya-bayka-nka, nyulu junkurr nyubun-nyubun yukil binal-ka, mayi nyubun kalbal yukil-ba nyulu buyun-ma-nda mumbu-ngu, kalbal-bama nyulu binal-kari nyulu yinil | old.woman plant-medicine taught girl growing-up-LOC all, leaf one fever-for, bark one wound-for, root one belly-sick-for, shoot(sap) one sting-for, smoke one biting-flies-for, she strict each exactly learn-DAT, plant one heals right-LOC it harms wrong-LOC, healer he guesses(unknowing) he danger

mayi kalbal birra warrur bangkan jurrbu kubu buyun

warru-ma-nda-nga LOC; birra leaf, bangkan root, jurrbu shoot; the-plant-medicines


The old man said the vines of the scrub are a second string-store, always ready in an emergency, for a strong vine pulled fresh from the tree can lash a shelter, bind a raft, carry a load, or make a quick rope to reach water down a bank, and he taught the boys which vines were strong and which would snap, for the wrong vine at the wrong moment can cost a life.

Mukulungku dingkarangka balkan kalal majaji nyulu karra jambul-mabi, yabarrka yukil dandi-ngunduku, kalal junkurr jukumuny jirakal kakalbu bayan kajal, marrakan kajal, yamba jarrakulbal, kalal-karra warri bungal bana jalkar badanmuny maninka, nyulu warru-warru milbin kalal wanyu junkurr wanyu kakan, kalal yukil-kari wungar yukil-karinga bayabu wawu manil.

mukul-ungku dingkar-angka balka-ny kalal majaji nyulu karra jambul-mabi, yabarrka yukil dandi-ngundu-ku, kalal junkurr juku-muny jirakal kaka-l-bu bayan kaja-l, marrakan kaja-l, yamba jarrakulba-l, kalal-karra warri bunga-l bana jalkar bada-muny mani-nka, nyulu warru-warru milbi-ny kalal wanyu junkurr wanyu kaka-ny, kalal yukil-kari wungar yukil-kari-nga baya-bu wawu mani-l | old man said vine scrub it string second-like, always ready emergency-LOC, vine strong tree-from fresh pulled-INST shelter binds, raft binds, load carries, vine-cord fast makes water bank below-from get-DAT, he young.men taught vine which strong which snaps, vine wrong time wrong-LOC fire-INST life takes

kalal majaji karra juku jirakal bayan marrakan jalkar


The old woman knew every food plant in the country and where each grew, for one root grows on the sandy ridge, another in the wet gully, one fruit ripens high in the canopy and another low in the scrub, and she said a woman who truly holds this knowledge can feed a family through the worst year the country ever throws, when the hunters come home with nothing.

Wulbumanangka mayi-juku wubulku binal bubungu wanja nyubun jarranmuny, bangkan nyubun jukar-a jarral, yindu bana-jandungu, mayi nyubun kulbul wangkar juku-dukurr yindu bada majaji, nyulu balkan jalbu nyulu yinya binal bajaku karrbal nyulu jawun-karra dayal wungar mumbu bajaku bubu wandanmuny, balbi-bama yamba-karibu bayan-mundu kadanya.

wulbuman-angka mayi-juku wubul-ku binal bubu-ngu wanja nyubun jarra-ny-muny, bangkan nyubun jukar-a jarra-l, yindu bana-jandu-ngu, mayi nyubun kulbul wangkar juku-dukurr yindu bada majaji, nyulu balka-ny jalbu nyulu yinya binal bajaku karrba-l nyulu jawun-karra daya-l wungar mumbu bajaku bubu wanda-ny-muny, balbi-bama yamba-kari-bu bayan-mundu kada-nya | old.woman food-plant all knew ground-LOC where each grows-ABL, root one sandbank-LOC grows, other creek-LOC, fruit one ripe above canopy other below scrub, she said woman she that knowledge truly holds she family feeds year worst most country throws-ABL, hunters nothing-INST home come-SUB

mayi juku binal bubu bangkan janyul kulbul jawun

bubu-nga LOC(a); janyul-warral-nga LOC; the-woman-who-knows-every-food-plant


The old man said the black palm gives the hardest, heaviest, finest spear-wood of all, but it grows slowly and is not common, so it was never cut wastefully, and a spear of black palm was a treasure passed from father to son, and he showed the boy the one old palm in their country and told him to guard it, for it had already given spears to four generations of their line.

Mukulungku dingkarangka balkan duwar nyulu kalka-juku junkurr dandi yukil bajaku wubulmuny, yambada nyulu buban-buban jarral kari wubul, kariku kudamundu dakan, kalka duwarmu nyulu yamba-yukil nganjan-mundu jijamundu dayal, nyulu buban milbin duwar mukul nyubun nyungu bubungu balkan karrbanka, nyulu ngadiku kalka dayan jujumu kulur wungar-kadalmuny nyungu jinamuny.

mukul-ungku dingkar-angka balka-ny duwar nyulu kalka-juku junkurr dandi yukil bajaku wubul-muny, yambada nyulu buban-buban jarra-l kari wubul, kariku kudamundu daka-ny, kalka duwar-mu nyulu yamba-yukil nganjan-mundu jija-mundu daya-l, nyulu buban milbi-ny duwar mukul nyubun nyungu bubu-ngu balka-ny karrba-nka, nyulu ngadiku kalka daya-ny juju-mu kulur wungar-kada-l-muny nyungu jina-muny | old man said black.palm it spear-wood strong hard good most all-ABL, but it slowly grows NEG common, never wastefully cut, spear black.palm-of it treasure father-toward son-toward given, he boy showed black.palm old one their country-LOC said guard-DAT, it already spears gave generations four-from their line-of

duwar kalka juku junkurr dandi jija milbil bubu

duwar black-palm; bubu-nga LOC(a); the-treasured-black-palm-spear-tree


The old woman said the bloodwood gives more than honey and shade: its red sap dries into a hard gum that seals a leaking canoe, glues a spearhead, and makes a strong medicine for a mouth-sore, so she gathered the sap in the season it flowed and stored it in a little bark cup, and it was one of the most valued small things a family kept.

Wulbumanangka balkan babajaka dayal ngulkurr-baja wunba wabarrmuny: nyungu mula-jurrbil kiway-manda junkurr-yikari nyulu marrakan bana-mundu karra, kalka-murru karra, ngandal-buyun kalbal junkurr baja, nyulu jurrbu bangkan wungar nyulu dungay-mba warrur-jibarrba karrban, nyulu yamba yukil bajaku buban jawun-karra karrbanmuny.

wulbuman-angka balka-ny babajaka daya-l ngulkurr-baja wunba wabarr-muny: nyungu mula-jurrbil kiway-ma-nda junkurr-yikari nyulu marrakan bana-mundu karra, kalka-murru karra, ngandal-buyun kalbal junkurr baja, nyulu jurrbu bangka-ny wungar nyulu dunga-y-mba warrur-jibarr-ba karrba-ny, nyulu yamba yukil bajaku buban jawun-karra karrba-ny-muny | old.woman said bloodwood gives more honey shade-ABL: its sap-red cold-becomes gum-hard it canoe leak-toward seals, spearhead glues, mouth-sore medicine strong too, she sap gathered season it flows-LOC bark-cup-LOC stored, it thing valued most small family kept-of

babajaka wunba wabarr mula junkurr marrakan ngandal kalbal

babajaka bloodwood; yikari 'hardened wax/gum'; the-bloodwood's-sealing-gum


The old man said the young trees are the camp's true wealth, worth more than any store of food, for a food-store is eaten and gone while a stand of young trees becomes a hundred years of food, medicine, and tools for children not yet born, so he made the boys plant and protect the seedlings of the good trees wherever they camped, as a gift forward to the unborn.

Mukulungku dingkarangka balkan juku buban nyulu bayan yamba-yukil ngadiku, ngulkurr-baja mayi-karrban wubulmuny, mayi-karrban nukal bada janji juku buban-wubul nyulu kulur wungar mayi kalbal kalka baja karrkay kariku warru-mandanmunynka, nyulu warru-warru bungal karrbal juku-buban yukil wubulku wanja jana bayan bungan, daji ngadiku-mundu kari-warru-mandanmunynka.

mukul-ungku dingkar-angka balka-ny juku buban nyulu bayan yamba-yukil ngadiku, ngulkurr-baja mayi-karrba-ny wubul-muny, mayi-karrba-ny nuka-l bada karra juku buban-wubul nyulu kulur wungar mayi kalbal kalka baja karrkay kariku warru-ma-nda-ny-muny-nka, nyulu warru-warru bunga-l karrba-l juku-buban yukil wubul-ku wanja jana bayan bunga-ny, daji ngadiku-mundu kari-warru-ma-nda-ny-muny-nka | old man said trees young it camp wealth true, more food-store all-ABL, food-store eaten gone stands.of trees young it hundred years food medicine tool too children not.yet born-for, he young.men plant protect trees-young good all where they camp made, gift forward unborn-for

juku bayan mayi kalbal kalka karrkay warru daji


The old woman said the fig tree is a whole world of its own, feeding the flying foxes and the pigeons and the people, hiding the possums in its hollows and the pythons along its great limbs, and its shade holding the biggest camp, so she taught that to sit under an old fig in fruit is to sit at the richest table in the country, shared by every living thing at once.

Wulbumanangka balkan dukal-juku nyulu bubu nyubun nyungu-nyungu, kambi bakamu bama baja dayal, yawa nyungu dimbirrba buyan bajalji nyungu dakil yalbay-mba baja, nyungu wabarr bayan yalbay bajaku karrbal, nyulu milbin dukal mukul mayi-mabi ngunduku bundanka yala bubu yamba-ji bajakungu bundal, minya wula-mabi wubulku daji-way nyubunku.

wulbuman-angka balka-ny dukal-juku nyulu bubu nyubun nyungu-nyungu, kambi bakamu bama baja daya-l, yawa nyungu dimbirr-ba buya-ny bajalji nyungu dakil yalbay-mba baja, nyungu wabarr bayan yalbay bajaku karrba-l, nyulu milbi-ny dukal mukul mayi-mabi ngundu-ku bunda-nka yala bubu yamba-ji bajaku-ngu bunda-l, minya wula-mabi wubul-ku daji-way nyubun-ku | old.woman said fig-tree it world one its.own, flying.fox pigeon people too feeds, possum its hollow-LOC hides python its limb big-LOC too, its shade camp big most holds, she taught fig old fruiting near-LOC sit-DAT as table richest-LOC sit, creatures living all share-each.other one-DAT

dukal bubu kambi bakamu yawa dimbirr bajalji wabarr

dukal fig; dimbirr-nga LOC(rr,a)->dimbirrba? trill+a->-ba FIX dimbirrba; dakil yalbay-nga LOC; the-fig-tree-is-a-whole-world


The old man said each kind of wood has its own gift for fire: the bloodwood gives coals that last all night, the light dead branches give a fast flame to boil water, the green wood gives smoke to drive the flies or to signal, and the fragrant woods give a smoke that flavors the meat, so a person who truly knows the trees never makes a bad fire.

Mukulungku dingkarangka balkan juku nyubun-nyubun nyungu daji baya-nka: babajaka ngunjil dayal nyulu wujurr wubulku, dakil wula-mabi buban wula warri bana balamunka, juku jinbal-jirakal kubu dayal minya-baykal kala-kalbay yambada jibar, juku-nganja kubu dayal minya nganja-mandanka, bama nyulu juku bajaku binal nyulu kariku baya mumbu bungal.

mukul-ungku dingkar-angka balka-ny juku nyubun-nyubun nyungu daji baya-nka: babajaka ngunjil daya-l nyulu wujurr wubul-ku, dakil wula-mabi buban wula warri bana balamu-nka, juku jinbal-jirakal kubu daya-l minya-bayka-l kala-kalbay yambada jibar, juku-nganja kubu daya-l minya nganja-ma-nda-nka, bama nyulu juku bajaku binal nyulu kariku baya mumbu bunga-l | old man said wood each its gift fire-for: bloodwood coals gives it night all, branch dead-like light flame fast water boil-for, wood fresh(green) smoke gives biting-flies far.away or signal, wood-fragrant smoke gives meat flavor-for, person he trees truly knows he never fire bad makes

juku baya babajaka ngunjil dakil kubu balamu nganja


The old woman said the screw palm and the umbrella palm give the best weaving material of all, and she taught the girls to cut only the young inner leaves so the palm lives on, to dry them and split them and soak them, and to weave the fine mats and baskets and bags that a family cannot live without, so the palm and the woman fed each other across a whole lifetime.

Wulbumanangka balkan dulmbil jajikal baja dayal wukurr-yamba yukil bajaku wubulmuny, nyulu jalbu-buban milbin birra buban dukurr nganga kakanka juku nyulu wunayka, wungara wunanka baja kuninka bananga wunayka baja, wukurrinka wuna balji balji-buban baja yukil jawun-karra kari wunay-karimuny, dulmbil jalbu baja nyubun-nyubunji dayan wawu kalbay wubulku.

wulbuman-angka balka-ny dulmbil jajikal baja daya-l wukurr-yamba yukil bajaku wubul-muny, nyulu jalbu-buban milbi-ny birra buban dukurr nganga kaka-nka juku nyulu wuna-y-ka, wungar-a wuna-nka baja kuni-nka bana-nga wuna-y-ka baja, wukurri-nka wuna balji balji-buban baja yukil jawun-karra kari wuna-y-kari-muny, dulmbil jalbu baja nyubun-nyubun-ji daya-ny wawu kalbay wubul-ku | old.woman said palm screw.palm too gives weaving-material best most all-ABL, she girls taught leaf young inner only cut-DAT palm it live-DAT, sun-LOC dry-for split-for water-LOC soak-for too, weave-DAT mat basket bag too good family NEG live-without-ABL, palm woman too each.other fed life long all

dulmbil jajikal birra juku wunay kunil balji wukurril

dulmbil palm, jajikal screw-palm; wungar-a LOC(r); bana-nga LOC(a); the-palms-and-the-weaving


The old man said the tree hollow is a home to half the creatures of the country, and a careful person reads which hollow holds what: the possum's warm dry den high up, the python's cool ledge, the bird's nesting hole, the bee's honey-store, the goanna's retreat, so that a single dead tree full of hollows is a whole village of animals, and worth more standing than fallen.

Mukulungku dingkarangka balkan juku-dimbirr nyulu bayan minya bubu jambulmuny, bama binal nyulu nyajil dimbirr wanyu wanya karrbal: yawa nyungu wumbul dandi bayan wangkar, bajalji nyungu kaka janka, buyi nyungu bayan-janku, dabu nyungu wunba-karrban, jadi nyungu buyan, juku nyubun wula-mabi dimbirr-mabi nyulu bayan-yalbay minyamu, ngulkurr-baja janan badanmuny.

mukul-ungku dingkar-angka balka-ny juku-dimbirr nyulu bayan minya bubu jambul-muny, bama binal nyulu nyaji-l dimbirr wanyu wanya karrba-l: yawa nyungu wumbul dandi bayan wangkar, bajalji nyungu kaka janka, buyi nyungu bayan-janku, dabu nyungu wunba-karrba-ny, jadi nyungu buya-ny, juku nyubun wula-mabi dimbirr-mabi nyulu bayan-yalbay minya-mu, ngulkurr-baja jana-ny bada-ny-muny | old man said tree-hollow it home creatures country half-of, person careful he sees hollow which what holds: possum its warm dry home above, python its cool ledge, bird its nest-hole, bee its honey-store, goanna its retreat, tree one dead-like hollow-full it village-big creatures-of, more standing fallen-ABL

juku dimbirr bayan minya yawa bajalji buyi dabu

dimbirr 'hollow trunk'; a-dead-hollow-tree-is-a-village-of-animals


The old woman said the tea-tree standing thick along the swamp is a whole medicine chest: its leaves crushed and breathed clear a blocked nose and a heavy chest, boiled they wash a wound clean, and its oil soothes the skin against the biting flies, and she said a camp pitched near a stand of tea-tree had half its illnesses already answered before they came.

Wulbumanangka balkan bijin junkurr bubu-yaral-ba janan nyulu kalbal-bayan wubulku: nyungu birra dudan ngaran ngandal kajan janka junkurr yukil-manil, balamun buyun julurril, nyungu bana-juku jindi kima-manil minya-baykal kala-kalbay, nyulu balkan bayan bijin ngunduku nyungu buyun jambul ngadiku kalbanmuny jana kadanya ngadiku.

wulbuman-angka balka-ny bijin junkurr bubu-yaral-ba jana-ny nyulu kalbal-bayan wubul-ku: nyungu birra duda-ny ngara-ny ngandal kaja-ny janka junkurr yukil-ma-ni-l, balamu-ny buyun julurri-l, nyungu bana-juku jindi kima-ma-ni-l minya-bayka-l kala-kalbay, nyulu balka-ny bayan bijin ngundu-ku nyungu buyun jambul ngadiku kalba-ny-muny jana kada-nya ngadiku | old.woman said tea.tree thick swamp-edge stands it medicine-chest all: its leaf crushed breathed nose blocked chest heavy clears, boiled wound washes, its oil skin soothes biting-flies far.away, she said camp tea.tree near-LOC its illness half already answered-ABL they come-SUB before

bijin birra kalbal ngandal balamu buyun jindi bayan


The old man said the roots and tubers of the ground are the food that never fails, for when the fruit is out of season and the fish will not bite and the game is scarce, the yams are still there in the earth waiting, so he taught the boys as carefully as the girls where each root grows, for a hunter who can also dig will never bring his family to real hunger.

Mukulungku dingkarangka balkan bangkan juwal bubu baja nyulu mayi kariku bawalmuny, mayi wungar-karinga kuyu kari baykal minya buban janay-mba, juwal nganga bubungu janan maku-janal, nyulu warru-warru milbin jalbu-buban yala wanja bangkan nyubun jarral, balbi-bama nyulu bakal baja nyulu kariku jawun-karra dakwuy bajaku kadalmu.

mukul-ungku dingkar-angka balka-ny bangkan juwal bubu baja nyulu mayi kariku bawa-l-muny, mayi wungar-kari-nga kuyu kari bayka-l minya buban jana-y-mba, juwal nganga bubu-ngu jana-ny maku-jana-l, nyulu warru-warru milbi-ny jalbu-buban yala wanja bangkan nyubun jarra-l, balbi-bama nyulu baka-l baja nyulu kariku jawun-karra dakwuy bajaku kada-l-mu | old man said root yam ground too it food never fails-ABL, fruit season-wrong-LOC fish NEG bite game scarce is-SUB, yam just ground-LOC stands waiting, he young.men taught girls like where root each grows, hunter he digs too he never family hunger real bring-POSS

bangkan juwal bubu mayi kuyu baykal balbil bakal

bubu-nga LOC(a); bangkan root, juwal yam; roots-are-the-food-that-never-fails


The old woman said the oak and the other hard-wood trees give the wood for everything that must be strong and last: the digging stick, the fighting club, the boomerang, the woomera, the good spear, and she taught the girls to know these trees too, not only the food plants, for a woman who can choose and shape hard wood is never dependent on a man to make her tools.

Wulbumanangka balkan dalban juku-junkurr yindu baja dayal juku yamba wubulku junkurr kalbay bajaku: jaba, durray, wangal, kalka-yamba, kalka yukil, nyulu jalbu-buban milbin juku yinya binalka baja, kari nganga mayi-juku, jalbu nyulu juku junkurr manil murnil nyulu kariku dingkarmuny nyungu kalka bunganka.

wulbuman-angka balka-ny dalban juku-junkurr yindu baja daya-l juku yamba wubul-ku junkurr kalbay bajaku: jaba, durray, wangal, kalka-yamba, kalka yukil, nyulu jalbu-buban milbi-ny juku yinya binal-ka baja, kari nganga mayi-juku, jalbu nyulu juku junkurr mani-l murni-l nyulu kariku dingkar-muny nyungu kalka bunga-nka | old.woman said oak hard-wood other too gives wood thing all strong long most: digging.stick, club, boomerang, woomera, spear good, she girls taught trees those know-DAT too, NEG just food-plant, woman she wood hard chooses shapes she never man-on her tools make-DAT

dalban juku junkurr jaba durray wangal kalka murni

dalban oak; durray fighting-stick, wangal boomerang; women-know-the-hardwood-trees-too


The old man said the candlenut is a small gift with many uses, for its oily kernel burns with a bright steady flame like a little lamp, lights the way in the dark, and its oil rubbed on the skin protects and heals, and a string of the nuts on a thin stick gives a traveller a light to follow a night track, so the small nut carries the sun into the darkness.

Mukulungku dingkarangka balkan bilar nyulu daji buban yamba wubulku, nyungu barka wandul-ji wula-manil yilbay junkurr yala baya-buban, wujurr-bu baral yilba-manil, nyungu wandul jindi-mundu murni-manil karrbal kalbal baja, barka-wubul juku jinbalba nyulu jilba-bama yilbay dayal wujurr-jina wukurrinka, barka buban wungar-jiri karrbal wujurr-mundu.

mukul-ungku dingkar-angka balka-ny bilar nyulu daji buban yamba wubul-ku, nyungu barka wandul-ji wula-ma-ni-l yilbay junkurr yala baya-buban, wujurr-bu baral yilba-ma-ni-l, nyungu wandul jindi-mundu murni-ma-ni-l karrba-l kalbal baja, barka-wubul juku jinbal-ba nyulu jilba-bama yilbay daya-l wujurr-jina wukurri-nka, barka buban wungar-jiri karrba-l wujurr-mundu | old man said candlenut it gift small thing all, its kernel fat-COMIT burns bright strong like lamp, dark-LOC road lights, its oil skin-to applied protects heals too, nut-many stick thin-LOC it traveller light gives night-track follow-DAT, nut small sun-sky holds dark-toward

bilar barka wandul wula baral jindi kalbal wujurr

bilar candlenut, barka nut; wujurr-bu LOC; the-candlenut-lamp


The old woman said the same plant that is food in one season is medicine in another and poison in a third, and this is why the plant knowledge cannot be rushed or guessed, for the young shoot may be sweet, the ripe fruit good, but the old seed deadly, so she made the girls learn each plant through the whole turning of the year before ever trusting it.

Wulbumanangka balkan mayi nyubun nyulu wungar nyubunba mayi wungar yindungu kalbal wungar kuluru jangkar, yinya mayi-binal kariku warri-manda kanban-manda, jurrbu buban jiba-wulay yala, mayi kulbul yukil, diburr mukul wula-mabi, nyulu jalbu-buban kirrajin mayi nyubun wungar wubulku murni-mandanya ngadiku wawu-karrbalka.

wulbuman-angka balka-ny mayi nyubun nyulu wungar nyubun-ba mayi wungar yindu-ngu kalbal wungar kulur-u jangkar, yinya mayi-binal kariku warri-ma-nda kanban-ma-nda, jurrbu buban jiba-wulay yala, mayi kulbul yukil, diburr mukul wula-mabi, nyulu jalbu-buban kirraji-ny mayi nyubun wungar wubul-ku murni-ma-nda-nya ngadiku wawu-karrba-nka | old.woman said plant one it season one-LOC food season other-LOC medicine season third-LOC poison, that plant-knowledge never rushed guessed, shoot young sweet like, fruit ripe good, seed old deadly, she girls made plant one season all turns-SUB before trust-DAT

mayi wungar kalbal jurrbu jiba-wulay kulbul diburr binal

nyubun-ba LOC(n); yindu-nga LOC(u); jurrbu shoot; the-same-plant-food-medicine-poison


The old man said the grass-tree is one of the most useful plants of the dry country, for its long straight flower-stalk makes the lightest spear-shaft and the best fire-drill, its resin makes a strong glue that hardens like stone, and its soft heart is food, so a single grass-tree gives a hunter his weapon, his fire, and his meal all at once.

Mukulungku dingkarangka balkan nganjirr nyulu mayi yukil bajaku bubu-kiway wubulmuny, nyungu nganka-juku murni kalbay kalka-juku buban bajaku dama-murnil yukil bajaku, nyungu kanunjul junkurr-yikari nyulu kiway-manda kulji yala, nyungu jiba kima mayi, nganjirr nyubun dayal balbi-bama nyungu kalka, nyungu baya, nyungu mayi nyubunku.

mukul-ungku dingkar-angka balka-ny nganjirr nyulu mayi yukil bajaku bubu-kiway wubul-muny, nyungu nganka-juku murni kalbay kalka-juku buban bajaku dama-murni-l yukil bajaku, nyungu kanunjul junkurr-yikari nyulu kiway-ma-nda kulji yala, nyungu jiba kima mayi, nganjirr nyubun daya-l balbi-bama nyungu kalka, nyungu baya, nyungu mayi nyubun-ku | old man said grass.tree it plant useful most dry-country all-ABL, its flower-stalk straight light spear-shaft light most fire-drill best, its resin gum-hard it cold-becomes stone like, its heart soft food, grass.tree one gives hunter his spear, his fire, his food one-DAT

nganjirr mayi nganka kalka dama-murnil kanunjul jiba baya

nganjirr grass-tree; kanunjul resin; the-grass-tree-gives-weapon-fire-and-food


The old woman said the breadfruit and the other big-seed trees carry a heavy crop that must be processed with care, for the raw seed is bitter or poisonous and must be roasted, pounded, and sometimes leached in running water for a day before it is safe, but once processed it stores for months, so these trees fed the big gatherings that fresh food alone never could.

Wulbumanangka balkan burrin-burrin juku diburr-yalbay yindu baja karrbal mayi junkurr murni-manilka wawu-karrbabu, diburr jirakal ngambuy yambada wula-mabi dindanka nyurrbanka baja, wungar nyubun bana warri kuljinga wunanka baja ngadiku yukil, yaladaku karrbal wungar wubulku, juku yinya bangkarr-yalbay dayan mayi jirakal nganga kariku dayalmuny.

wulbuman-angka balka-ny burrin-burrin juku diburr-yalbay yindu baja karrba-l mayi junkurr murni-ma-ni-nka wawu-karrba-bu, diburr jirakal ngambuy yambada wula-mabi dinda-nka nyurrba-nka baja, wungar nyubun bana warri kulji-nga wuna-nka baja ngadiku yukil, yala-da-ku karrba-l wungar wubul-ku, juku yinya bangkarr-yalbay daya-ny mayi jirakal nganga kariku daya-l-muny | old.woman said breadfruit tree big-seed other too carries crop heavy process-DAT care-INST, seed raw bitter or deadly roast-DAT pound-DAT too, day one water running creek-LOC soak-for too before safe, then stores season all, tree that big-gathering fed food fresh just never feed-ABL

burrin-burrin juku diburr mayi junkurr ngambuy dindal kulji

burrin-burrin breadfruit; kulji-nga LOC; the-big-seed-trees-fed-the-gatherings


The old man said a forest is not a crowd of separate trees but one connected thing, for the big trees shelter the small, the vines tie the canopy together, the fallen leaves feed the roots of all, and the fungus threads the whole ground below, so he taught the boys to see the forest as a single living being that must be kept whole, never stripped bare in one place.

Mukulungku dingkarangka balkan majaji nyulu kari juku yindu-yindu wubul yambada yamba nyubun nyubun-manda, juku yalbay buban wabarr-manil, kalal juku-dukurr nyubun-manil, birra badanmuny bangkan wubulku dayal, bangkan bubu wubulku bada nyubun-manil, nyulu warru-warru milbin majaji nyaji nyubun wula-mabi yala nyulu nyubunku karrbanka, kariku nyubun bubungu janga-manin.

mukul-ungku dingkar-angka balka-ny majaji nyulu kari juku yindu-yindu wubul yambada yamba nyubun nyubun-ma-nda, juku yalbay buban wabarr-ma-ni-l, kalal juku-dukurr nyubun-ma-ni-l, birra bada-ny-muny bangkan wubul-ku daya-l, bangkan bubu wubul-ku bada nyubun-ma-ni-l, nyulu warru-warru milbi-ny majaji nyaji nyubun wula-mabi yala nyulu nyubun-ku karrba-nka, kariku nyubun bubu-ngu janga-ma-ni-ny | old man said rainforest it NEG trees separate many but thing one one-becomes, tree big small shelters, vine canopy joins, leaf fallen-from root all feeds, root ground all below joins, he young.men taught rainforest see thing one living-like it one-DAT keep-DAT, never one place-LOC stripped.bare

majaji juku wabarr kalal birra bangkan bubu nyajil


The old woman said the wild plum and the small fruits of the scrub are the children's own harvest, low enough to reach and safe to eat, and she sent the little ones out to gather them by the handful, both to feed them and to teach them, for a child who learns young to know the sweet fruit from the sour and the good from the sickening is a child already halfway to surviving alone.

Wulbumanangka balkan mayi-jirakal mayi buban majaji baja nyulu karrkay-karrkay nyungu bangkal, bada baja maninka jiba-wulay nukanka, nyulu buban-buban wangan bangkanka maramabi, jananka dayanka milbinka baja, karrkay nyulu buban binalman mayi jiba-wulay ngambuymuny yukil buyun-manilmuny nyulu karrkay ngadiku dukurr-baja nyulu-nyulu wunayka.

wulbuman-angka balka-ny mayi-jirakal mayi buban majaji baja nyulu karrkay-karrkay nyungu bangka-l, bada baja mani-nka jiba-wulay nuka-nka, nyulu buban-buban wanga-ny bangka-nka mara-mabi, jana-nka daya-nka milbi-nka baja, karrkay nyulu buban binal-ma-ny mayi jiba-wulay ngambuy-muny yukil buyun-ma-ni-l-muny nyulu karrkay ngadiku dukurr-baja nyulu-nyulu wuna-y-ka | old.woman said fruit-fresh fruit small scrub too it children their gather, low too get-DAT sweet eat-DAT, she little.ones sent gather-DAT handful, them feed-DAT teach-DAT too, child he young learns fruit sweet sour-from good sickening-from he child already halfway himself survive-DAT

mayi majaji karrkay bangkal jiba-wulay nukal milbil binal


The old man said the great fig trees were the meeting places of the old country, chosen for gatherings because their shade held hundreds and their fruit fed the crowd, so the biggest were known by name across many days' walk, and to say you would meet someone at a named fig was to name a place as fixed and certain as any river-mouth or mountain.

Mukulungku dingkarangka balkan dukal-juku yalbay nyulu bama-bangkarr-bubu ngadiku-mundu, bangkarr-yamba-nka manin nyungu wabarr wubul karrbal nyungu mayi bama-wubul dayal, juku yalbay bajaku binal nyungu kuku wungar wubulku jilbalmuny, yundu balkanya yundu bama nyubun nyaji-way dukal-kuku-jinanga yundu bubu balkan janan yala junkurr wawubaja-julay yumal baja yala.

mukul-ungku dingkar-angka balka-ny dukal-juku yalbay nyulu bama-bangkarr-bubu ngadiku-mundu, bangkarr-yamba-nka mani-ny nyungu wabarr wubul karrba-l nyungu mayi bama-wubul daya-l, juku yalbay bajaku binal nyungu kuku wungar wubul-ku jilba-l-muny, yundu balka-nya yundu bama nyubun nyaji-way dukal-kuku-jina-nga yundu bubu balka-ny jana-ny yala junkurr wawubaja-julay yumal baja yala | old man said fig-tree big it people-gathering-place ancient, gathering-thing-for taken its shade hundreds holds its fruit crowd feeds, tree big most known its name days all walk-of, you say-SUB you person one meet.each.other fig-named-LOC you place say stands as strong river-mouth mountain too as

dukal juku bama bangkarr wabarr mayi binal nyaji-way

nyaji-wan RECIP; kuku-jina-nga LOC; the-great-figs-were-meeting-places


The old woman said the mangrove world is a garden that most inland people never learn to read, for its trees give timber that does not rot in salt water, its mud holds the crabs and the shellfish, its roots shelter the young fish, and its bark and leaves make dyes and medicines, so the coastal people held a whole body of tree-knowledge the inland people simply lacked.

Wulbumanangka balkan juku-bana-bubu nyulu bubu-mayi bama-bubu wubulku kariku ngaralmuny, nyungu juku dayal juku kari bana-mula kilban, nyungu bada kiju wurrul baja karrbal, nyungu bangkan kuyu buban wabarr-manil, nyungu warrur birra baja mula-daji kalbal baja bungal, jalun-bama karrban juku-binal yalbay bubu-bama nganga bawanmuny.

wulbuman-angka balka-ny juku-bana-bubu nyulu bubu-mayi bama-bubu wubul-ku kariku ngara-l-muny, nyungu juku daya-l juku kari bana-mula kilba-ny, nyungu bada kiju wurrul baja karrba-l, nyungu bangkan kuyu buban wabarr-ma-ni-l, nyungu warrur birra baja mula-daji kalbal baja bunga-l, jalun-bama karrba-ny juku-binal yalbay bubu-bama nganga bawa-ny-muny | old.woman said mangrove-world it garden inland-people all never read-ABL, its trees timber gives wood NEG salt-water rots, its mud mudcrab shellfish too holds, its root fish small shelters, its bark leaf too dye medicine too makes, coast-people held tree-knowledge big inland-people just lacked-ABL

juku bana kiju wurrul bangkan kuyu warrur kalbal


The old man said the resin and gum of the trees are a hidden treasure most people walk past, for the hard gum seals and glues and makes the fixed spearhead and the watertight canoe, the soft sticky sap catches small birds and mends a net, and some gums even chew sweet or make a medicine, so he taught the boys to gather and store the gum of each good tree in its flowing season.

Mukulungku dingkarangka balkan juku nyungu kanunjul yikari baja nyulu yamba-yukil buyan bama wubulku ngundu-mundu jilbalmuny, yikari junkurr karra nyulu kalka-murru bungan marrakan bana-kari, jurrbu jinbal buyi buban karrbal makarr murni-manil, kanunjul nyubun nukal jiba-wulay yambada kalbal bungal, nyulu warru-warru milbin bangkanka karrbanka juku yukil nyubun nyungu dungay-wungara.

mukul-ungku dingkar-angka balka-ny juku nyungu kanunjul yikari baja nyulu yamba-yukil buya-ny bama wubul-ku ngundu-mundu jilba-l-muny, yikari junkurr karra nyulu kalka-murru bunga-ny marrakan bana-kari, jurrbu jinbal buyi buban karrba-l makarr murni-ma-ni-l, kanunjul nyubun nuka-l jiba-wulay yambada kalbal bunga-l, nyulu warru-warru milbi-ny bangka-nka karrba-nka juku yukil nyubun nyungu dunga-y-wungar-a | old man said tree its resin gum too it treasure hides people all past walk-ABL, gum hard seals it spearhead makes canoe water-less(tight), sap sticky bird small catches net mends, gum one eaten sweet or medicine makes, he young.men taught gather-DAT store-DAT tree good each its flow-season-LOC

juku kanunjul yikari kalka marrakan jurrbu makarr kalbal


The old woman said the young leaves and shoots of many plants are food when nothing else is, for in the hungry gap before the fruit comes and after the roots run low, the soft new growth of the right plants can be gathered and cooked and will keep a family alive, so she taught the girls the emergency-foods that a full-bellied person forgets but a starving one must know.

Wulbumanangka balkan mayi nyubun-nyubun birra buban jurrbu baja mayi yamba yindu nganga-karinga, dakwuy-jandu mayi kadanya ngadiku bangkan bada-mandanya baja, mayi yukil nyungu jirakal kima bangkal wajunku jawun-karra wunay-manil, nyulu jalbu-buban milbin dakwuy-mayi bama jiba-yajin milka-wulanmuny yambada dakwuy-bama binalka.

wulbuman-angka balka-ny mayi nyubun-nyubun birra buban jurrbu baja mayi yamba yindu nganga-kari-nga, dakwuy-jandu mayi kada-nya ngadiku bangkan bada-ma-nda-nya baja, mayi yukil nyungu jirakal kima bangka-l waju-nku jawun-karra wuna-y-ma-ni-l, nyulu jalbu-buban milbi-ny dakwuy-mayi bama jiba-yajin milka-wula-ny-muny yambada dakwuy-bama binal-ka | old.woman said plant certain leaf young shoot too food thing other nothing-LOC, hunger-gap fruit comes-SUB before root runs.low-SUB too, plant good its fresh soft gather cook-DAT family alive-keeps, she girls taught hunger-food person belly-full forgets-ABL but starving-person know-DAT

mayi birra jurrbu dakwuy bangkan jirakal bangkal binal


The old man said the difference between a green branch and a dead one is the whole difference between a thing that will bend and a thing that will break, and he used this to teach the young: the green wood of youth bends under a blow and springs back, but the dry wood of age, though harder and stronger-seeming, snaps, so treat the very old as you would carry dry wood, gently and with both hands.

Mukulungku dingkarangka balkan juku jirakal juku wula-mabi yindu-yindu yamba nyulu badaman yamba nyulu kakan yindu-yindu, nyulu yinya kirrajin warru milbil: juku jirakal warru-mu nyulu bundabu badaman nyunbal, yambada juku kiway-kiway mukul-mu, junkurr dandi-mabi yala, nyulu kakan, mukul bajaku murni yundu juku kiway-kiway jarrakulbal yala, kima mara jambulbu.

mukul-ungku dingkar-angka balka-ny juku jirakal juku wula-mabi yindu-yindu yamba nyulu badama-ny yamba nyulu kaka-ny yindu-yindu, nyulu yinya kirraji-ny warru milbi-l: juku jirakal warru-mu nyulu bunda-bu badama-ny nyunba-l, yambada juku kiway-kiway mukul-mu, junkurr dandi-mabi yala, nyulu kaka-ny, mukul bajaku murni yundu juku kiway-kiway jarrakulba-l yala, kima mara jambul-bu | old man said wood green wood dead-like different thing it bends thing it breaks different, he that used young teach: wood green youth-of it blow-INST bends springs.back, but wood dry age-of, strong hard-like although, it snaps, old most treat you wood dry carry as, gently hand two-INST

juku jirakal wula kaka warru bunday mukul jarrakulbal


The old woman said the trees teach the deepest patience of all, for a person plants a nut knowing they will never sit in its shade, that the shade is for the grandchildren of their grandchildren, and yet the old people planted anyway, generation after generation, and this is why the country was full of great old trees, because a thousand generations chose to give a gift they would never receive.

Wulbumanangka balkan juku milbil maku-janal bada bajaku wubulmuny, bama barka jarral binal nyulu kariku nyungu wabarrba bundal, wabarr nyungu jija-jija nyungu jija-jijamu, yambada bama mukul jarran yambada, wungar-kadal wungar-kadal baja, yinya bubu buwan juku yalbay mukul-mabibu, wubul wungar-kadal manin dayanka daji jana kariku manilmuny.

wulbuman-angka balka-ny juku milbi-l maku-jana-l bada bajaku wubul-muny, bama barka jarra-l binal nyulu kariku nyungu wabarr-ba bunda-l, wabarr nyungu jija-jija nyungu jija-jija-mu, yambada bama mukul jarra-ny yambada, wungar-kada-l wungar-kada-l baja, yinya bubu buwa-ny juku yalbay mukul-mabi-bu, wubul wungar-kada-l mani-ny daya-nka daji jana kariku mani-l-muny | old.woman said trees teach patience deepest most all-ABL, person nut plants knows he never its shade-LOC sits, shade his grandchildren their grandchildren-of, but people old planted anyway, generation generation too, that country filled trees big old-like-INST, thousand generation chose give-DAT gift they never receive-ABL

juku milbil maku-janay barka jarral wabarr jija daji

wabarr-nga LOC(rr,a)->wabarrba FIX; planting-a-gift-you'll-never-receive


The old man said the water-gum and the trees that line the creek are the guardians of the water, for their roots hold the bank against the flood, their shade keeps the water cool and the fish alive, and their fallen leaves feed the whole creek, so he taught that to clear the trees from a waterway is to kill the water itself within a few short years.

Mukulungku dingkarangka balkan dakumbar juku wawubaja-nga janan nyulu bana-kuji-bama, nyungu bangkan jalkar karrbal bana-yalbaymuny, nyungu wabarr bana kaka-manil kuyu wunay-manil, nyungu birra badanmuny wawubaja wubulku dayal, nyulu milbin juku bana-baralmuny janga-manilka nyulu bana nyulu-nyulu kuninka wungar buban jambulba.

mukul-ungku dingkar-angka balka-ny dakumbar juku wawubaja-nga jana-ny nyulu bana-kuji-bama, nyungu bangkan jalkar karrba-l bana-yalbay-muny, nyungu wabarr bana kaka-ma-ni-l kuyu wuna-y-ma-ni-l, nyungu birra bada-ny-muny wawubaja wubul-ku daya-l, nyulu milbi-ny juku bana-baral-muny janga-ma-ni-nka nyulu bana nyulu-nyulu kuni-nka wungar buban jambul-ba | old man said water.gum tree creek-edge stands it water-keeper, its root bank holds flood-from, its shade water cool-keeps fish alive-keeps, its leaf fallen-from creek all feeds, he taught tree waterway-from strip-DAT it water itself kill-DAT year few-LOC

dakumbar juku wawubaja bangkan jalkar wabarr kuyu birra

dakumbar water-gum; jambul-nga LOC(l)->jambulba FIX; the-creek-trees-guard-the-water


The old woman said a person's knowledge of plants is the one wealth that grows the more it is given away, for teaching a girl to know a hundred plants does not lessen the teacher's own knowing but doubles the knowing in the world, and this is why the old ones gave the plant-knowledge freely all their lives, for it was the one treasure that theft could not touch and giving could not diminish.

Wulbumanangka balkan bama nyungu mayi-binal nyulu yamba-yukil nyubun nyulu jarral ngulkurr-baja nyulu dayanmuny, jalbu-buban milbin mayi wubul binalka kari milbil-bama nyungu binal buban-manil yambada binal jambul-manil bubungu, yinya mukul jana mayi-binal dayan yukil wawu kalbay wubulku, nyulu yamba-yukil nyubun nyulu kulunbu kari karrbal daji kari buban-manil.

wulbuman-angka balka-ny bama nyungu mayi-binal nyulu yamba-yukil nyubun nyulu jarra-l ngulkurr-baja nyulu daya-ny-muny, jalbu-buban milbi-ny mayi wubul binal-ka kari milbil-bama nyungu binal buban-ma-ni-l yambada binal jambul-ma-ni-l bubu-ngu, yinya mukul jana mayi-binal daya-ny yukil wawu kalbay wubul-ku, nyulu yamba-yukil nyubun nyulu kulun-bu kari karrba-l daji kari buban-ma-ni-l | old.woman said person his plant-knowledge it wealth one it grows more it given-ABL, girl taught plant hundred know-DAT NEG teacher his knowing lessens but knowing doubles world-LOC, that old they plant-knowledge gave freely life all, it treasure one it theft-INST NEG holds giving NEG lessens

mayi binal jarral dayal milbil bubu wawu kulun


The old man said the boomerang and the shield and the club each demand a different tree, and part of a maker's whole art is knowing that this heavy dense wood takes an edge, that this springy wood returns a throw, that this light wood floats and will not split, so before a single cut is made the true maker has already walked the country in his mind and chosen the exact tree for the exact tool.

Mukulungku dingkarangka balkan wangal kunjuri durray baja nyubun-nyubun juku yindu-yindu wawu-manil, murni-bama nyungu janka-yukil wubulku nyulu binal juku yinya junkurr dandi nyulu miyil manil, juku yinya badamal nyulu yilbay nyunbal, juku yinya buban nyulu marijil kari kakan, kalka nyubun murninya ngadiku murni-bama yukil nyulu bubu milkanga jilbanmuny manin juku nyubun kalka nyubunku.

mukul-ungku dingkar-angka balka-ny wangal kunjuri durray baja nyubun-nyubun juku yindu-yindu wawu-ma-ni-l, murni-bama nyungu janka-yukil wubul-ku nyulu binal juku yinya junkurr dandi nyulu miyil mani-l, juku yinya badamal nyulu yilbay nyunba-l, juku yinya buban nyulu mariji-l kari kaka-ny, kalka nyubun murni-nya ngadiku murni-bama yukil nyulu bubu milka-nga jilba-ny-muny mani-ny juku nyubun kalka nyubun-ku | old man said boomerang shield club too each tree different demands, maker his art all he knows wood this strong hard it edge takes, wood this bending it throw returns, wood this light it floats NEG splits, spear one made-SUB before maker good he country mind-LOC walked-ABL took tree one tool one-DAT

wangal bigan durray juku binal junkurr kalka milka

milka-nga LOC(a); wangal boomerang, bigan shield, durray club; the-right-tree-for-the-right-tool


The old woman said the trees remember the fire, for a country burned well in the cool season grows back green and open and full of new food, but a country left unburnt too long grows a deadly fuel-load and burns at last in a killing fire that destroys even the great old trees, so the old people burned the country in careful patches, reading each tree and each grass to know its season.

Wulbumanangka balkan juku baya karrbal, bubu wajun yukil kiway-kiway wungara jirakal-manda janga jarral mayi jirakal-mabi, yambada bubu waju-kari kalbay bajaku nyulu baya-mayi wula-mabi jarral wajun bada bajaku baya-kunil juku yalbay mukul baja kunilmuny, bama mukul bubu wajun buban-buban karra, juku nyubun jikan nyubun ngaran nyungu wungar binalka.

wulbuman-angka balka-ny juku baya karrba-l, bubu waju-ny yukil kiway-kiway wungar-a jirakal-ma-nda janga jarra-l mayi jirakal-mabi, yambada bubu waju-kari kalbay bajaku nyulu baya-mayi wula-mabi jarra-l waju-ny bada bajaku baya-kuni-l juku yalbay mukul baja kuni-l-muny, bama mukul bubu waju-ny buban-buban karra, juku nyubun jikan nyubun ngara-ny nyungu wungar binal-ka | old.woman said trees fire remember, country burned well cold season-LOC green-becomes open grows food fresh-like, but country burn-less long most it fire-fuel dead-like grows burns deep most fire-killing tree big old too kills-ABL, people old country burned patches, tree each grass each read its season know-DAT

juku baya bubu wajun kija jirakal jikan binal

wungar-nga LOC(r)->wungara FIX; careful-patch-burning-of-the-country


The old man said the vine that gives good drinking water in the dry country has saved more lives than any spear, for a certain thick vine cut and held up drips clean cool water enough to keep a person going, and he made every boy learn to tell the water-vine from the many that look like it, for a mistake there in a dry place is a mistake a person makes only once.

Mukulungku dingkarangka balkan kalal bana yukil dayal bubu-kiway nyulu bama wula-manin ngulkurr-baja kalka wubulmuny, kalal junkurr nyubun kakan wangkar karrbanya bana yukil kaka badanya bama nyubun jarrakulbalku, nyulu warru wubulku milbin bana-kalal balkanka kalal wubulmuny nyulu yala nyajilmuny, mumbu yinya bubu-kiwaymba nyulu mumbu bama nyubun bungal nganga.

mukul-ungku dingkar-angka balka-ny kalal bana yukil daya-l bubu-kiway nyulu bama wula-ma-ni-ny ngulkurr-baja kalka wubul-muny, kalal junkurr nyubun kaka-ny wangkar karrba-nya bana yukil kaka bada-nya bama nyubun jarrakulba-l-ku, nyulu warru wubul-ku milbi-ny bana-kalal balka-nka kalal wubul-muny nyulu yala nyaji-l-muny, mumbu yinya bubu-kiway-mba nyulu mumbu bama nyubun bunga-l nganga | old man said vine water good gives dry-country it people saved more spear all-ABL, vine thick one cut up held-SUB water good cool drips-SUB person one keep.going-DAT, he young.men all taught water-vine tell-DAT vine all-from it like look-ABL, mistake that dry-place-LOC it mistake person one makes once

kalal bana bubu kija wula kalka jarrakulbal milbil


The old woman said the small flowers of the scrub are not useless prettiness but the promise of the fruit to come, and a person who reads the flowering can already count the season's harvest weeks before it ripens, so she taught the girls to walk through the flowering scrub not just seeing the beauty but reading the future written all across it in white and yellow and red.

Wulbumanangka balkan nganka buban majaji nyulu kari yilbay yamba-yukil-kari yambada mayi kadalmuny kuku-junkurr, bama nyulu nganka ngaral nyulu ngadiku wungar mayi binalka wungar buban ngadiku nyulu kulbul-mandanya, nyulu jalbu-buban milbin majaji nganka-mabi jilbanka kari nganga yilbay nyajinka yambada wungar-kadal ngaral juku wubulku jarranmuny kambar makirr mula-mula baja.

wulbuman-angka balka-ny nganka buban majaji nyulu kari yilbay yamba-yukil-kari yambada mayi kada-l-muny kuku-junkurr, bama nyulu nganka ngara-l nyulu ngadiku wungar mayi binal-ka wungar buban ngadiku nyulu kulbul-ma-nda-nya, nyulu jalbu-buban milbi-ny majaji nganka-mabi jilba-nka kari nganga yilbay nyaji-nka yambada wungar-kada-l ngara-l juku wubul-ku jarra-ny-muny kambar makirr mula-mula baja | old.woman said flower small scrub it NEG beauty useless but fruit coming-of promise, person he flower reads he already season harvest counts weeks few before it ripens-SUB, she girls taught scrub flowering walk-DAT NEG just beauty see-DAT but future read tree all written-of white yellow red too

nganka majaji mayi kuku-junkurr ngaral kulbul milbil wungar


The old man said even the fallen dead tree keeps giving for many years, feeding the grubs the children love, growing the mushrooms after rain, sheltering the small creatures, softening slowly into the soil that feeds the next tree, so he taught the boys never to see a fallen tree as rubbish to be cleared but as a slow feast the country lays out across a whole generation.

Mukulungku dingkarangka balkan juku wula-mabi badanmuny nganga dayal wungar wubulku, jambun karrkay-karrkay wawu-minimuny dayal, mayi jirakal jarral bana ngadiku, minya buban wabarr-manil, buban-buban kima-manda bubu-mundu nyulu juku yindu dayal, nyulu warru-warru milbin kariku juku badanmuny nyaji yamba-mumbu janga-manilku yambada mayi buban-buban bubu buwal wungar-kadal wubulku.

mukul-ungku dingkar-angka balka-ny juku wula-mabi bada-ny-muny nganga daya-l wungar wubul-ku, jambun karrkay-karrkay wawu-mini-muny daya-l, mayi jirakal jarra-l bana ngadiku, minya buban wabarr-ma-ni-l, buban-buban kima-ma-nda bubu-mundu nyulu juku yindu daya-l, nyulu warru-warru milbi-ny kariku juku bada-ny-muny nyaji yamba-mumbu janga-ma-ni-l-ku yambada mayi buban-buban bubu buwa-l wungar-kada-l wubul-ku | old man said tree dead-like fallen-from still gives years all, grub children joy-of gives, fresh.food grows rain after, creature small shelters, slowly softens soil-toward it tree next feeds, he young.men taught never tree fallen-from see rubbish clear-DAT-for but food slow country lays generation all

juku wula jambun karrkay jarba-mayi minya wabarr bubu


The old woman said the seed pods and the dry husks of many plants make the rattles and the rhythm-things of the dances and the games, and she taught the children to gather and dry and string them, so that the plants gave not only food and tools but music too, and a child shaking a seed-pod rattle by the fire was already learning the beat that the great dances would one day need.

Wulbumanangka balkan diburr-jarrakay juku kiway-kiway wubulku nyubun-nyubun bungal kurr-kurr yulmbarril-jangkar yajarr-yamba baja, nyulu karrkay-karrkay milbin bangkanka wunanka karranyji baja, juku dayal kari nganga mayi kalka yambada wulngku baja, karrkay nyulu diburr-kurr-kurr jaba-manilnya baya ngunduku nyulu ngadiku binalman kuku-jina yulmbarril-yalbay wungar nyubun wawu-manilmuny.

wulbuman-angka balka-ny diburr-jarrakay juku kiway-kiway wubul-ku nyubun-nyubun bunga-l kurr-kurr yulmbarril-jangkar yajarr-yamba baja, nyulu karrkay-karrkay milbi-ny bangka-nka wuna-nka karra-nyji baja, juku daya-l kari nganga mayi kalka yambada wulngku baja, karrkay nyulu diburr-kurr-kurr jaba-ma-ni-l-nya baya ngundu-ku nyulu ngadiku binal-ma-ny kuku-jina yulmbarril-yalbay wungar nyubun wawu-ma-ni-l-muny | old.woman said seed-pod tree dry all certain make rattle dance-song game too, she children taught gather-DAT dry-for string-with too, trees give NEG just food tool but music too, child he seed-rattle shakes-SUB fire near-LOC he already learned beat dance-big time one needs-ABL

diburr juku karrkay milbil bangkal kalka wulngku baya


The old man said the true test of tree-knowledge is not naming the trees in the daylight but finding the right one in the dark by bark and leaf-shape and smell alone, for a person often needs wood or medicine at night in an emergency, so he made the boys learn each tree with their hands and their nose, not only their eyes, until they could walk the night scrub and know every tree they touched.

Mukulungku dingkarangka balkan juku-binal yukil nyaji kari juku balkal wungara yambada nyubun yukil maninka wujurr-bu warrur birra-murru nganja nganga, bama nyubun-nyubun juku kalbal wawu-manil wujurr dandi-ngunduku, nyulu warru-warru milbin juku nyubun maranji nganja-mundu baja, kari nganga miyilbu, dukul jana majaji-wujurr jilbal juku wubulku jana karrbanmuny binalka.

mukul-ungku dingkar-angka balka-ny juku-binal yukil nyaji kari juku balka-l wungar-a yambada nyubun yukil mani-nka wujurr-bu warrur birra-murru nganja nganga, bama nyubun-nyubun juku kalbal wawu-ma-ni-l wujurr dandi-ngundu-ku, nyulu warru-warru milbi-ny juku nyubun mara-nji nganja-mundu baja, kari nganga miyil-bu, dukul jana majaji-wujurr jilba-l juku wubul-ku jana karrba-ny-muny binal-ka | old man said tree-knowledge good test NEG tree name daytime-LOC but one good find-DAT dark-LOC bark leaf-shape smell alone, person certain tree wood medicine wants night emergency-LOC, he young.men taught tree one hand-with smell-toward too, NEG just eye-INST, at.last they night-scrub walk trees all they touched-ABL know-DAT

juku binal balkal warrur birra nganja majaji miyil

wungar-nga LOC(r)->wungara FIX; knowing-the-trees-by-touch-and-smell-in-the-dark


The old woman said the country was once a garden tended by countless hands across countless years, that the useful plants clustered near the old camps because the people carried and dropped and planted their seeds, that the fruit trees grew where the people ate and discarded, so that the wild country was never truly wild but a vast slow garden shaped by the people who belonged to it.

Wulbumanangka balkan bubu ngadiku bubu-mayi kuji-mabi mara kulur-kari-bu wungar kulur-kari-mundu, mayi-juku yukil bayan mukul ngunduku bangkan bama nyungu diburr jarrakulban badan jarran ngadiku, mayi-juku jarran wanja bama nukan bawan, bubu majaji nyulu kari bajaku majaji yambada bubu-mayi yalbay buban-buban bama nyungu-mundu kajanmuny murninmuny.

wulbuman-angka balka-ny bubu ngadiku bubu-mayi kuji-mabi mara kulur-kari-bu wungar kulur-kari-mundu, mayi-juku yukil bayan mukul ngundu-ku bangka-ny bama nyungu diburr jarrakulba-ny bada-ny jarra-ny ngadiku, mayi-juku jarra-ny wanja bama nuka-ny bawa-ny, bubu majaji nyulu kari bajaku majaji yambada bubu-mayi yalbay buban-buban bama nyungu-mundu kaja-ny-muny murni-ny-muny | old.woman said country once garden tended-like hand countless-INST years countless-through, food-tree good camp old near-LOC cluster people their seed carried dropped planted, food-tree grows where people ate discarded, country wild it NEG truly wild but garden big slow people it-toward belonged-of shaped-of

bubu mayi juku kujil bayan bangkan diburr jarral


The old man said the mangrove and the coastal trees that stand in the salt water are a wall the sea cannot break, holding the land against the storm-tide and the great waves, sheltering the shore camps behind them, and he said the people who cut these trees for quick timber were opening their own country's door to the sea, and would learn their mistake in the next big blow.

Mukulungku dingkarangka balkan juku-bana jalun-juku janan bana-mula nyulu karra-yamba jalun kari kakalmuny, bubu karrbal jalun-jarramali bana-yalbay wubulmuny, jalun-bayan janka-dukurrmuny wabarr-manil, nyulu balkan bama juku yinya dakan juku-warri wubulmuny jana nyungu-nyungu bubu jina jalun-mundu kajal, jana binalman nyungu mumbu jarramali yalbay ngundungu.

mukul-ungku dingkar-angka balka-ny juku-bana jalun-juku jana-ny bana-mula nyulu karra-yamba jalun kari kaka-l-muny, bubu karrba-l jalun-jarramali bana-yalbay wubul-muny, jalun-bayan janka-dukurr-muny wabarr-ma-ni-l, nyulu balka-ny bama juku yinya daka-ny juku-warri wubul-muny jana nyungu-nyungu bubu jina jalun-mundu kaja-l, jana binal-ma-ny nyungu mumbu jarramali yalbay ngundu-ngu | old man said mangrove coast-tree stands salt-water it barrier sea NEG break-ABL, land holds storm-tide waves big all-from, shore-camp behind-from shelters, he said people tree those cut timber-fast all-for they their.own country door sea-toward open, they learn their mistake storm big next-LOC

juku jalun bana jamba jarramali bayan wabarr binal

jamba here 'wall'(hillside-metaphor,accept); ngundu-nga LOC(u)->ngundungu FIX; the-coastal-trees-are-a-wall-against-the-sea


The old woman said the plants that stain and dye were treasured for the paint and the decorated things, for one bark gives a deep red, one root a strong yellow, one fruit a black, one clay mixed with sap a white that lasts, and she taught the girls to gather and prepare each color, so that the whole bright world of the paintings came out of the quiet plants of the scrub.

Wulbumanangka balkan mayi mula-daji nganja-daji baja yamba-yukil murbuy murni-yamba baja, warrur nyubun mula-mula yalbay dayal, bangkan nyubun makirr junkurr, mayi nyubun dandi, kambar nyubun jurrbu-ji murni-manda nyulu kalbaymuny, nyulu jalbu-buban milbin bangkanka murni-manilka nganja-jarray nyubun-nyubun, murbuy-yamba wubulku yilbay bubu nyulu majaji mayi karra-mabimuny kadan.

wulbuman-angka balka-ny mayi mula-daji nganja-daji baja yamba-yukil murbuy birra-bunga-l-yamba baja, warrur nyubun mula-mula yalbay daya-l, bangkan nyubun makirr junkurr, mayi nyubun dandi, kambar nyubun jurrbu-ji murni-ma-nda nyulu kalbay-muny, nyulu jalbu-buban milbi-ny bangka-nka murni-ma-ni-nka nganja-jarray nyubun-nyubun, murbuy-yamba wubul-ku yilbay bubu nyulu majaji mayi karra-mabi-muny kada-ny | old.woman said plant stain dye too treasured ochre decorated-thing too, bark one red big gives, root one yellow strong, fruit one black, clay one shoot(sap)-COMIT mixed it lasts, she girls taught gather-DAT prepare-DAT color each, ochre-thing all bright world it scrub plants quiet-like-from came

mayi murbuy warrur bangkan kambar jurrbu milbil bangkal

kambar 'white clay'; the-dye-plants-behind-the-paintings


The old man said the tree that a person is born under, or that stands at the place of their conception, is that person's own tree for life in the old way of thinking, so a person and a tree could be tied together, the person caring for that tree and drawing strength from it, and he said this was not mere fancy but a way of teaching every person that they are rooted in the living country.

Mukulungku dingkarangka balkan juku bama nyulu ngundu wandinmuny, yambada janan nyungu jarray-bubungu, nyulu bama nyubun nyungu-nyungu juku wawu kalbay-mba ngadiku-kuku milkanga, bama juku baja nyubun-nyubunji kajal, bama juku yinya kujil junkurr manil ngundumuny, nyulu balkan yinya kari yilbay-kuku nganga yambada yala bama wubulku milbil jana bubu wula-mabinga bangkan-ji.

mukul-ungku dingkar-angka balka-ny juku bama nyulu ngundu wandi-ny-muny, yambada jana-ny nyungu jarray-bubu-ngu, nyulu bama nyubun nyungu-nyungu juku wawu kalbay-mba ngadiku-kuku milka-nga, bama juku baja nyubun-nyubun-ji kaja-l, bama juku yinya kuji-l junkurr mani-l ngundu-muny, nyulu balka-ny yinya kari yilbay-kuku nganga yambada yala bama wubul-ku milbi-l jana bubu wula-mabi-nga bangkan-ji | old man said tree person he near born-from, or stands his conception-place-LOC, it person one his.own tree life long-LOC old-way thinking-LOC, person tree too each.other-with tied, person tree that cares strength gets it-from, he said that NEG fancy-word just but way person all teach they country living-LOC rooted(root-COMIT)

juku bama wandil wawu milka kujil junkurr bangkan

bangkan-ji 'root-COMIT/rooted'; milka-nga LOC(a); a-person-and-their-own-tree


The old woman said the plants tell the water: where the reeds and the paperbarks and the big soft-leaved trees grow, there is water at the surface or just below, where certain hardy scrub grows, the water is deep and hidden, and where nothing much grows at all, there is no water for a long way, so a stranger in a new country could read the water simply by reading the plants.

Wulbumanangka balkan mayi bana balkan: wanja jikan buyku juku birra-kima-mabi baja jarral, bana ngundu yambada bada nganga, wanja majaji-junkurr nyubun jarral, bana bada buyan, wanja yamba buban-baja jarral, bana kari kalbay bajaku, bama-yindu bubu jirakalba nyulu bana ngaral nganga mayi ngaralbu.

wulbuman-angka balka-ny mayi bana balka-ny: wanja jikan buyku juku birra-kima-mabi baja jarra-l, bana ngundu yambada bada nganga, wanja majaji-junkurr nyubun jarra-l, bana bada buya-ny, wanja yamba buban-baja jarra-l, bana kari kalbay bajaku, bama-yindu bubu jirakal-ba nyulu bana ngara-l nganga mayi ngara-l-bu | old.woman said plants water tell: where grass paperbark tree leaf-soft-like too grow, water surface near or below just, where scrub-hard one grows, water below hides, where thing little grows, water none long most, stranger country new-LOC he water reads just plant read-INST

mayi bana buyku juku birra majaji bubu ngaral

buyku paperbark; jiwuny->reed(watchlist too); bubu jirakal-nga LOC; the-plants-tell-where-the-water-is


The old man said a person should learn the trees the way they learn their kin, each with its name, its nature, its uses, its dangers, and its proper season, for the trees are the oldest inhabitants of the country and the people are the newcomers, so to walk respectfully among them, taking only what is given and harming as little as possible, is simply the good manners of a guest in an ancient house.

Mukulungku dingkarangka balkan bama juku milbil yala jana jawun-karra milbil, nyubun-nyubun nyungu kuku, nyungu janka, nyungu yamba-yukil, nyungu yinil, nyungu wungar yukil baja, juku nyulu bama ngadiku bubumuny bama nyulu bama-jirakal, jana ngundu-mundu yulmbarrilbu jilbanka, nganga wanya dayanmuny manil buban-buban baja mumbu-bungalka, nyulu nganga bama-yindu kuku-yukil bayan mukul bajakungu.

mukul-ungku dingkar-angka balka-ny bama juku milbi-l yala jana jawun-karra milbi-l, nyubun-nyubun nyungu kuku, nyungu janka, nyungu yamba-yukil, nyungu yinil, nyungu wungar yukil baja, juku nyulu bama ngadiku bubu-muny bama nyulu bama-jirakal, jana ngundu-mundu yulmbarril-bu jilba-nka, nganga wanya daya-ny-muny mani-l buban-buban baja mumbu-bunga-nka, nyulu nganga bama-yindu kuku-yukil bayan mukul bajaku-ngu | old man said person trees learn as they kin learn, each its name, its nature, its use, its danger, its season right too, trees they people oldest country-of people they people-new, them-toward respectfully walk-DAT, just what given-of takes small too harm-DAT, it just guest good.manners house old most-LOC

juku milbil jawun yinil wungar bubu yulmbarril bayan


The old woman said the tree-line where the rainforest meets the open woodland is the richest hunting and gathering ground of all, for it holds the plants and animals of both worlds at once, the deep-scrub foods and the open-country foods, the shade-lovers and the sun-lovers, so the old camps clustered along this tree-line, and a person who learns to read the edge learns the whole country twice over.

Wulbumanangka balkan juku-muru wanja majaji ngalkal-bubu nyaji-way nyulu balbil bangkal-bubu yukil bajaku wubulmuny, nyulu mayi minya bubu jambulmuny nyubunku karrbal, majaji-dukurr mayi bubu-yaral mayi baja, wabarr-wawu-bama jiri-wawu-bama baja, bayan mukul juku-muru yinya-mundu bangkan, bama nyulu muru ngaranka nyulu bubu wubulku binalman jambulku.

wulbuman-angka balka-ny juku-muru wanja majaji ngalkal-bubu nyaji-way nyulu balbi-l bangka-l-bubu yukil bajaku wubul-muny, nyulu mayi minya bubu jambul-muny nyubun-ku karrba-l, majaji-dukurr mayi bubu-yaral mayi baja, wabarr-wawu-bama jiri-wawu-bama baja, bayan mukul juku-muru yinya-mundu bangka-ny, bama nyulu muru ngara-nka nyulu bubu wubul-ku binal-ma-ny jambul-ku | old.woman said tree-line where rainforest woodland meet.each.other it hunting gathering-ground best most all-ABL, it plant animal world two-of one-DAT holds, deep-scrub food open food too, shade-lover sun-lover too, camp old tree-line that-toward clustered, person he edge read-DAT he country all learns twice

juku majaji ngalkal nyaji-way balbil mayi wabarr binal

nyaji-wan RECIP; ngalkal 'open woodland'; the-rich-edge-where-two-worlds-meet


The old man said the forest after rain is a different country, when the mushrooms push up overnight, the dry seeds sprout, the whole scrub breathes out a green wet smell, and food appears that was not there the day before, so the old people knew to walk the country hard in the days just after the first big rains, when it gave with both hands.

Mukulungku dingkarangka balkan majaji bana ngadiku bubu yindu, mayi jirakal wangkar wandin wujurr nyubunba, diburr kiway-kiway jurrbu-manda, majaji wubulku nganja jirakal duna ngaran, mayi wandin nyulu kariku ngunduka wungar ngadikungu, bama mukul binal bubu junkurr jilbanka wungar bada bana yalbay jirakalmuny ngadiku, nyulu dayanya mara jambulbu.

mukul-ungku dingkar-angka balka-ny majaji bana ngadiku bubu yindu, mayi jirakal wangkar wandi-ny wujurr nyubun-ba, diburr kiway-kiway jurrbu-ma-nda, majaji wubul-ku nganja jirakal duna ngara-ny, mayi wandi-ny nyulu kariku ngundu-ka wungar ngadiku-ngu, bama mukul binal bubu junkurr jilba-nka wungar bada bana yalbay jirakal-muny ngadiku, nyulu daya-nya mara jambul-bu | old man said rainforest rain after country other, fresh.food up rises night one-LOC, seed dry sprouts, rainforest all smell fresh wet breathes, food appears it NEG near-LOC day before-LOC, people old knew country hard walk-DAT days water big fresh-from after, it gives-SUB hand two-INST

majaji bana jarba-mayi diburr jurrbu nganja mayi binal

nyubun-ba LOC(n); ngadiku-nga LOC(a); the-forest-gives-with-both-hands-after-rain


The old woman said the same knowledge of plants that feeds a person can heal them, and that heals them can, in the wrong hand or the wrong dose, kill them, so the plant lore was always given with the warnings bound tightly to it, never the food-use without the poison-warning, never the medicine without the dose, for knowledge of plants without knowledge of their dangers is not knowledge but a loaded trap.

Wulbumanangka balkan mayi-binal nyubun bama dayal nyulu baja kalbal, nyulu kalbal nyulu baja, mara mumbungu yambada wubul mumbungu, kunil, mayi-kuku yabarrka yinil-kuku junkurr karra-ji dayan, kariku mayi-nukal wula-kuku-kari, kari kalbal wubul-kari, mayi-binal wula-binal-kari nyulu kari binal yambada jina yijarrin-ji.

wulbuman-angka balka-ny mayi-binal nyubun bama daya-l nyulu baja kalbal, nyulu kalbal nyulu baja, mara mumbu-ngu yambada wubul mumbu-ngu, kuni-l, mayi-kuku yabarrka yinil-kuku junkurr karra-ji daya-ny, kariku mayi-nuka-l wula-kuku-kari, kari kalbal wubul-kari, mayi-binal wula-binal-kari nyulu kari binal yambada jina yijarri-ny-ji | old.woman said plant-knowledge one person feeds it too heals, it heals it too, hand wrong-LOC or dose wrong-LOC, kills, plant-lore always poison-word strong tied-with given, never food-use poison-word-less, NEG medicine dose-less, plant-knowledge poison-knowledge-less it NEG knowledge but trap set-with

mayi binal dayal kalbal mara mumbu kunil yinil

mumbu-nga LOC(u->? mumbu u-final -> mumbu-ngu) FIX mumbungu; plant-knowledge-without-danger-knowledge-is-a-trap


The old man said the trees outlast the people who plant them, the camps that shelter beneath them, and the very names once given to them, and this is their deepest teaching, for a person who plants and tends a tree they will never sit under is practicing the truest kind of love, the kind that gives to a future it cannot see and asks for nothing back, and this, he said, is how the country itself loves.

Mukulungku dingkarangka balkan juku ngangan-baja janay bama jana jarranmuny, bayan janka-dukurr wabarr-manilmuny, kuku-yiku ngadiku dayanmuny baja, yinya nyungu milbil bada bajaku, bama nyulu juku jarral kujil nyulu kariku ngunduku bundal nyulu wawu-jirray ngadiku bajaku murninya, yinya nyulu daji wungar-kadalmu nyulu kari nyajil yamba nyubun kari babajil, yinya, nyulu balkan, yala bubu nyulu-nyulu wawu-jirray.

mukul-ungku dingkar-angka balka-ny juku nganga-ny-baja jana-y bama jana jarra-ny-muny, bayan janka-dukurr wabarr-ma-ni-l-muny, kuku ngadiku daya-ny-muny baja, yinya nyungu milbi-l bada bajaku, bama nyulu juku jarra-l kuji-l nyulu kariku ngundu-ku bunda-l nyulu wawu-jirray ngadiku bajaku murni-nya, yinya nyulu daji wungar-kada-l-mu nyulu kari nyaji-l yamba nyubun kari babaji-l, yinya, nyulu balka-ny, yala bubu nyulu-nyulu wawu-jirray | old man said trees outlast people they planted-from, camp beneath sheltered-from, name once given-from too, that its teaching deep most, person he tree plants tends he never near-LOC sits he love truest very practices, that it gift future-to it NEG sees thing one NEG asks, that, he said, as country itself loves

juku wabarr milbil jarral kujil bunday wawu-jirray daji


The old woman's last teaching about the plants was this: you did not make the country and you cannot own it, you were made by it and you belong to it, as the tree belongs to the ground it grows in, so live as the good tree lives, taking only what you need, giving shade and fruit and shelter freely, harming nothing you do not have to, and going back gently into the ground that made you when your season ends.

Wulbumanangka nyungu milbil bada mayimuny yinya: yundu kari bubu bungan yundu kariku karrbal, bubu-bu yundu bunganmuny yundu bubu-mundu karra, juku yala bubu-mundu karra nyulu ngundu jarralmuny, wuna juku yukil yala wunay, nganga wanya yundu wawu-manil manil, wabarr mayi bayan baja dayal, yamba nyubun kari mumbu-bungal yundu kari murni-manda, bubu-mundu kima nyunba yundu bunganmuny yundu wungar dumban.

wulbuman-angka nyungu milbi-l bada mayi-muny yinya: yundu kari bubu bunga-ny yundu kariku karrba-l, bubu-bu yundu bunga-ny-muny yundu bubu-mundu karra, juku yala bubu-mundu karra nyulu ngundu jarra-l-muny, wuna juku yukil yala wuna-y, nganga wanya yundu wawu-ma-ni-l mani-l, wabarr mayi bayan baja daya-l, yamba nyubun kari mumbu-bunga-l yundu kari murni-ma-nda, bubu-mundu kima nyunba yundu bunga-ny-muny yundu wungar dumba-ny | old.woman her teaching last plants-about this: you NEG country made you never own, country-INST you made-of you country-toward belong, tree as ground-toward belongs it near grows-of, live tree good as lives, just what you want takes, shade fruit shelter too gives, thing one NEG harms you NEG have.to, ground-toward gently return you made-of you season ends

bubu juku janyji jarral wunay wabarr mayi dayal


The small child sat by the fire and asked the old man a chain of questions all at once: who made the very first fire, and where did they find it, and why does the fire die if we do not feed it wood? And the old man laughed and said those are three good questions with one answer: sit, watch, and wait, and the fire itself will teach you.

Karrkay buban baya ngunduku bundan mukulungku dingkar babajin kuku wubulku nyubunku: wanya baya ngadiku bajaku bungan, wanjabu jana manin, wanyurrinku baya wulal ngana kari juku dayanya? Mukulungku dingkarangka yajarrin balkan yinya kuku kulur yukil nyubun-kuku-daji: bunda, nyaji, kalka, baya nyulu-nyulu yundu milbil.

karrkay buban baya ngundu-ku bunda-ny mukul-ungku dingkar babaji-ny kuku wubul-ku nyubun-ku: wanya baya ngadiku bajaku bunga-ny, wanjabu jana mani-ny, wanyurrinku baya wula-l ngana kari juku daya-nya? mukul-ungku dingkar-angka yajarri-ny balka-ny yinya kuku kulur yukil nyubun-kuku-daji: bunda, nyaji, kalka, baya nyulu-nyulu yundu milbi-l | child small fire near sat old man asked questions all one-DAT: who fire first very made, where.to they found, why fire dies we NEG wood give-SUB? old man laughed said those questions three good one-answer: sit, watch, wait, fire itself you teaches

karrkay baya bunday babaji wanya wanjabu wanyurrinku milbil

wanya/wanjabu/wanyurrinku interrogatives; babaji 'ask'; a-child's-chain-of-questions


When the boy asked the old woman where the water was hidden in the dry country, she did not tell him but asked him back three questions of her own: what do the deep-rooted trees know that the shallow ones do not, and which way do the birds fly at dusk, and where does the ground stay damp long after the rain has gone?

Buban wulbuman babajinnya wanja bana bubu-kiway buyanmuny, nyulu kari balkan yambada nyulu babajin jananka kuku kulur nyungu-nyungu: wanyu juku bangkan-jarra binal juku bangkan-buban kari binalmuny, wanjaburr buyi marra-warri kunarangkalba, wanja bubu duna janan kalbay bana dunganya ngadiku?

buban wulbuman babaji-ny-nya wanja bana bubu-kiway buya-ny-muny, nyulu kari balka-ny yambada nyulu babaji-ny jana-nka kuku kulur nyungu-nyungu: wanyu juku bangkan-jarra binal juku bangkan-buban kari binal-muny, wanjaburr buyi marra-warri kunarangkal-ba, wanja bubu duna jana-ny kalbay bana dunga-nya ngadiku? | boy old.woman asks-SUB where water dry-country hidden-of, she NEG told but she asked them-for questions three her.own: what tree deep-root knows tree shallow-root NEG knows-ABL, which.way birds fly dusk-LOC, where ground damp stays long water gone-SUB after? | ...

buban wulbuman babaji wanja bana wanyu wanjaburr buyi

wanja/wanyu/wanjaburr; kunarangkal-nga LOC; answering-a-question-with-questions


The old man tested the young hunter with a hard question before letting him go out alone: when you find two sets of tracks crossing, how do you know which is older, which animal is bigger, which way each was going, and whether the beast is still near or long gone? And the young man had to answer every part before the old man nodded.

Mukulungku dingkarangka warru-balbi-bama babajin kuku dandibu ngadiku nyulu nyulu-nyulu dungayka: yundu jina jambul nyaji-way manilnya, wanjarr yundu binal wanyu mukul, wanyu minya yalbay, wanjaburr nyubun nyubun dunganmuny, yambada minya nyulu ngundu yambada kala-kalbay dunganmuny? Warru nyulu balkan yamba wubulku ngadiku mukul nyulu kuku-yukil-manin.

mukul-ungku dingkar-angka warru-balbi-bama babaji-ny kuku dandi-bu ngadiku nyulu nyulu-nyulu dunga-y-ka: yundu jina jambul nyaji-way mani-l-nya, wanjarr yundu binal wanyu mukul, wanyu minya yalbay, wanjaburr nyubun nyubun dunga-ny-muny, yambada minya nyulu ngundu yambada kala-kalbay dunga-ny-muny? warru nyulu balka-ny yamba wubul-ku ngadiku mukul nyulu kuku-yukil-ma-ni-ny | old man young-hunter asked question hard-INST before he himself go-DAT: you tracks two crossing find-SUB, how you know which older, what animal big, which.way each was going-of, or animal it near or far.away gone-of? young he answered thing all before old he agreed

balbil babaji dandi jina nyaji-way wanjarr wanyu wanjaburr

wanjarr/wanyu/wanjaburr; nyaji-wan RECIP; testing-the-hunter-with-a-hard-question


The children were full of questions about the sky, and the old woman answered as many as she could: what is the moon and why does it change, where do the stars go in the daytime, how far away is the sun, why does the rainbow come only after rain, and what are those white paths of stars that cross the whole night sky?

Karrkay-karrkay babaji-mabi jiri-mundu, wulbumanangka balkan wanyu nyulu balkalmuny: wanyu kambi wanyurrinku nyulu yindu-manda, wanja dawar dungay wungara, wanjarrinya kala-kalbay jalbay, wanyurrinku ngamu-bulmba bana ngadiku nganga kadanya, wanyu yinya dawar-baral kambar jiri wubulku wujurr nyaji-way-mba?

karrkay-karrkay babaji-mabi jiri-mundu, wulbuman-angka balka-ny wanyu nyulu balka-l-muny: wanyu kambi wanyurrinku nyulu yindu-ma-nda, wanja dawar dunga-y wungar-a, wanjarrinya kala-kalbay jalbay, wanyurrinku ngamu-bulmba bana ngadiku nganga kada-nya, wanyu yinya dawar-baral kambar jiri wubul-ku wujurr nyaji-way-mba? | children question-full sky-toward, old.woman answered what she answer-ABL: what moon why it changes, where star goes day-LOC, how.far sun, why rainbow rain after only comes, what that star-road white sky all night cross.each.other-LOC? | ...

karrkay babaji jiri wanyu kambi wanyurrinku dawar wanjarrinya

wanyu/wanyurrinku/wanjarrinya; wungar-nga LOC; questions-about-the-sky


The old man said the most important question a person can learn to ask is not what or where but why, for a child who only asks what a thing is stays a child, but a child who asks why the thing is so, why it must be done this way, why the old law holds, is a child already becoming an elder, so he welcomed the endless why-questions and never told a child to stop asking.

Mukulungku dingkarangka balkan kuku yukil bajaku bama binalman babajinka nyulu kari wanyu wanja yambada wanyurrinku, karrkay nyulu nganga babajil wanyu yamba nyubun nyulu karrkay janan, yambada karrkay nyulu babajil wanyurrinku yamba yala, wanyurrinku yala bungal, wanyurrinku kuku ngadiku karrbal, nyulu karrkay ngadiku mukul-manda, nyulu wawu-minibu wanyurrinku-kuku bada-kari karrban kariku karrkay balkan babajil bawanka.

mukul-ungku dingkar-angka balka-ny kuku yukil bajaku bama binal-ma-ny babaji-nka nyulu kari wanyu wanja yambada wanyurrinku, karrkay nyulu nganga babaji-l wanyu yamba nyubun nyulu karrkay jana-ny, yambada karrkay nyulu babaji-l wanyurrinku yamba yala, wanyurrinku yala bunga-l, wanyurrinku kuku ngadiku karrba-l, nyulu karrkay ngadiku mukul-ma-nda, nyulu wawu-mini-bu wanyurrinku-kuku bada-kari karrba-ny kariku karrkay balka-ny babaji-l bawa-nka | old man said question good most person learns ask-DAT it NEG what where but why, child he just asks what thing one it child stands, but child he asks why thing so, why so done, why law old holds, he child already elder-becomes, he gladly why-question endless kept never child said ask-DAT leave | ...

kuku binal babaji wanyu wanja wanyurrinku karrkay mukul