The old woman said even stone changes, though so slowly that a person cannot see it, for the old people pointed to the great grinding-stones worn into deep hollows by countless generations of women grinding seed, and said each single grinding changed the stone a hair, invisible in one lifetime but a deep bowl across many, so that even the hardest thing in the country was being slowly changed by the softest — by hands, by seeds, by patience, by time.

Wulbumanangka balkan kulji baja yindu-mal, buban-buban bajaku bama nyulu kari nyajilmuny, bama mukulungku milbin kulji-yalbay, jalbu wubulbu diburr yurrinmuny dimbirr dukurr-man, balkan nyubun-nyubun yurril nyulu kulji yindu-bungal buban bajaku, nyaji-kari wawu nyubunba yambada dimbirr dukurr wawu wubulba, yindu dandi bajaku bubungu nyulu buban-buban yindu-manil kima bajakubu, marabu, diburrbu, wawu-karrbabu, wungarbu.

wulbuman-angka balka-ny kulji baja yindu-ma-l, buban-buban bajaku bama nyulu kari nyaji-l-muny, bama mukul-ungku milbi-ny kulji-yalbay, jalbu wubul-bu diburr yurri-ny-muny dimbirr dukurr-ma-ny, balka-ny nyubun-nyubun yurri-l nyulu kulji yindu-bunga-l buban bajaku, nyaji-kari wawu nyubun-ba yambada dimbirr dukurr wawu wubul-ba, yindu dandi bajaku bubu-ngu nyulu buban-buban yindu-ma-ni-l kima bajaku-bu, mara-bu, diburr-bu, wawu-karrba-bu, wungar-bu | old.woman said stone too changes(INCHO), slow most person he NEG sees-of, people old-ERG showed stone-big, woman many-INST seed scraping-of hollow deep-became(INCHO), said each scrape it stone changes-CAUS little very, see-less life one-LOC but hollow deep life many-LOC, thing hard most country-LOC it slowly changed(CAUS) soft most-INST , hand-INST, seed-INST, patience-INST, time-INST | ...

kulji yindu bama jibul dimbirr jalbu diburr wungar

wawu nyubun-nga/bubu-nga LOC; even-stone-is-changed-by-the-soft


The old man said the change from stranger to friend and from friend to kin can be watched happening over a season of shared work and shared food, for two who arrive as wary strangers, working side by side through a long hunt, sharing the catch, telling their stories by the fire, slowly change into friends, and friends who marry into each other's families change again into kin, so that the whole warm web of belonging is built, thread by thread, out of these small changes.

Mukulungku dingkarangka balkan yindu ngarrbalmuny jawunku jawunmuny jawun-karra-nka baja nyaji wungar nyubun jawun-karra-yamba mayi-yamba, jambul nyulu kadan ngarrbal yinil-ji, yamba-yukil nyubunji balbil wungar wubulku, mayi kunbal, nyungu-nyungu kuku-jangkar baya ngunduku balkal, buban-buban yindu-mal jawunku, jawun nyulu dunyu-manin nyubun-nyubun jawun-karra-nka yindu-mal jawun-karraku, karra-jawun wumbul wubulku bungan, karra nyubun-nyubun, yindu buban-buban yinyamuny.

mukul-ungku dingkar-angka balka-ny yindu ngarrbal-muny jawun-ku jawun-muny jawun-karra-nka baja nyaji wungar nyubun jawun-karra-yamba mayi-yamba, jambul nyulu kada-ny ngarrbal yinil-ji, yamba-yukil nyubun-ji balbi-l wungar wubul-ku, mayi kunba-l, nyungu-nyungu kuku-jangkar baya ngundu-ku balka-l, buban-buban yindu-ma-l jawun-ku, jawun nyulu dunyu-mani-ny nyubun-nyubun jawun-karra-nka yindu-ma-l jawun-karra-ku, karra-jawun wumbul wubul-ku bunga-ny, karra nyubun-nyubun, yindu buban-buban yinya-muny | old man said change stranger-from friend-to friend-from kin-to too seen season one shared-work shared-food, two they arrive stranger fear-COMIT, side.by.side one-COMIT gather days many, food share, their story fire near tell, slowly change(INCHO) friend-DAT, friend they marry each.other kin-DAT change(INCHO) kin-DAT, rope-of-people warm all built, thread each, change small that-from | ...

yindu bama jawun janyji balbil mayi dunyu karra


The old woman said the tide is the sea changing twice a day, filling and emptying the mangrove flats, covering and uncovering the rocks, so that the good gatherer does not fight this endless change but rides it, going for the mud-shells when the tide has emptied the flats, for the fish-traps when it has filled the channels, and she said the whole art of the coast is to read which change is coming and to be in the right place to take what each change reveals.

Wulbumanangka balkan yira nyulu jalun yindu-mal jambul wungara, jakal-bungal nganga-bungal daburri, nandal warmba-bungal kulji, balbil-bama yukil nyulu kari yindu bada-kari-nka kuli-mal yambada wukurril, dungay kiju-nka yira nganga-bunganya daburri, kuyu-makarrnka nyulu jakal-bunganya bana-baral, nyulu balkan binal jalunmuny wubulku nyajinka wanyu yindu kaday jananka yamba nyubun-nyubun wanyu yindu warmba-bungalmuny maninka.

wulbuman-angka balka-ny yira nyulu jalun yindu-ma-l jambul wungar-a, jakal-bunga-l nganga-bunga-l daburri, nanda-l warmba-bunga-l kulji, balbil-bama yukil nyulu kari yindu bada-kari-nka kuli-ma-l yambada wukurri-l, dunga-y kiju-nka yira nganga-bunga-nya daburri, kuyu-makarr-nka nyulu jakal-bunga-nya bana-baral, nyulu balka-ny binal jalun-muny wubul-ku nyaji-nka wanyu yindu kada-y jana-nka yamba nyubun-nyubun wanyu yindu warmba-bunga-l-muny mani-nka | old.woman said tide it sea changes(INCHO) twice day-LOC, full-CAUS empty-CAUS swamp, shuts-in uncover-CAUS rock, gatherer good it NEG change endless-DAT rages but follows, goes mudcrab-DAT tide empties-SUB flat, fish-trap-DAT it fills-SUB channel, she said knowledge sea-of all see-DAT what change comes stands-DAT thing each what change uncover-CAUS-of get-DAT | ...

bibar jalun yindu kulji balbil kiju kuyu warmba

wungar-nga LOC; INCHO yindu-ma-nda; CAUS bibi-bunga-l/warmba-bunga-l; riding-the-sea's-twice-daily-change


The old man said the most dangerous changes are the slow ones a person does not notice, for a fast change frightens you into action but a slow one lulls you, and so a creek slowly silting, a skill slowly forgotten, a young person slowly drifting into bad company, a custom slowly falling into disuse, can each go too far before anyone acts, and he taught the young to watch especially for the slow quiet changes that no single day makes visible.

Mukulungku dingkarangka balkan yindu yinil bajaku nyulu yindu buban-buban bama nyulu kari nyajilmuny, yindu warri nyulu yundu yinil-bungal murninka yambada buban-buban nyulu yundu warngku-bungal, wawubaja buban-buban jukar-mal, binal buban-buban milka-wula, warru buban-buban jilbal bama-mumbu-nku, yala mukul buban-buban bada-mal murni-kariku, nyulu nyubun-nyubun jilbal dukurr bajaku ngadiku wanya murninya, nyulu warru milbin nyajinka bajaku yindu buban-buban wunbu wungar nyubun kari nyaji-bungalmuny.

mukul-ungku dingkar-angka balka-ny yindu yinil bajaku nyulu yindu buban-buban bama nyulu kari nyaji-l-muny, yindu warri nyulu yundu yinil-bunga-l murni-nka yambada buban-buban nyulu yundu warngku-bunga-l, wawubaja buban-buban jukar-ma-l, binal buban-buban milka-wula, warru buban-buban jilba-l bama-mumbu-nku, yala mukul buban-buban bada-ma-l murni-kari-ku, nyulu nyubun-nyubun jilba-l dukurr bajaku ngadiku wanya murni-nya, nyulu warru milbi-ny nyaji-nka bajaku yindu buban-buban wunbu wungar nyubun kari nyaji-bunga-l-muny | old man said change fear most it change slow person he NEG sees-of, change fast it you fear-CAUS act-DAT but slow it you sleep-CAUS, creek slowly silts(INCHO), skill slowly forgets, young slowly drifts bad.company-DAT, way old slowly falls(INCHO) use-less-DAT, it each goes deep most before whom acts-SUB, he young taught watch-DAT most change slow quiet day one NEG visible-CAUS-of | ...

yindu yinil bama nyajil warri warngku milka jilbay

INCHO jukarr-ma-nda/bada-ma-nda; CAUS yinil-bunga-l/warngku-bunga-l; the-danger-of-slow-unnoticed-change


The old woman said a person can be changed for a whole life by a single moment, for one act of unexpected kindness at a low hour, one cruel word that cut too deep, one narrow escape from death, one glimpse of a great truth, can turn a person onto a wholly new path, so that alongside the slow changes that take years there are these sudden changes that take a heartbeat, and a wise person honors both the long river and the lightning.

Wulbumanangka balkan bama yindu-bungal wawu wubulku wungar nyubunbu, nyubun murni wawu-jirray kanban-kari mumbu-wungara, kuku-mumbu nyubun nyulu yakan dukurr bajaku, nyubun wula-muny warri-manin, nyaji nyubun kuku-yukil yalbaymuny, nyulu bama yindu-bungal baral yinduku bajaku, yindu buban-buban nyulu wungar wubulku manil jambulmuny yindu warri yinya nyulu wawu-warri nyubunbu manil, binal-bama nyulu jambul yulmbarril wawubaja kalbay balbay baja.

wulbuman-angka balka-ny bama yindu-bunga-l wawu wubul-ku wungar nyubun-bu, nyubun murni wawu-jirray kanban-kari mumbu-wungar-a, kuku-mumbu nyubun nyulu yaka-ny dukurr bajaku, nyubun wula-muny warri-mani-ny, nyaji nyubun kuku-yukil yalbay-muny, nyulu bama yindu-bunga-l baral yindu-ku bajaku, yindu buban-buban nyulu wungar wubul-ku mani-l jambul-muny yindu warri yinya nyulu wawu-warri nyubun-bu mani-l, binal-bama nyulu jambul yulmbarril wawubaja kalbay balbay baja | old.woman said person change-CAUS life all moment one-INST, one act kind unexpected low.hour-LOC, word cruel one it cut deep most, one death-from escaped(CAUS), glimpse one truth great-of, it person change-CAUS road other-DAT very, change slow it year all takes two-of change fast that it heartbeat one-INST takes, wise-person he two honors river long lightning too | ...

bama yindu wawu murni mumbu wula warri nyajil

mumbu-wungar-nga LOC; CAUS yindu-bunga-l/warri-mani-ny; the-sudden-change-of-a-single-moment


The old man said the whole point of learning the change-words well is to become a person who acts on the world rather than only being acted upon, for the child and the fool say only that things happened to them, the water got cold, the food got burnt, the plan got ruined, while the grown and the wise can say what they made happen, I warmed the water, I saved the food, I mended the plan, and he said growing up is largely the slow shift from the first kind of speech to the second.

Mukulungku dingkarangka balkan kuku yindu-mabimuny yukil binalman nyulu bama-manilka nyulu bubu murnil kari nganga nyulu-nyulu murninmuny, karrkay dingkar milka-kari balkal nganga yamba jana yindu-maninmuny, bana kiway-manin, mayi wajun bajaku, kuku-manin buyun-daman, yambada bama-yalbay binal-bama balkal wanyu jana yindu-bungan, ngayu bana wumbul-bungan, ngayu mayi karrban, ngayu kuku-manin yukil-bungan, nyulu balkan warru-mal nyulu buban-buban yindu balkal ngadikumuny jambulku.

mukul-ungku dingkar-angka balka-ny kuku yindu-mabi-muny yukil binal-ma-ny nyulu bama-mani-nka nyulu bubu murni-l kari nganga nyulu-nyulu murni-ny-muny, karrkay dingkar milka-kari balka-l nganga yamba jana yindu-mani-ny-muny, bana kiway-mani-ny, mayi waju-ny bajaku, kuku-mani-ny buyun-dama-ny, yambada bama-yalbay binal-bama balka-l wanyu jana yindu-bunga-ny, ngayu bana wumbul-bunga-ny, ngayu mayi karrba-ny, ngayu kuku-mani-ny yukil-bunga-ny, nyulu balka-ny warru-ma-l nyulu buban-buban yindu balka-l ngadiku-muny jambul-ku | old man said word change-of good learns(INCHO) it person-make-DAT it world acts NEG just itself acted-of, child man ear-less says just thing they changed(CAUS)-of, water cold-made(CAUS), food burnt, plan ruined, but grown-person wise-person says what they change-CAUS-PAST, I water warm-CAUS-PAST, I food kept, I plan mended, he said growing.up(INCHO) it slowly change speaks first-from second-to | ...

kuku yindu binal bama bubu murni bana kija

INCHO binal-ma-ny/warru-ma-nda; CAUS warngkul-bunga-ny; grow-from-things-happen-to-me-to-I-made-it-happen


The old woman said the newborn's whole task is to change, faster than at any later time of life, for in a single year the helpless one that could not hold up its own head becomes a walking, babbling, laughing person who knows its mother's face and its own name, and she said this first great burst of change is why the old people watched a baby's first year with such joy and such care, for never again would a person change so fast or so far.

Wulbumanangka balkan ngawa nyungu murni wubulku yindu-mal, warri bajaku wungar bada wawumuny, wungar nyubunbu ngawa dukul-karrban-kari nyulu nyungu dukul wangkar-karrban-kari yindu-mal bama jilba-bama balkal-bama yajarr-bama binal nyungu ngamu miyil nyungu kuku baja, nyulu balkan yindu ngadiku yalbay yinya wanyurrinku bama mukul nyajin ngawa nyungu wungar ngadiku yajarr-ji wawu-karrba-ji baja, kariku baja bama yindu-mal warri bajaku kalbay bajaku baja.

wulbuman-angka balka-ny ngawa nyungu murni wubul-ku yindu-ma-l, warri bajaku wungar bada wawu-muny, wungar nyubun-bu ngawa dukul-karrba-ny-kari nyulu nyungu dukul wangkar-karrba-ny-kari yindu-ma-l bama jilba-bama balka-l-bama yajarr-bama binal nyungu ngamu miyil nyungu kuku baja, nyulu balka-ny yindu ngadiku yalbay yinya wanyurrinku bama mukul nyaji-ny ngawa nyungu wungar ngadiku yajarr-ji wawu-karrba-ji baja, kariku baja bama yindu-ma-l warri bajaku kalbay bajaku baja | old.woman said newborn its work all change(INCHO), fast most time other life-of, year one-INST baby head-hold-less it its head up-hold-less changes(INCHO) person walk-person talk-person laugh-person knows its mother face its name too, she said change first great that why people old watched baby its year first joy-COMIT care-COMIT too, never again person changes(INCHO) fast most far most too | ...

ngawa yindu wungar dukul jilbay jarrakay binal ngamu


The old man said the way to change a bad habit is not to fight it head-on, which only feeds it with attention, but to slowly grow a good habit in its place, for a person who merely tries to stop being lazy stays fixed on laziness, while a person who takes up an absorbing daily work finds the laziness has quietly withered from lack of room, so that the truest way to end an old thing is to change into a new thing that leaves it no space.

Mukulungku dingkarangka balkan yala murni-mumbu yindu-bungalka nyulu kari yinya-nka kuli-mal, yinya nganga nukal milkabu, yambada buban-buban murni-yukil yalbay-bungal nyungu jarraymba, bama nyulu nganga wawu-manil junkurr-kari bawanka nyulu janan junkurr-kari-nga, yambada bama nyulu wungar-daji milka-manil manil nyulu manil junkurr-kari nyulu wunbu bada-manin jarray-karimuny, yala yukil bajaku murni mukul bada-bungalka nyulu yindu-mal murni jirakal nyulu yinya jarray-kari dayal.

mukul-ungku dingkar-angka balka-ny yala murni-mumbu yindu-bunga-nka nyulu kari yinya-nka kuli-ma-l, yinya nganga nuka-l milka-bu, yambada buban-buban murni-yukil yalbay-bunga-l nyungu jarray-mba, bama nyulu nganga wawu-ma-ni-l junkurr-kari bawa-nka nyulu jana-ny junkurr-kari-nga, yambada bama nyulu wungar-daji milka-mani-l mani-l nyulu mani-l junkurr-kari nyulu wunbu bada-mani-ny jarray-kari-muny, yala yukil bajaku murni mukul bada-bunga-nka nyulu yindu-ma-l murni jirakal nyulu yinya jarray-kari daya-l | old man said how practice-bad change-CAUS-DAT it NEG that-DAT angry-becomes, that just feeds attention-INST, but slowly practice-good big-CAUS its place-LOC, person he just wants laziness leave-DAT he stands laziness-LOC, but person he daily absorbing-work takes he takes laziness it quietly falls(CAUS) room-less-of, how good most habit old end-CAUS-DAT it changes(INCHO) habit new it that room-less gives | ...

jani mumbu yindu milka bibi junkurr jubi jirakal


The old woman said the change of a green fruit into a ripe one cannot be rushed, and a person who picks the fruit early to hurry it finds only a hard sour thing that will never sweeten off the branch, so she taught that some changes have their own time and cannot be forced, that a child cannot be hurried into an adult nor a grief hurried into peace nor a raw skill hurried into mastery, and that wisdom includes knowing which changes you may push and which you must simply wait upon.

Wulbumanangka balkan yindu mayi jirakalmuny kulbulmuny nyulu kari warri-bungalmuny, bama nyulu mayi bangkal ngadiku warri-bungalka nyulu manil nganga yamba dandi ngambuy nyulu kariku jiba-wulay-mal dakil-karinga, nyulu milbin yindu nyubun-nyubun nyungu-nyungu wungar karrbal kari junkurr-bungalmuny, karrkay nyulu kari warri-bungal mukul-bama-nka wawu-mumbu warri-bungal wunbuku binal buban warri-bungal binal yalbay-ngka, wawu-yukil nyulu binal wanyu yindu yundu jurrngal wanyu yundu nganga maku-janalmuny.

wulbuman-angka balka-ny yindu mayi jirakal-muny kulbul-muny nyulu kari warri-bunga-l-muny, bama nyulu mayi bangka-l ngadiku warri-bunga-nka nyulu mani-l nganga yamba dandi ngambuy nyulu kariku jiba-wulay-ma-l dakil-kari-nga, nyulu milbi-ny yindu nyubun-nyubun nyungu-nyungu wungar karrba-l kari junkurr-bunga-l-muny, karrkay nyulu kari warri-bunga-l mukul-bama-nka wawu-mumbu warri-bunga-l wunbu-ku binal buban warri-bunga-l binal yalbay-ngka, wawu-yukil nyulu binal wanyu yindu yundu jurrnga-l wanyu yundu nganga maku-jana-l-muny | old.woman said change fruit green-from ripe-to it NEG hurry-CAUS-of, person he fruit picks before hurry-CAUS-DAT he gets just thing hard sour it never sweet-becomes(INCHO) branch-less-LOC, she taught change certain their.own time holds NEG force-CAUS-of, child it NEG hurry-CAUS adult-DAT grief hurry-CAUS quiet-DAT knowledge small hurry-CAUS knowledge big-DAT, wisdom it knows what change you push what you just wait-of | ...

yindu mayi jirakal kulbul warri dandi dakil binal


The old man said water shows every kind of change at once and so was a great teacher to the old people, for it becomes ice-cold in the mountain and warm in the shallows, it becomes hard rain and soft mist, it becomes a still lagoon and a roaring flood, it becomes cloud and comes back as rain, and he said a person who truly watches water learns that a single thing can wear a hundred forms and change endlessly between them while remaining, always, itself.

Mukulungku dingkarangka balkan bana yindu wubulku nyubunji milbil-bama yalbay bama mukulmuny, nyulu kiway-kiway-mal manjalba wumbul-mal bana-bubanba, nyulu bana dandi-mal ngurrbal kima-mal, nyulu daburri wunbu-mal bana-yalbay jarramali-mal, nyulu ngurrban-mal kaday baja bana-ji, nyulu balkan bama nyulu bana bajaku nyaji nyulu binalman yamba nyubun karrbal jina wubul yindu-mal bada-kari nyubunmuny nyubunku yambada janay, wungar wubulku, nyulu-nyulu.

mukul-ungku dingkar-angka balka-ny bana yindu wubul-ku nyubun-ji milbil-bama yalbay bama mukul-muny, nyulu kiway-kiway-ma-l manjal-ba wumbul-ma-l bana-buban-ba, nyulu bana dandi-ma-l ngurrbal kima-ma-l, nyulu daburri wunbu-ma-l bana-yalbay jarramali-ma-l, nyulu ngurrban-ma-l kada-y baja bana-ji, nyulu balka-ny bama nyulu bana bajaku nyaji nyulu binal-ma-ny yamba nyubun karrba-l jina wubul yindu-ma-l bada-kari nyubun-muny nyubun-ku yambada jana-y, wungar wubul-ku, nyulu-nyulu | old man said water change all one-COMIT teacher great person old-of, it ice-cold-becomes(INCHO) mountain-LOC warm-becomes shallows-LOC, it rain hard-becomes fog soft-becomes, it swamp-pool quiet-becomes flood roaring-becomes, it cloud-becomes comes again rain-COMIT, he said person he water truly sees he learns(INCHO) thing one holds form hundred changes(INCHO) endless one-from one-to but stands, time all, itself | ...

bana yindu milbil kija warngkul dandi kima binal

manjal-nga/bana-jibul-nga LOC; INCHO kija-kija-ma-nda; water-wears-a-hundred-forms-yet-stays-itself


The old woman said a group of people can be changed together, for a whole camp can slowly grow generous or slowly grow mean, slowly grow brave or slowly grow fearful, taking its temper from its leaders and its stories, so that changing a people is not done person by person but by changing the stories they tell and the deeds they praise, and she said this is why the old people guarded the stories so carefully, for whoever changes a people's stories slowly changes the people themselves.

Wulbumanangka balkan bama-wubul yindu-bungal nyubunji, bayan wubulku buban-buban dayal-bama-mal yambada buban-buban jakay-dandi-mal, buban-buban junkurr-mal yambada buban-buban yinil-mal, manil nyungu yala kuku-bama-muny kuku-jangkar-muny, bama-wubul yindu-bungal nyulu kari bama nyubun-nyubun yambada yindu-bungal kuku-jangkar jana balkalmuny murni jana yulmbarrilmuny baja, nyulu balkan yinya wanyurrinku bama mukul kuku-jangkar karrban junkurr bajaku, wanya kuku-jangkar bama nyungu yindu-bungal nyulu buban-buban bama nyulu-nyulu yindu-bungal.

wulbuman-angka balka-ny bama-wubul yindu-bunga-l nyubun-ji, bayan wubul-ku buban-buban daya-l-bama-ma-l yambada buban-buban jakay-dandi-ma-l, buban-buban junkurr-ma-l yambada buban-buban yinil-ma-l, mani-l nyungu yala kuku-bama-muny kuku-jangkar-muny, bama-wubul yindu-bunga-l nyulu kari bama nyubun-nyubun yambada yindu-bunga-l kuku-jangkar jana balka-l-muny murni jana yulmbarri-l-muny baja, nyulu balka-ny yinya wanyurrinku bama mukul kuku-jangkar karrba-ny junkurr bajaku, wanya kuku-jangkar bama nyungu yindu-bunga-l nyulu buban-buban bama nyulu-nyulu yindu-bunga-l | old.woman said people change-CAUS one-COMIT, camp all slowly giver-becomes(INCHO) or slowly stingy-becomes, slowly brave-becomes or slowly fearful-becomes, takes its temper leader-from story-from, people change-CAUS it NEG person each but changes-CAUS story they tell-of deed they welcome-of too, she said that why people old story guarded strong most, whoever story people its change-CAUS it slowly people itself change-CAUS | ...

bama yindu bayan munjal junkurr yinil jani kuku-jangkar


The old man said the deepest and best change a person can undergo is the slow change from taking to giving, for a small child rightly takes, needing everything and giving nothing, but a person grows well only insofar as they change, year by year, into a giver, until at the end a good old person is almost pure gift, feeding and teaching and blessing the young from a store built over a lifetime, and he said this one change, from taker to giver, is the whole shape of a life well lived.

Mukulungku dingkarangka balkan yindu dukurr yukil bajaku bama nyubun manil nyulu yindu buban-buban manil-muny dayal-muny, karrkay buban yukil manil, wawu-manil yamba wubulku dayal nganga, yambada bama junkurr-mal yukil nyulu yindu-mal, wungar nyubun-nyubun, dayal-bama-mal, bada bajaku bama mukul yukil nyulu bajaku daji-jirray nganga, dayal milbil kuku-yukil-dayal warru mayi-karrban wawu kalbaymba bunganmuny, nyulu balkan yindu nyubun, manil-bama dayal-bamamuny, nyulu yala wawu yukil wunanmuny wubulku.

mukul-ungku dingkar-angka balka-ny yindu dukurr yukil bajaku bama nyubun mani-l nyulu yindu buban-buban mani-l-muny daya-l-muny, karrkay buban yukil mani-l, wawu-ma-ni-l yamba wubul-ku daya-l nganga, yambada bama junkurr-ma-l yukil nyulu yindu-ma-l, wungar nyubun-nyubun, daya-l-bama-ma-l, bada bajaku bama mukul yukil nyulu bajaku daji-jirray nganga, daya-l milbi-l kuku-yukil-daya-l warru mayi-karrba-ny wawu kalbay-mba bunga-ny-muny, nyulu balka-ny yindu nyubun, mani-l-bama daya-l-bama-muny, nyulu yala wawu yukil wuna-ny-muny wubul-ku | old man said change deep good most person one undergoes it change slowly taking-from giving-from, child small rightly takes, wants thing all gives nothing, but person giver-becomes(INCHO) well it changes(INCHO), year each, giver-becomes(INCHO), end very person old good it almost gift-pure only, gives teaches blesses young store life long-LOC built-of, he said change one, taker-from giver-to, it way life well lived-of all | ...

yindu dukurr bama karrkay junkurr milbil warru wawu

wawu kalbay-nga LOC(l)->kalbayba FIX; INCHO junkurr-ma-nda/dayal-bama-ma-nda; the-change-from-taker-to-giver


The old woman said even sorrow can slowly change into something else if it is allowed to, for the sharpest grief, which at first can only wound, changes over years into a tender ache, and the tender ache changes into a warm remembering, and the warm remembering becomes at last a kind of quiet company, so that the very same love that became agony at the loss becomes, if given time and not fought, a gentle abiding presence, the dead one changed from a wound into a companion.

Wulbumanangka balkan wawu-mumbu baja buban-buban yindu-mal yamba yindumuny kaki nyulu yindu-manilmuny, wawu-mumbu junkurr bajaku, ngadiku nyulu nganga buyun-manil, yindu-mal wungar wubulku kaka kimaku, kaka kima yindu-mal wawu-milka wumbulku, wawu-milka wumbul yindu-mal bada bajaku jawun wunbu nyubunku, kuru nyubun nyulu kaka-manin bada-ngamuny nyulu yindu-mal, kaki wungar dayan kuniway-kari, jawun kima janay, wula-bama yindu-manin bajimuny jawunku.

wulbuman-angka balka-ny wawu-mumbu baja buban-buban yindu-ma-l yamba yindu-muny kaki nyulu yindu-mani-l-muny, wawu-mumbu junkurr bajaku, ngadiku nyulu nganga buyun-ma-ni-l, yindu-ma-l wungar wubul-ku kaka kima-ku, kaka kima yindu-ma-l wawu-milka wumbul-ku, wawu-milka wumbul yindu-ma-l bada bajaku jawun wunbu nyubun-ku, kuru nyubun nyulu kaka-mani-ny bada-nga-muny nyulu yindu-ma-l, kaki wungar daya-ny kuniway-kari, jawun kima jana-y, wula-bama yindu-mani-ny baji-muny jawun-ku | old.woman said grief too slowly changes(INCHO) thing other-into if it allowed-of, grief sharp most, first it just wounds, changes(INCHO) years all ache soft-DAT, ache tender changes(INCHO) remembering warm-DAT, remembering warm changes(INCHO) end very companion quiet one-DAT, love one it agony-made(CAUS) loss-at it changes(INCHO), if time given fought-less, companion soft stands, dead-person changed(CAUS) sore-from companion-DAT | ...

wawu-mumbu yindu junkurr buyun kaka jinbi warngkul kuru


The old man said the point of a person's whole training was to change them from someone who reacts into someone who chooses, for the untrained person is changed by every passing thing, made angry by an insult, made greedy by plenty, made cowardly by danger, tossed about like a leaf, while the trained person, meeting the same forces, decides for themselves what they will become, and he said this power to choose one's own changes rather than merely suffer them is the very core of being truly grown.

Mukulungku dingkarangka balkan bama nyungu milbil wubulku dukurr nyulu yindu-bungal bama nyubunmuny nyulu yindu-mal-bama bama nyubunmuny nyulu wawu-manil-bama, bama milbil-kari nyulu yindu-manil yamba jilba wubulku, kuli-bungal kuku-mumbu-bu, jakay-dandi-bungal wubul-ji, yinil-bungal yinil-yamba-bu, warri-warri yala birra, yambada bama milbil-ji, jilba nyubun-nyubun nyaji-way, nyulu-nyulu kuku-manil wanyu jana yindu-manmuny, nyulu balkan junkurr yinya wawu-manilka nyungu-nyungu yindu kari nganga karrbanka nyulu dukurr bama-yalbay bajakumuny.

mukul-ungku dingkar-angka balka-ny bama nyungu milbil wubul-ku dukurr nyulu yindu-bunga-l bama nyubun-muny nyulu yindu-ma-l-bama bama nyubun-muny nyulu wawu-ma-ni-l-bama, bama milbil-kari nyulu yindu-ma-ni-l yamba jilba wubul-ku, kuli-bunga-l kuku-mumbu-bu, jakay-dandi-bunga-l wubul-ji, yinil-bunga-l yinil-yamba-bu, warri-warri yala birra, yambada bama milbil-ji, jilba nyubun-nyubun nyaji-way, nyulu-nyulu kuku-mani-l wanyu jana yindu-ma-ny-muny, nyulu balka-ny junkurr yinya wawu-ma-ni-nka nyungu-nyungu yindu kari nganga karrba-nka nyulu dukurr bama-yalbay bajaku-muny | old man said person his training all deep(aim) it change-CAUS person one-from it reacts-person person one-from it chooses-person, person trained-less it changed(CAUS) thing passing all, anger-CAUS insult-INST, greed-CAUS plenty-COMIT, coward-CAUS danger-INST, tossed as leaf, but person trained-COMIT, force each meets, itself decides what they change(INCHO)-of, he said power that choose-DAT his.own change NEG just suffer-DAT it deep(core) grown truly-of | ...

bama milbil jani yindu kuli munjal yinil birra

CAUS kuli-bunga-l/yinil-bunga-l; INCHO yindu-ma-nda; choose-your-changes-not-merely-suffer-them


The old woman said the country teaches the change-words better than any grammar, for a child who watches a tadpole change into a frog, a grub change into a beetle, a seed change into a tree, a flood-scoured plain change into a meadow of flowers, learns in the bone that changing from one thing utterly into another is the deepest ordinary magic of the world, and needs no telling that a person too, given time, can become something they now can barely imagine.

Wulbumanangka balkan bubu milbil kuku yindu-mabimuny yukil kuku-milbil wubulmuny, karrkay nyulu nyaji kubu-kubu yuday-mal, jambun ngirran-mal, diburr juku-mal, bubu bana-yalbay-bu yurrin nganka-ji-mal, nyulu binalman bajibaymba yindu yamba nyubunmuny yamba yindunka wubulku nyulu yamba dukurr bajaku bubumuny, kari kuku-junkurr bama baja, wungar dayan, yindu-mal yamba nyubun nyulu nyiku kari bajaku milka-nga nyajilmuny.

wulbuman-angka balka-ny bubu milbi-l kuku yindu-mabi-muny yukil kuku-milbil wubul-muny, karrkay nyulu nyaji kubu-kubu yuday-ma-l, jambun ngirran-ma-l, diburr juku-ma-l, bubu bana-yalbay-bu yurri-ny nganka-ji-ma-l, nyulu binal-ma-ny bajibay-mba yindu yamba nyubun-muny yamba yindu-nka wubul-ku nyulu yamba dukurr bajaku bubu-muny, kari kuku-junkurr bama baja, wungar daya-ny, yindu-ma-l yamba nyubun nyulu nyiku kari bajaku milka-nga nyaji-l-muny | old.woman said country teaches word change-of good word-teaching all-ABL, child he sees tadpole frog-becomes(INCHO), grub beetle-becomes, seed tree-becomes, ground flood-INST scraped flower-COMIT-becomes, he learns(INCHO) bone-LOC  change thing one-from thing other-to all it thing deep most world-of, NEG telling person too, time given, changes(INCHO) thing one it now barely mind-LOC see-of | ...

bubu milbil kuku karrkay kaya jambun diburr binal

jina-nga/milka-nga LOC; INCHO kaya-ma-nda/juku-ma-nda; the-country-teaches-the-change-words


The old man said the making of a good decision is itself a slow change worth waiting for, for a question thrown at a tired mind at night gives one answer, and the same question held quietly through a night's sleep and asked again at dawn gives often a wiser one, so the old people would say let us sleep on it, trusting that the mind changes and settles overnight, and that a thing seen clearly in the morning was often clouded the night before by the day's heat.

Mukulungku dingkarangka balkan kuku-manin yukil nyulu-nyulu yindu buban-buban nganga maku-janalmuny, kuku yilbal milka baja-burray-mba wujurrba nyulu dayal kuku-yukil nyubun, kuku nyubun wunbu-ji karrbal wujurr warngku-burr babajil baja muduwajuny nyulu dayal wawu-yukil nyubun, bama mukul balkan ngana wunay yinyanga, kuku-junkurr milka yindu-mal wunbu-mal wujurr-burr, yamba nyaji yukil muduwajuny nyulu nganga ngurrban-ji-man wujurr ngadiku wungar wumbul-bu.

mukul-ungku dingkar-angka balka-ny kuku-mani-ny yukil nyulu-nyulu yindu buban-buban nganga maku-jana-l-muny, kuku yilba-l milka baja-burray-mba wujurr-ba nyulu daya-l kuku-yukil nyubun, kuku nyubun wunbu-ji karrba-l wujurr warngku-burr babaji-l baja muduwajuny nyulu daya-l wawu-yukil nyubun, bama mukul balka-ny ngana wuna-y yinya-nga, kuku-junkurr milka yindu-ma-l wunbu-ma-l wujurr-burr, yamba nyaji yukil muduwajuny nyulu nganga ngurrban-ji-ma-ny wujurr ngadiku wungar wumbul-bu | old man said decision good it itself change slowly wait-of, question throws mind tired-LOC night it gives answer one, question one quiet-COMIT held night sleep-PERL asks too at-dawn it gives answer-wise one, people old said we lie it-LOC, mind changes(INCHO) quiet-becomes(INCHO) night-PERL, thing seen clearly at-dawn it just cloud-COMIT-became(INCHO) night before day hot-INST | ...

kuku yindu milka janyji warngku babaji jubi nyajil

burray-mabi-nga/bugal-bugal-nga LOC; INCHO jubi-ma-nda; let-the-mind-change-and-settle-overnight


The old woman said the greatest changes of all move too slowly for one person to see, so that no single elder ever watched the language itself change, yet it changed across the generations, and no single person watched the whole people move to new country, yet they moved across the centuries, and she taught the young to hold in mind these vast slow changes beyond a single life, for a person who thinks only in one lifetime mistakes the slow river of a people's changing for a fixed and unchanging shore.

Wulbumanangka balkan yindu yalbay bajaku wubulmuny jilba buban-buban bajaku bama nyubun nyajinka, mukul nyubun kari nyajin kuku nyulu-nyulu yindu-manya, yambada nyulu yindu-manin wungar-kadal wubulku, bama nyubun kari nyajin bama-wubul jilban bubu yinduku, yambada jana jilban wubul wungarmuny, nyulu jalbu-buban milbin karrbanka milkanga yindu yalbay buban-buban wawu nyubunmuny, bama nyulu milkabu baykal wawu nyubunbu nganga nyulu mumbu-manil bana-yalbay buban-buban bama nyungu yindu-manmuny jalkar dandi yindu-karimuny.

wulbuman-angka balka-ny yindu yalbay bajaku wubul-muny jilba buban-buban bajaku bama nyubun nyaji-nka, mukul nyubun kari nyaji-ny kuku nyulu-nyulu yindu-ma-nya, yambada nyulu yindu-mani-ny wungar-kada-l wubul-ku, bama nyubun kari nyaji-ny bama-wubul jilba-ny bubu yindu-ku, yambada jana jilba-ny wubul wungar-muny, nyulu jalbu-buban milbi-ny karrba-nka milka-nga yindu yalbay buban-buban wawu nyubun-muny, bama nyulu milka-bu bayka-l wawu nyubun-bu nganga nyulu mumbu-mani-l bana-yalbay buban-buban bama nyungu yindu-ma-ny-muny jalkar dandi yindu-kari-muny | old.woman said change great most all-ABL moves slowly most person one see-DAT, elder one NEG saw language itself changes(INCHO)-SUB, but it changed(CAUS) generation all, person one NEG saw people moved country other-DAT, but they moved century-of, she girls taught hold-DAT mind-LOC change great slowly life one-of, person he thinks life one-INST alone he mistakes(CAUS) river-big slowly people its changing-of high-bank hard change-less-of | ...

yindu jilbay bama mukul kuku milka wungar bubu

milka-nga LOC; INCHO yindu-ma-nda; the-vast-slow-changes-beyond-one-life


The old man said the change from a boy's fear of the dark scrub to a man's ease in it happens only by going in, again and again, so that no amount of being told the scrub is safe can change the fear, but the body's own repeated experience of going in and coming out unharmed slowly changes the fear into confidence, and he said this is the deep law of all real change, that a person is changed far more by what they repeatedly do than by anything they are merely told.

Mukulungku dingkarangka balkan yindu buban nyungu yinil majaji wujurrmuny dingkar nyungu wunbu-jimuny nyulu janay nganga jilbalnya, jambulku jambulku, kuku wubulku majaji wunbu nyulu kari yinil yindu-bungalmuny, yambada bangkarr nyulu-nyulu jilbalnya buyun-kari kadanya nyulu buban-buban yinil yindu-bungal wawu-junkurrku, nyulu balkan yinya kuku dukurr yindu bajaku wubulmuny, bama nyulu yindu-bungal ngulkurr-baja wanyu nyulu jambulku murninmuny yamba nyubun nganga balkanmuny.

mukul-ungku dingkar-angka balka-ny yindu buban nyungu yinil majaji wujurr-muny dingkar nyungu wunbu-ji-muny nyulu jana-y nganga jilba-l-nya, jambul-ku jambul-ku, kuku wubul-ku majaji wunbu nyulu kari yinil yindu-bunga-l-muny, yambada bangkarr nyulu-nyulu jilba-l-nya buyun-kari kada-nya nyulu buban-buban yinil yindu-bunga-l wawu-junkurr-ku, nyulu balka-ny yinya kuku dukurr yindu bajaku wubul-muny, bama nyulu yindu-bunga-l ngulkurr-baja wanyu nyulu jambul-ku murni-ny-muny yamba nyubun nganga balka-ny-muny | old man said change boy his fear scrub dark-of man his ease-COMIT-of it stands just going-SUB, twice twice, word all scrub quiet it NEG fear change-CAUS-of, but body itself goes-SUB harm-less comes-SUB it slowly fear change-CAUS heart-strength-DAT, he said that law deep change all-of, person he changed(CAUS) more what he repeatedly did-of thing one just told-of | ...

yindu yinil majaji wujurr jubi jilbay bayan wumbul


The old woman said a good marriage is not a fixed thing but a long slow changing of two people into a shape that fits together, for two who wed as separate young people, over many years of shared trouble and shared joy, slowly grind against each other like two stones in a river until each is worn to fit the other, and she said this is why the old people did not expect young couples to fit at once but trusted the slow changing that the years would do.

Wulbumanangka balkan dunyu-manil yukil nyulu kari yindu-kari yambada yindu buban-buban kalbay jambul bama nyubun-nyubunmuny jina nyubunku nyubunji murrbamuny, jambul dunyu-manin bama-warru yindu-yindu, wungar wubulku mumbu-yamba yajarr-yamba, buban-buban yurril nyubunji yala kulji jambul wawubajanga yalada nyubun-nyubun murrba-mal nyubunji, nyulu balkan yinya wanyurrinku bama mukul kari wawu-manin warru-dunyu murrba nyubunji ngadiku yambada kuku-junkurr-manin yindu buban-buban wungar nyulu murninmuny.

wulbuman-angka balka-ny dunyu-mani-l yukil nyulu kari yindu-kari yambada yindu buban-buban kalbay jambul bama nyubun-nyubun-muny jina nyubun-ku nyubun-ji murrba-muny, jambul dunyu-mani-ny bama-warru yindu-yindu, wungar wubul-ku mumbu-yamba yajarr-yamba, buban-buban yurri-l nyubun-ji yala kulji jambul wawubaja-nga yala-da nyubun-nyubun murrba-ma-l nyubun-ji, nyulu balka-ny yinya wanyurrinku bama mukul kari wawu-mani-ny warru-dunyu murrba nyubun-ji ngadiku yambada kuku-junkurr-mani-ny yindu buban-buban wungar nyulu murni-ny-muny | old.woman said marriage good it NEG change-less but change slowly long two person each-of form one-DAT one-COMIT fit-of, two wed young separate, years all trouble-thing joy-thing, slowly scrape each.other as stone two river-LOC then each close-fitting-becomes(INCHO) each.other, she said that why people old NEG expected young-couple close-fitting each.other at.once but trusted change slowly time it did-of | ...

dunyu yindu bama janyji kulji wawubaja jibul murni

wawubaja-nga LOC; INCHO jibul-ma-nda; marriage-is-two-people-slowly-grinding-to-fit


The old man said the whole aim of a life's discipline is to change the hard things from a torment into a joy, for at first rising early is a misery, the long walk an agony, the cold water a shock, the going without a suffering, but through the years of doing these things the body and the will slowly change until one day, to the astonishment of the young, the old person seems actually to relish the very hardships that break the untrained, having changed hardship itself, in themselves, into a strange delight.

Mukulungku dingkarangka balkan wawu kalbay nyungu yala wubulku yamba dandi yindu-bungalka wawu-mumbumuny wawu-miniku, ngadiku muduwaju wandil nyulu wawu-mumbu, jilba kalbay kaka bajaku, bana kiway-kiway yinil-yamba, nganga janay wawu-mumbu, yambada wungar wubulku yinya murni-bu bangkarr wawu-milka buban-buban yindu-mal yalada wungar nyubun, warru yajarr-mal, mukul-bama nyulu bajaku wawu-manil yamba dandi yinya nyulu bama milbil-kari kunil, yindu-manin wawu-mumbu nyulu-nyulu, nyungu-nyungunga, wawu-mini yinduku.

mukul-ungku dingkar-angka balka-ny wawu kalbay nyungu yala wubul-ku yamba dandi yindu-bunga-nka wawu-mumbu-muny wawu-mini-ku, ngadiku muduwaju wandi-l nyulu wawu-mumbu, jilba kalbay kaka bajaku, bana kiway-kiway yinil-yamba, nganga jana-y wawu-mumbu, yambada wungar wubul-ku yinya murni-bu bangkarr wawu-milka buban-buban yindu-ma-l yala-da wungar nyubun, warru yajarr-ma-l, mukul-bama nyulu bajaku wawu-ma-ni-l yamba dandi yinya nyulu bama milbil-kari kuni-l, yindu-mani-ny wawu-mumbu nyulu-nyulu, nyungu-nyungu-nga, wawu-mini yindu-ku | old man said life long its discipline all thing hard change-CAUS-DAT torment-from happy-DAT, first rising it torment, walk long agony most, water cold fright-thing, going.without suffering, but years all deed-INST body will slowly changes(INCHO) then day one, young start-laughing(INCHO), old.person he truly relishes thing hard that it person trained-less kills, changed(CAUS) hardship itself, themselves-LOC, happiness strange-DAT | ...

wawu jani dandi yindu wandil jilbay bana kija

nyungu-nyungu-nga LOC; INCHO yindu-ma-nda; changing-hardship-itself-into-delight


The old woman said the surest sign that a person has truly changed is not what they say but what they now do easily that once was hard, for anyone can declare themselves changed, but only the deed proves it, so when a once-selfish person gives without being asked, when a once-fearful person acts calmly in danger, when a once-lazy person rises before the sun by simple habit, then the change is real, having gone all the way down from the words into the hands.

Wulbumanangka balkan milbil-yamba dukurr bajaku bama nyulu bajaku yindu-manin nyulu kari wanyu jana balkal yambada wanyu jana nganga kaka-kari murnil ngadiku dandi janaymuny, wanya nyulu-nyulu balkal nyulu yindu-manin, yambada nganga murni-bu milbil, bama ngadiku-jakay-dandi nyulu dayal babaji-kari, bama ngadiku-yinil nyulu wunbu murnil yinil-ba, bama ngadiku-junkurr-kari nyulu wandil wungar ngadiku yabarrka, yinya yindu nyulu bajaku, jilban bada bajaku wubulku kukumuny maraka.

wulbuman-angka balka-ny milbil-yamba dukurr bajaku bama nyulu bajaku yindu-mani-ny nyulu kari wanyu jana balka-l yambada wanyu jana nganga kaka-kari murni-l ngadiku dandi jana-y-muny, wanya nyulu-nyulu balka-l nyulu yindu-mani-ny, yambada nganga murni-bu milbi-l, bama ngadiku-jakay-dandi nyulu daya-l babaji-kari, bama ngadiku-yinil nyulu wunbu murni-l yinil-ba, bama ngadiku-junkurr-kari nyulu wandi-l wungar ngadiku yabarrka, yinya yindu nyulu bajaku, jilba-ny bada bajaku wubul-ku kuku-muny mara-ka | old.woman said shown-thing(sign) deep most person he truly changed(CAUS) it NEG what they say but what they now painlessly does before hard was-of, whom itself says it changed(CAUS), but just deed-INST shows, person once-stingy it gives ask-less, person once-fearful it quiet acts danger-LOC, person once-lazy it rises sun-before regularly, that change it real, gone deep most all word-ABL hand-DAT | ...

jubi dukurr bama yindu balkal murni dandi babaji


The old man said the old people held that death itself was not an ending but the last and greatest change, the person changing from a living body walking the country into a spirit belonging to it in a different way, joining the ancestors and the country and the stories, so that they grieved a death fully and truly and yet did not see it as a pure loss but as a passing-over, a final changing of state, the same person changed into a new and lasting form.

Mukulungku dingkarangka balkan bama mukul karrban wula nyulu-nyulu kari bada yambada yindu bada bajaku yalbay baja, bama yindu-mal bangkarr juran bubu jilbalmuny wawu-yambaku, wawu bubuku yindu yalanga, ngadiku-bama bubu kuku-jangkar baja nyubun-mal, jana wawu-mumbu wula bajaku kuku-yukil baja yambada kari nyajin yinya bada nganga yambada yindu jilbalmuny, yindu bada bajaku jana-jinanga, bama nyubun yindu-manin jirakal janay-yamba baja.

mukul-ungku dingkar-angka balka-ny bama mukul karrba-ny wula nyulu-nyulu kari bada yambada yindu bada bajaku yalbay baja, bama yindu-ma-l bangkarr juran bubu jilba-l-muny wawu-yamba-ku, wawu bubu-ku yindu yala-nga, ngadiku-bama bubu kuku-jangkar baja nyubun-ma-l, jana wawu-mumbu wula bajaku kuku-yukil baja yambada kari nyaji-ny yinya bada nganga yambada yindu jilba-l-muny, yindu bada bajaku jana-jina-nga, bama nyubun yindu-mani-ny jirakal jana-y-yamba baja | old man said people old held death itself NEG ending but change deep most great too, person changes(INCHO) body alive country walk-of spirit-thing-DAT, spirit country-DAT way other-LOC, ancestors country story too one-becomes(INCHO), they grief death fully truth too but NEG saw that loss just but change over-of, change deep most their-line-LOC, person one changed(CAUS) new lasting-thing too | ...

bama mukul wula yindu bayan bubu jilbay kuku-jangkar

yala-nga/jana-jina-nga LOC; INCHO yindu-ma-nda; death-as-the-last-and-greatest-change-of-state


The old woman said the most useful thing she ever learned about change was to ask, of anything that troubled her, whether it was a thing she could change or a thing she could only change herself to bear, for half of all suffering comes from trying to change what cannot be changed, the weather, the past, another person's heart, and the other half from failing to change what can be, and wisdom, she said, is mostly the slow-won skill of telling the two apart.

Wulbumanangka balkan yamba yukil bajaku nyulu binalman yindumuny nyulu babajinka, yamba nyubun-nyubun nyunya mumbu-manin, yinya yamba nyulu yindu-bungalmuny yambada yamba nyulu nganga nyulu-nyulu yindu-bungal karrbanka, jambul wawu-mumbu wubulku kadan yindu-bungalka yamba nyulu kari yindu-bungalmuny, muyar, ngadiku, bama nyubun nyungu wawu, yindu jambul kari yindu-bungalmuny yamba nyulu yindu-bungalmuny, wawu-yukil, nyulu balkan, nyulu buban-buban manin binal, jambul yinya yindu-yindu nyajilmuny.

wulbuman-angka balka-ny yamba yukil bajaku nyulu binal-ma-ny yindu-muny nyulu babaji-nka, yamba nyubun-nyubun nyunya mumbu-mani-ny, yinya yamba nyulu yindu-bunga-l-muny yambada yamba nyulu nganga nyulu-nyulu yindu-bunga-l karrba-nka, jambul wawu-mumbu wubul-ku kada-ny yindu-bunga-nka yamba nyulu kari yindu-bunga-l-muny, muyar, ngadiku, bama nyubun nyungu wawu, yindu jambul kari yindu-bunga-l-muny yamba nyulu yindu-bunga-l-muny, wawu-yukil, nyulu balka-ny, nyulu buban-buban mani-ny binal, jambul yinya yindu-yindu nyaji-l-muny | old.woman said thing good most she learned(INCHO) change-of she ask-DAT, thing certain her troubles, that thing she change-CAUS-of or thing she just herself change-CAUS bear-DAT, half grief all comes change-CAUS-DAT thing it NEG change-CAUS-of, weather, past, person one his heart, change half NEG change-CAUS-of thing it change-CAUS-of, wisdom, she said, it slowly got knowledge, two those different see-of | ...

yamba binal yindu babaji mumbu wawu-mumbu muyar wawu


The old man said a person can help another change but can never do the changing for them, for a teacher can show the path a thousand times but the walking must be the student's own, a healer can set the bone but the flesh must knit itself, an elder can give the counsel but the choosing must be the young person's, so that the deepest law of change is that it comes always from within the thing that changes, and can be helped, fed, guided from outside, but never simply installed.

Mukulungku dingkarangka balkan bama-ngka bama yindu mara-dajil yindu-manya yambada kariku nganga yindu-bungal jananka, milbil-bama nyulu jina milbil wubul yambada jilbal nyulu warru nyungu-nyungu, yukil-bungal-bama nyulu bajibay kajal yambada bangkarr nyulu-nyulu nandaji, mukul nyulu kuku-milbil dayal yambada kuku-manin nyulu warru nyungu, yindu dukurr bajaku wubulmuny nyulu wungar wubulku kadan dukurr yamba nyulu yindu-manmuny, mara-dajil dayal murnil ngalkalmuny yambada kariku nganga dukurrba bungal.

mukul-ungku dingkar-angka balka-ny bama-ngka bama yindu mara-daji-l yindu-ma-nya yambada kariku nganga yindu-bunga-l jana-nka, milbil-bama nyulu jina milbi-l wubul yambada jilba-l nyulu warru nyungu-nyungu, yukil-bunga-l-bama nyulu bajibay kaja-l yambada bangkarr nyulu-nyulu nanda-ji-y, mukul nyulu kuku-milbil daya-l yambada kuku-mani-ny nyulu warru nyungu, yindu dukurr bajaku wubul-muny nyulu wungar wubul-ku kada-ny dukurr yamba nyulu yindu-ma-ny-muny, mara-daji-l daya-l murni-l ngalkal-muny yambada kariku nganga dukurr-ba bunga-l | old man said person-ERG person other hand-gives change-SUB but never just changes-CAUS them-for, teacher he path teaches thousand but walk it young his.own, healer he bone ties but flesh itself closes(ITR), elder he counsel gives but choosing it young his, change deep most all-ABL it always all comes inside thing it changes(INCHO)-of, hand-given fed tended outside-from but never just inside-LOC made | ...

bama jawun yindu milbil jilbay kalbal murru janyji


The old woman said the young often want to change everything at once and grow discouraged when they cannot, but the old know that all lasting change is small and slow, a little each day, so she taught them the patience of the grinding-stone and the dripping water, that a person who changes one small thing and holds it, then another, then another, will look back after ten years astonished at the distance travelled, while one who tries to change everything at once changes nothing and gives up.

Wulbumanangka balkan warru nganga wawu-manil yamba wubulku yindu-bungalka nyubunji wawu-mumbu-mal jana kariku murninya, yambada mukul binal yindu janay wubulku buban baja buban-buban, buban nyubun-nyubun wungara, nyulu jana milbin wawu-karrba kuljimuny banamuny baja, bama nyulu yamba nyubun buban yindu-bungal karrbal, yindu yindu, yindu yindu, nyulu wubul wungarmuny milka-binalku, baral kalbay jilbanmuny nyulu yajarr-mal, yambada nyulu yamba wubulku yindu-bungal nyubunji nyulu yamba nyubun kari yindu-bungal bawal.

wulbuman-angka balka-ny warru nganga wawu-ma-ni-l yamba wubul-ku yindu-bunga-nka nyubun-ji wawu-mumbu-ma-l jana kariku murni-nya, yambada mukul binal yindu jana-y wubul-ku buban baja buban-buban, buban nyubun-nyubun wungar-a, nyulu jana milbi-ny wawu-karrba kulji-muny bana-muny baja, bama nyulu yamba nyubun buban yindu-bunga-l karrba-l, yindu yindu, yindu yindu, nyulu wubul wungar-muny milka-binalku, baral kalbay jilba-ny-muny nyulu yajarr-ma-l, yambada nyulu yamba wubul-ku yindu-bunga-l nyubun-ji nyulu yamba nyubun kari yindu-bunga-l bawa-l | old.woman said young just want thing all change-CAUS-DAT one-COMIT grief-becomes(INCHO) they never do-SUB, but old know change lasting all small too slow, little each day, she them taught patience stone-of water-of too, person he thing one small change-CAUS holds, change change, change change, he many year-from remembers, road long walked-of he laughs(INCHO), but he thing all change-CAUS one-COMIT he thing one NEG change-CAUS gives.up | ...

warru wawu yindu binal wungar milbil kulji baral

wungar-nga LOC; INCHO wawu-mumbu-ma-nda; all-lasting-change-is-small-and-slow


The old man said the change-words carry a hidden hope, for if the hard can become soft and the sick well and the ignorant wise and the stranger kin, then nothing that is bad is bad forever, and no person and no situation is finally fixed, so that even in the darkest time a person who knows the change-words in their bones holds a quiet certainty that this too will change, that the wheel of the seasons turns, and that the long night, however long, is itself only a change on its way to a dawn.

Mukulungku dingkarangka balkan kuku yindu-mabimuny karrbal wawu-junkurr ngakijin, kaki dandi kima-mal bambay yukil-mal binal-kari binal-mal ngarrbal jawun-karra-mal, yamba mumbu nyulu kari mumbu wungar wubulku, bama nyubun yamba nyubun kari bada bajaku yindu-kari, wujurr dukurr bajaku wungara bama nyulu kuku yindu-mabimuny binal nyungu bajibaymba karrbal wawu-junkurr wunbu yinya baja yindu-mal, wungar-jina dungay kaday baja, wujurr kalbay, yamba nyulu kalbay, nyulu-nyulu nganga yindu nyungu baralbu muduwajuku.

mukul-ungku dingkar-angka balka-ny kuku yindu-mabi-muny karrba-l wawu-junkurr ngakiji-ny, kaki dandi kima-ma-l bambay yukil-ma-l binal-kari binal-ma-l ngarrbal jawun-karra-ma-l, yamba mumbu nyulu kari mumbu wungar wubul-ku, bama nyubun yamba nyubun kari bada bajaku yindu-kari, wujurr dukurr bajaku wungar-a bama nyulu kuku yindu-mabi-muny binal nyungu bajibay-mba karrba-l wawu-junkurr wunbu yinya baja yindu-ma-l, wungar-jina dunga-y kada-y baja, wujurr kalbay, yamba nyulu kalbay, nyulu-nyulu nganga yindu nyungu baral-bu muduwaju-ku | old man said word change-of holds hope-hidden, if hard soft-becomes(INCHO) sick well-becomes ignorant wise-becomes(INCHO) stranger kin-becomes, thing bad it NEG bad time all, person one situation one NEG deep most change-less, dark deep most time-LOC person he word change-of knows his bone-LOC  holds certainty quiet that too changes(INCHO), seasons go come again, night long, thing it long, itself just change its road-INST dawn-DAT | ...

kuku yindu dandi kima bambay binal janyji wujurr

wungar-nga/jina-nga LOC; INCHO kima-ma-nda/janyji-ma-nda; the-change-words-carry-a-hidden-hope


The old woman's last teaching about change was that a person should make peace with it, for a life is nothing but change from the first breath to the last, and the one who fights every change, clinging to each passing state as though it could be kept, suffers doubly, first losing the thing and then breaking against its loss, while the one who has learned to hold each state lightly, knowing it will change, and to meet each new change as it comes, walks through a whole life of ceaseless changing as through a country of endless and unfolding beauty.

Wulbumanangka nyungu milbil bada yindumuny nyulu bama yinduku kaka-kari-mal, wawu nyulu nganga yindu, wawu ngadikumuny wawu bada bajakumuny, bama nyulu yindu wubulku kuli-mal, karrbal nyubun-nyubun yamba jilba yala nyulu karrbanmuny, wawu-mumbu jambulbu, ngadiku yinya bada-manil yalada nyulu-nyulu dumbarri-ji bada-muny, yambada bama nyulu binalman karrbanka nyubun-nyubun yamba kima-bu, binal nyulu yindu-manmuny, nyaji-wayka yindu jirakal nyubun-nyubun kadanya, jilban wawu wubulku yindu bada-kari yala bubu jirakal bada-kari warmba-malmuny.

wulbuman-angka nyungu milbi-l bada yindu-muny nyulu bama yindu-ku kaka-kari-ma-l, wawu nyulu nganga yindu, wawu ngadiku-muny wawu bada bajaku-muny, bama nyulu yindu wubul-ku kuli-ma-l, karrba-l nyubun-nyubun yamba jilba yala nyulu karrba-ny-muny, wawu-mumbu jambul-bu, ngadiku yinya bada-mani-l yala-da nyulu-nyulu dumbarri-ji-y bada-muny, yambada bama nyulu binal-ma-ny karrba-nka nyubun-nyubun yamba kima-bu, binal nyulu yindu-ma-ny-muny, nyaji-way-ka yindu jirakal nyubun-nyubun kada-nya, jilba-ny wawu wubul-ku yindu bada-kari yala bubu jirakal bada-kari warmba-ma-l-muny | old.woman her teaching last change-of it person change-DAT painless-becomes(INCHO), life it just change, breath first-from breath last very-from, person he change all-DAT angry-becomes, holds each thing passing as it kept-of, grief double-INST, first that loses then itself breaks(ITR) loss-from, but person he learned(INCHO) hold-DAT each thing softly-INST, knows it changes(INCHO)-of, meet.each.other-DAT change new each comes-SUB, walked life all change endless-of as country good endless ever-uncovering-of | ...

milbil yindu bama wawu ngumbu binal nyaji-way bubu

INCHO kaka-kari-ma-nda/binal-ma-ny; RECIP nyaji-way; make-peace-with-endless-change


The old woman taught the children the names for the whole body, starting from the head and going down to the feet, for a person who knows the true word for every part can say exactly where the pain lies, and a healer who listens to the true word finds the trouble fast.

Wulbumanangka karrkay-karrkay milbin kuku bangkarrmuny wubulku, dukulmuny ngadiku jinaka bada, bama nyulu kuku yukil binal yamba nyubun-nyubunku nyulu balkal wanja kaka wunay, yukil-bungal-bama nyulu kuku yukil milka-janay nyulu yamba-mumbu warri manil.

wulbuman-angka karrkay-karrkay milbi-ny kuku bangkarr-muny wubul-ku, dukul-muny ngadiku jina-ka bada, bama nyulu kuku yukil binal yamba nyubun-nyubun-ku nyulu balka-l wanja kaka wuna-y, yukil-bunga-l-bama nyulu kuku yukil milka-jana-y nyulu yamba-mumbu warri mani-l | old.woman-ERG children taught word body-of all, head-from first foot-DAT down, person he word true knows part each-DAT he says where pain lies, healer he word true listens he trouble fast gets

bangkarr body 1533; milka-janay listen 19293; wanja r.32


The head carries the eyes and the ears and the mouth for food and for words, so the old man said the head is a camp, the eye and the ear live in it, and everything a person learns comes along those roads into the head.

Dukul nyulu miyil karrbal milka baja ngandal baja, mayika kukuku, mukulungku dingkarangka balkan dukul nyulu bayan, miyil milka wunay yinyanga, yamba wubulku bama nyulu binal-mal nyulu yinya baralburr dukulku kaday.

dukul nyulu miyil karrba-l milka baja ngandal baja, mayi-ka kuku-ku, mukul-ungku dingkar-angka balka-ny dukul nyulu bayan, miyil milka wuna-y yinya-nga, yamba wubul-ku bama nyulu binal-ma-l nyulu yinya baral-burr dukul-ku kada-y | head it eye holds ear too mouth too, food-DAT word-DAT, old man said head it camp, eye ear lie that-LOC, thing all person he learns(INCHO) it that road-PERL head-DAT comes

ngandal mouth 22209; PERL -burr r.35; DAT anchors mayi-ka kuku-ku


Which part of the body works hardest? the children asked, and the old woman laughed and said: the hand says the hand, the foot says the foot, the eye says the eye, but the true word is the breath, for it never lies down, it works in the dark while all the others sleep, and it stops only once.

Wanjaku yamba bangkarrmuny nyulu junkurr bajaku murnil? karrkay-karrkay babajin, wulbuman yajarr-man balkan: marabu balkal mara, jinabu balkal jina, miyilbu balkal miyil, yambada kuku yukil nyulu wawu, nyulu kariku wunay, nyulu wujurrba murnil yamba yindu wubulku wunanya, nyulu janay nyubunbu nganga.

wanjaku yamba bangkarr-muny nyulu junkurr bajaku murni-l? karrkay-karrkay babaji-ny, wulbuman yajarr-ma-ny balka-ny: mara-bu balka-l mara, jina-bu balka-l jina, miyil-bu balka-l miyil, yambada kuku yukil nyulu wawu, nyulu kariku wuna-y, nyulu wujurr-ba murni-l yamba yindu wubul-ku wuna-nya, nyulu jana-y nyubun-bu nganga | which part body-of it strong most works? children asked, old.woman laugh-became(INCHO) said: hand-ERG says hand, foot-ERG says foot, eye-ERG says eye, but word true it breath, it never lies.down, it dark-LOC works part other all sleep-SUB, it stands once only

wanjaku r.32; yajarr laugh attested; neutral ERG -bu on body parts


A young man speared his own foot in the scrub, and the old man bound the sore with bark and string and told him: the blood will stop, the flesh will close, the bone was not hit, but walk slowly for many days and the foot itself will say when it is well, for the body speaks to the person who listens.

Warrungku jina nyungu-nyungu kalkabu bakan majanga, mukulungku dingkarangka baji kajan warrurbu karrabu, nyulu milbin: mula janay, bangkarr nandaji, bajibay kari kunin, yambada jilba buban-buban wungar wubulku, jina nyulu-nyulu balkal wanjawanja nyulu yukil-mal, bangkarr nyulu bamanda balkal nyulu milka-janay.

warru-ngku jina nyungu-nyungu kalka-bu baka-ny maja-nga, mukul-ungku dingkar-angka baji kaja-ny warrur-bu karra-bu, nyulu milbi-ny: mula jana-y, bangkarr nanda-ji-y, bajibay kari kuni-ny, yambada jilba buban-buban wungar wubul-ku, jina nyulu-nyulu balka-l wanja-wanja nyulu yukil-ma-l, bangkarr nyulu bama-nda balka-l nyulu milka-jana-y | young.man-ERG foot his-own spear-INST pierced scrub-LOC, old man-ERG sore tied bark-INST string-INST, he told: blood stands, flesh closes(ITR), bone NEG hit, but walk! slowly day many-DAT, foot itself says when it well-becomes(INCHO), body it person-LOC speaks he listens

bakal baji kajal warrur karra mula bajibay nandal

bakal pierce; baji sore 503; kajal tie 11989; mula blood; bajibay bone 515; nanda-ji-y ITR grammar 4869; addressee LOC r.14


The old woman said the hand is the first tool of all, for before the spear there was the hand that shaped the spear, and before the net there was the hand that tied the net, so every made thing in the camp is the own child of somebody's two hands.

Wulbumanangka balkan mara nyulu yamba-murni ngadiku bajaku, kalka ngadiku mara wunan kalka murninmuny, makarr ngadiku mara wunan makarr kajanmuny, yamba-murni wubulku bayanba nyulu kangkal mara jambulmuny bamamuny.

wulbuman-angka balka-ny mara nyulu yamba-murni ngadiku bajaku, kalka ngadiku mara wuna-ny kalka murni-ny-muny, makarr ngadiku mara wuna-ny makarr kaja-ny-muny, yamba-murni wubul-ku bayan-ba nyulu kangkal mara jambul-muny bama-muny | old.woman said hand it made-thing first very, spear before hand lay spear made-of, net before hand lay net tied-of, made-thing all camp-LOC it own.child hand two-of person-of

makarr fish net; kangkal own-child neutral kin r.33


The eye and the ear are two different hunters, the old man taught: the eye takes the game standing far away, the ear takes the stick breaking close by in the dark, and a good hunter sends them both out together, and at night he believes the ear.

Miyil milka nyulu balbi-bama jambul yindu-yindu, mukulungku dingkarangka milbin: miyilbu manil minya kala-kalbay jananya, milkabu manil juku dumbarrijinya ngundu wujurrba, balbi-bamangka jambul nyubunji warri-bungal, wujurrba nyulu milka kuku-junkurr-manil.

miyil milka nyulu balbi-bama jambul yindu-yindu, mukul-ungku dingkar-angka milbi-ny: miyil-bu mani-l minya kala-kalbay jana-nya, milka-bu mani-l juku dumbarri-ji-nya ngundu wujurr-ba, balbi-bama-ngka jambul nyubun-ji warri-bunga-l, wujurr-ba nyulu milka kuku-junkurr-mani-l | eye ear it hunter two different, old man taught: eye-INST takes game far.away stand-SUB, ear-INST takes stick break-ITR-SUB close.by dark-LOC, hunter-ERG two together run-CAUS, dark-LOC he ear believes

dumbarri-l break grammar 2079 + ITR -ji; ngundu close-by grammar 2386


The old man's eyes slowly grew dark in his late days and he became blind, but his ears grew strong as well, and he would sit by the fire and name each person walking past by the talk of their feet alone, so the people said his ear had become his eye.

Mukul dingkar nyungu miyil buban-buban wujurr-man wungar badanga, nyulu miyil-burra-man, yambada milka nyungu junkurr-man baja, nyulu bayanga bundan, bama nyubun-nyubun jilbanya nyulu kunjan jina-kukubu nganga, bamangka balkan milka nyungu miyil-man.

mukul dingkar nyungu miyil buban-buban wujurr-ma-ny wungar bada-nga, nyulu miyil-burra-ma-ny, yambada milka nyungu junkurr-ma-ny baja, nyulu baya-nga bunda-ny, bama nyubun-nyubun jilba-nya nyulu kunja-ny jina-kuku-bu nganga, bama-ngka balka-ny milka nyungu miyil-ma-ny | old man his eye slowly dark-became(INCHO) day late-LOC, he blind-became(INCHO), but ear his strong-became too, he fire-LOC sat, person each walk-SUB he named foot-talk-INST only, people-ERG said ear his eye-became(INCHO)

miyil-burra blind headword + grammar 2237; kunja-l call grammar 3493; narrative -ma-ny r.34


How many bones hold a person upright? a boy asked, and the old woman said: very many, more than the fingers of both hands, and each one stands close-fitting against its neighbour, for the body is a house of bones tied together with flesh, and if one small bone goes bad the whole tall house sinks down.

Wanjarrinya bajibay bama karrbal wangkarku? buban babajin, wulbumanangka balkan: wubul bajaku, wubul-baja mara jambulmuny, nyubun-nyubun murrba janay nyubunji, bangkarr nyulu bayan bajibaymuny kajan bangkarrbu, kaki bajibay buban nyubun mumbu-mal bayan yalbay wubulku bada-mal.

wanjarrinya bajibay bama karrba-l wangkar-ku? buban babaji-ny, wulbuman-angka balka-ny: wubul bajaku, wubul-baja mara jambul-muny, nyubun-nyubun murrba jana-y nyubun-ji, bangkarr nyulu bayan bajibay-muny kaja-ny bangkarr-bu, kaki bajibay buban nyubun mumbu-ma-l bayan yalbay wubul-ku bada-ma-l | how.many bone person holds up-DAT? boy asked, old.woman said: many very, more hand two-of, each close-fitting stands together, body it house bone-of tied flesh-INST, if bone small one bad-becomes(INCHO) house tall whole down-becomes(INCHO)

wanjarrinya bajibay murrba bangkarr kaki

murrba close-fitting 20910; DEG2 -baja legal; kaki COND


Food walks a long road from the mouth to the stomach, the old woman taught the children: the teeth cut it small, the tongue turns it, the throat takes it down, and the stomach cooks it slowly like meat on a small fire, so eat slowly and leave each worker to its own work.

Mayi nyulu baral kalbay jilbal ngandalmuny jibaraka, wulbumanangka karrkay-karrkay milbin: dirrabu buban-buban yakal, nyabildu murnil, manubu bada manil, jibarabu wajul buban-buban yala minya baya-bubanba, nuka buban-buban, bawa murni-bama nyubun-nyubun murninka nyungu-nyungu.

mayi nyulu baral kalbay jilba-l ngandal-muny jibar-aka, wulbuman-angka karrkay-karrkay milbi-ny: dirra-bu buban-buban yaka-l, nyabil-du murni-l, manu-bu bada mani-l, jibar-abu waju-l buban-buban yala minya baya-buban-ba, nuka buban-buban, bawa murni-bama nyubun-nyubun murni-nka nyungu-nyungu | food it road long walks mouth-from stomach-DAT, old.woman children taught: tooth-ERG small-small cuts, tongue-ERG turns, throat-ERG down takes, stomach-ERG cooks slowly like meat fire-small-LOC, eat! slowly, leave! work-person each work-PURP its-own

jibar single-r: DAT jibar-aka, ERG jibar-abu (kadar-aka/wungar-abu); nyabil-du -dV/else; zero IMP nuka/bawa


Hair and fingernails are the quiet growers, the old man said: you never see them move, yet the hair comes down toward the neck and the nails come up over the hand, so cut them and they come again, and he told the young men: that is the body teaching, a slow thing never stops.

Mungka birri nyulu wunbu yalbay-mal, mukulungku dingkarangka balkan: yundu kariku nyajil jana warrinya, yambada mungka jakayngka bada kaday, birri maranga wangkar kaday, yaka jana, jana kaday baja, nyulu warru-warru milbin: yinya bangkarr milbil, yamba buban-buban nyulu kariku janay.

mungka birri nyulu wunbu yalbay-ma-l, mukul-ungku dingkar-angka balka-ny: yundu kariku nyaji-l jana warri-nya, yambada mungka jakay-ngka bada kada-y, birri mara-nga wangkar kada-y, yaka jana, jana kada-y baja, nyulu warru-warru milbi-ny: yinya bangkarr milbi-l, yamba buban-buban nyulu kariku jana-y | hair nail it quiet big-becomes(INCHO), old man said: you never see them move-SUB, but hair neck-DAT down comes, nail hand-LOC up comes, cut! them, they come again, he young.men told: that body teaches, thing slow it never stands

mungka hair; birri fingernail; jakay neck y-final DAT -ngka; zero IMP yaka


When two younger brothers got into a fight over a fishing place, the old woman held up her one hand and said: look at the blood in this one hand, it does not fight itself, and you two are one blood walking in two bodies, so a fight between brothers is like one hand cutting the other.

Yabaju jambul kuniway-man kuyu-bubuku, wulbumanangka mara nyubun wangkar karrban balkan: nyaji mula maranga yalanga, nyulu kariku nyulu-nyulunji kuniway-mal, yubal mula nyubun bangkarr jambulba jilbal, kuniway yabaju-mandamuny nyulu yala mara nyubunbu mara yindu yakanya.

yabaju jambul kuniway-ma-ny kuyu-bubu-ku, wulbuman-angka mara nyubun wangkar karrba-ny balka-ny: nyaji mula mara-nga yala-nga, nyulu kariku nyulu-nyulu-nji kuniway-ma-l, yubal mula nyubun bangkarr jambul-ba jilba-l, kuniway yabaju-manda-muny nyulu yala mara nyubun-bu mara yindu yaka-nya | younger.brother two fight-became(INCHO) fish-place-DAT, old.woman-ERG hand one up held said: see! blood hand-LOC this-LOC, it never itself-COMIT fight-becomes, you.two blood one body two-LOC walks, fight brother-DYAD-of it like hand one-ERG hand other cut-SUB

yubal 2du NOM grammar 2581; kuniway fight 15800; DYAD -manda r.33; suppletive IMP nyaji r. verbs


The old people put the feelings low in the body, the old man explained: fear sits in the liver, hunger in the stomach, homesickness in the throat, and anger comes up hot past the neck to the face, so when you name a feeling you also say where it burns.

Bama mukulungku wawu-yamba bada bungan bangkarrba, mukulungku dingkarangka milbin: yinil jibanga bundal, dakwuy jibara, milka-bujar manungu, kuli wumbul wangkar kaday jakaymba waluku, kaki yundu wawu-yamba kunjal yundu balkal baja wanja nyulu wajul.

bama mukul-ungku wawu-yamba bada bunga-ny bangkarr-ba, mukul-ungku dingkar-angka milbi-ny: yinil jiba-nga bunda-l, dakwuy jibar-a, milka-bujar manu-ngu, kuli wumbul wangkar kada-y jakay-mba walu-ku, kaki yundu wawu-yamba kunja-l yundu balka-l baja wanja nyulu waju-l | people old-ERG feeling low put body-LOC, old man explained: fear liver-LOC sits, hunger stomach-LOC, homesickness throat-LOC, anger hot up comes neck-LOC face-DAT, if you feeling name you say too where it burns

jiba jibar manu jakay walu milka-bujar dakwuy kuli

jiba liver; milka-bujar homesick grammar 2243; LOC allomorph showcase: jiba-nga, jibar-a (single-r), manu-ngu, jakay-mba (y-final)


A girl came down badly out of a tree and twisted her ankle, and it grew big and hot, so her grandmother sat her in the cold running water of the creek, and the heat slowly went, and she bound the ankle close with soft bark, and for many days the girl learned to sit still, which the old woman called the ankle's own teaching.

Jalbu-buban kadan bada jukumuny mumbu, wulu nyungu murnin, wulu yalbay-man wumbul-man, babingka nyulu bundan bana kiway-kiwaymba wawubajanga, wumbul buban-buban dungan, nyulu wulu kajan murrba warrurbu kimabu, wungar wubulku jalbu-buban binalman wunbu bundanka, wulbumanangka yinya kunjan wulu nyungu-nyungu milbil.

jalbu-buban kada-ny bada juku-muny mumbu, wulu nyungu murni-ny, wulu yalbay-ma-ny wumbul-ma-ny, babi-ngka nyulu bunda-ny bana kiway-kiway-mba wawubaja-nga, wumbul buban-buban dunga-ny, nyulu wulu kaja-ny murrba warrur-bu kima-bu, wungar wubul-ku jalbu-buban binal-ma-ny wunbu bunda-nka, wulbuman-angka yinya kunja-ny wulu nyungu-nyungu milbi-l | girl came down tree-from badly, ankle her twisted, ankle big-became(INCHO) hot-became, grandmother-ERG her sat water cold-LOC creek-LOC, heat slowly went, she ankle tied close-fitting bark-INST soft-INST, day many-DAT girl learned(INCHO) still sit-DAT, old.woman-ERG that called ankle its-own teaching

wulu ankle; murni-l twist (batch-042 errata); babi-ngka ERG anchor; kaja-ny tie; narrative past chain


The back and the shoulder are the country's carriers, the old woman said: the shoulder holds the spear and the axe, the back holds the child and the dillybag full of food, and at the end of a long day the back talks slowly by the fire, for a body that has carried well aches in a true way.

Muku binda nyulu bubumuny karrbal-bama, wulbumanangka balkan, bindabu karrbal kalka warrbi baja, mukubu karrbal karrkay balji mayi-ji jakal baja, wungar kalbay badanga muku balkal buban-buban bayanga, bangkarr nyulu yukil karrbanmuny kaka nyungu yukil baja.

muku binda nyulu bubu-muny karrba-l-bama, wulbuman-angka balka-ny, binda-bu karrba-l kalka warrbi baja, muku-bu karrba-l karrkay balji mayi-ji jakal baja, wungar kalbay bada-nga muku balka-l buban-buban baya-nga, bangkarr nyulu yukil karrba-ny-muny kaka nyungu yukil baja | back shoulder it country-of holder-person, old.woman said, shoulder-ERG holds spear axe too, back-ERG holds child dillybag food-COMIT full too, day long late-LOC back talks slowly fire-LOC, body it well carried-of pain its true too

warrbi axe; balji dillybag anchor; jakal full 7122


The old man praised the legs at the end of a long walk: the thigh pushed the person up the mountain, the shin took the stony ground, the ankle turned on the loose rock but held, and the foot read the whole road like an eye that never closed, so then they may all lie down first.

Mukulungku dingkarangka jandal yulmbarrin wungar kalbay badanga: wababu jurrngan bama wangkar manjalku, bibarabu manin bubu kulji-ji, wulu murnin kuljinga yambada karrban, jinabu baral wubulku nyajin yala miyil nyulu kariku nandajinmuny, yalada jana wubulku wuna ngadiku.

mukul-ungku dingkar-angka jandal yulmbarri-ny wungar kalbay bada-nga: waba-bu jurrnga-ny bama wangkar manjal-ku, bibar-abu mani-ny bubu kulji-ji, wulu murni-ny kulji-nga yambada karrba-ny, jina-bu baral wubul-ku nyaji-ny yala miyil nyulu kariku nanda-ji-ny-muny, yala-da jana wubul-ku wuna ngadiku | old man leg praised(welcomed) day long late-LOC: thigh-ERG pushed person up mountain-DAT, shin-ERG took ground stone-COMIT, ankle turned rock-LOC but held, foot-ERG road whole saw like eye it never closed-of, then they all lie! first

bibar shin single-r ERG -abu; waba thigh; yulmbarri-l welcome 30821 as praise


Hunger talks first in the stomach, the old woman told the girls, a small quiet talk, and if you give it food then, a little food is enough, but if you walk on, the talk becomes big, and then the whole body becomes the stomach's servant and the eye sees only food.

Dakwuy balkal ngadiku jibara, wulbumanangka jalbu-buban milbin, kuku buban wunbu, kaki yundu mayi yalada dayal, mayi buban nganga yukil, yambada kaki yundu jilbal, kuku yalbay-mal, yalada bangkarr wubulku jibaraka murni-bama-mal, miyilbu nyajil mayi nganga.

dakwuy balka-l ngadiku jibar-a, wulbuman-angka jalbu-buban milbi-ny, kuku buban wunbu, kaki yundu mayi yala-da daya-l, mayi buban nganga yukil, yambada kaki yundu jilba-l, kuku yalbay-ma-l, yala-da bangkarr wubul-ku jibar-aka murni-bama-ma-l, miyil-bu nyaji-l mayi nganga | hunger talks first stomach-LOC, old.woman girls taught, talk small quiet, if you food then give, food little only enough, but if you walk.on, talk big-becomes(INCHO), then body whole stomach-DAT servant-becomes(INCHO), eye-ERG sees food only

dakwuy hungry; jibar-a single-r LOC; jibar-aka DAT; murni-bama worker (r.9 this batch)


The throat is the road for water and for song, the old man said, and a feeling sits there too, for the old people called a squeamish doubt throat-spring-water, as though cold water came up there when something had gone bad, so listen to your own throat when the meat is going bad.

Manu nyulu baral banaka wulngkuku baja, mukulungku dingkarangka balkan, yinyanga wawu-yamba bundal baja, bama mukulungku kunjan manu-buray, yala bana kiway-kiway wangkar kadan yinyanga kaki yamba mumbu-man, milka-janay manu nyungu-nyunguku kaki minya mumbu-mal.

manu nyulu baral bana-ka wulngku-ku baja, mukul-ungku dingkar-angka balka-ny, yinya-nga wawu-yamba bunda-l baja, bama mukul-ungku kunja-ny manu-buray, yala bana kiway-kiway wangkar kada-ny yinya-nga kaki yamba mumbu-ma-ny, milka-jana-y manu nyungu-nyungu-ku kaki minya mumbu-ma-l | throat it road water-DAT song-DAT too, old man said, that-LOC feeling sits too, people old-ERG called throat-spring.water, as water cold up came there-LOC if thing bad-became(INCHO), listen! throat own-DAT if meat bad-becomes(INCHO)

manu-buray squeamish grammar 2245; wulngku song; y-conj IMP -y milka-janay


A boy and his brothers raced each other along the creek, and he came back with his breath run far away from him, and the old man laughed: the breath is a small shy creature, hold it softly, take breath slowly with a big chest and it comes back to the hand, but if you chase it, it runs further off.

Buban yaba-karra baja warriway wawubajanga, nyulu kadan baja, wawu nyungu warrin kala-kalbay, mukulungku dingkarangka yajarr-man: wawu nyulu minya buban yinil-ji, karrba nyulu kimabu, wawu mana buban-buban damu yalbaybu, nyulu maraku kaday baja, kaki yundu nyulu jurrngal, nyulu warri kala-kalbay.

buban yaba-karra baja warri-wa-y wawubaja-nga, nyulu kada-ny baja, wawu nyungu warri-ny kala-kalbay, mukul-ungku dingkar-angka yajarr-ma-ny: wawu nyulu minya buban yinil-ji, karrba nyulu kima-bu, wawu mana buban-buban damu yalbay-bu, nyulu mara-ku kada-y baja, kaki yundu nyulu jurrnga-l, nyulu warri-y kala-kalbay | boy brother-KPL too run-RECIP creek-LOC, he came back, breath his ran far.away, old man laughed(INCHO): breath it creature small shy-COMIT, hold! it soft-INST, breath take! slowly chest big-INST, it hand-DAT comes back, if you it chase(push), it runs far.away

RECIP -wa-y grammar 3493 kunja-wa-y; suppletive IMP mana; damu chest; kin plural -karra


Why did people get two ears and only one mouth? a girl asked, and the old woman laughed a little: so that a person would listen twice and speak once, and she said too: the ear never closes, but the mouth can close itself, and that is one teaching with two roads.

Wanyurrinku bama milka jambul manin ngandal nyubun nganga? jalbu-buban babajin, wulbuman yajarr-man buban: bama nyulu milka-janay jambulku yambada balkal nyubunbu, nyulu balkan baja, milka kariku nandaji, yambada ngandal nyulu-nyulu nandaji, yinya milbil nyubun, baral jambul.

wanyurrinku bama milka jambul mani-ny ngandal nyubun nganga? jalbu-buban babaji-ny, wulbuman yajarr-ma-ny buban: bama nyulu milka-jana-y jambul-ku yambada balka-l nyubun-bu, nyulu balka-ny baja, milka kariku nanda-ji-y, yambada ngandal nyulu-nyulu nanda-ji-y, yinya milbi-l nyubun, baral jambul | why person ear two got mouth one only? girl asked, old.woman laughed(INCHO) little: person he listens twice but speaks once, she said too, ear never closes(ITR), but mouth itself closes(ITR), that teaching one, road two

wanyurrinku why r.32; nanda-ji-y ITR close grammar 4869


They called one man face-hard because not one word could turn him, the old woman remembers, and at first the young men thought that was strength, but the flood took his camp close by the creek after all the people had warned him, and now the people say: a hard face is a soft shelter.

Bamangka dingkar nyubun kunjan walu-dandi, kuku nyubunbu kariku nyulu murnin, wulbumanangka milka-binalku, ngadiku warru-warru milkabu baykan yinya junkurr, yambada bana-yalbaybu bayan nyungu manin ngundu wawubajanga, bama wubulku milbin ngadiku, yalada bamangka balkal: walu dandi nyulu bayan kima.

bama-ngka dingkar nyubun kunja-ny walu-dandi, kuku nyubun-bu kariku nyulu murni-ny, wulbuman-angka milka-binalku, ngadiku warru-warru milka-bu bayka-ny yinya junkurr, yambada bana-yalbay-bu bayan nyungu mani-ny ngundu wawubaja-nga, bama wubul-ku milbi-ny ngadiku, yala-da bama-ngka balka-l: walu dandi nyulu bayan kima | people-ERG man one called face-hard, word one-ERG never him turned, old.woman remembers, first young.men ear-INST thought that strength, but flood-ERG camp his took close.by creek-LOC, people all warned before, then people-ERG say: face hard it shelter soft

walu-dandi stubborn grammar 2244; milka-binalku remember 19109; milkabu baykal think 19120


One old word walks on two legs, the old man laughed: hand-loose names a generous person, from whose hand things come fast to other people, and it names another person too, from whose hand things just fall down, so when you hear it, look at the speaker's face, for the face gives the word its meaning.

Kuku mukul nyubun jilbal jandal jambulbu, mukulungku dingkarangka yajarr-man: mara-jalajala nyulu kunjal bama jaway, maramuny nyungu yamba bamanka yindu warri kaday, nyulu kunjal bama yindu baja, maramuny nyungu yamba nganga bada kaday, kaki yundu yinya milka-janay, nyaji walu balkal-bamamuny, walubu kuku dayal.

kuku mukul nyubun jilba-l jandal jambul-bu, mukul-ungku dingkar-angka yajarr-ma-ny: mara-jalajala nyulu kunja-l bama jaway, mara-muny nyungu yamba bama-nka yindu warri kada-y, nyulu kunja-l bama yindu baja, mara-muny nyungu yamba nganga bada kada-y, kaki yundu yinya milka-jana-y, nyaji walu balka-l-bama-muny, walu-bu kuku daya-l | word old one walks leg two-INST, old man laughed(INCHO): hand-loose it names person generous, hand-from his thing person-DAT other fast comes, it names person other too, hand-from his thing just down comes, if you that hear, see! face speaker-of, face-ERG word gives

mara-jalajala generous-or-clumsy grammar 2246 + dict clumsy; jaway generous 8529; potent DAT bama-nka anchor


Two old words name a person's ear, the old woman taught: ear-hard is the one who holds every story and every name, his ear like a stone that keeps its marks, and ear-less is the other one, in whose ear words never stand, they go like wind, so become ear-hard, my grandchildren!

Kuku mukul jambulbu bama milka kunjal, wulbumanangka milbin: milka-dandi nyulu bama kuku-jangkar wubulku kuku wubulku karrbal, milka nyungu yala kulji jina karrbalmuny, milka-kari nyulu bama yindu, kuku milkanga nyungu kariku janay, jana dungay yala muyar, yalada milka-dandi-maka, jija-karra.

kuku mukul jambul-bu bama milka kunja-l, wulbuman-angka milbi-ny: milka-dandi nyulu bama kuku-jangkar wubul-ku kuku wubul-ku karrba-l, milka nyungu yala kulji jina karrba-l-muny, milka-kari nyulu bama yindu, kuku milka-nga nyungu kariku jana-y, jana dunga-y yala muyar, yala-da milka-dandi-ma-ka, jija-karra | word old two-INST person ear names, old.woman taught: ear-hard it person story all name all holds, ear his like stone track holds-of, ear-less it person other, word ear-LOC his never stands, they go like wind, so ear-hard-become(IMP)!, grandchildren

milka-dandi good-memory grammar 2245; milka-kari grammar 1939; INCHO IMP -ma-ka on 3+syll stem r.34; kin plural -karra


A young man went far south to work with the cattle, and after two cold seasons his ears grew raw for home, as the old people say, and he heard the river of his own country in every strange river, so he took up his things and walked back north, and his mother said: the ear is the strongest rope.

Warru dungan kala-kalbay jibarrku murninka bulki-ji, bulur-iji jambulmuny milka nyungu bujar-man bayanka, yala bama mukulungku balkal, nyulu wawubaja bubu nyungu-nyungumuny milka-janan wawubajanga yindu-yindu wubulba, yalada nyulu yamba nyungu manin jilban baja kungkarrku, ngamungku nyungu balkan: milka nyulu karra junkurr bajaku.

warru dunga-ny kala-kalbay jibarr-ku murni-nka bulki-ji, bulur-iji jambul-muny milka nyungu bujar-ma-ny bayan-ka, yala bama mukul-ungku balka-l, nyulu wawubaja bubu nyungu-nyungu-muny milka-jana-ny wawubaja-nga yindu-yindu wubul-ba, yala-da nyulu yamba nyungu mani-ny jilba-ny baja kungkarr-ku, ngamu-ngku nyungu balka-ny: milka nyulu karra junkurr bajaku | young.man went far south-DAT work-PURP cattle-COMIT, cold-season two-after ear his raw-became(INCHO) home-DAT, as people old-ERG say, he river country own-of heard river-LOC strange many-LOC, then he thing his got walked back north-DAT, mother-ERG his said: ear it rope strong most

milka-bujar homesick grammar 2243 (decomposed INCHO bujar-ma-ny); jibarr south 8737 used CORRECTLY; bulki cattle anchor; kungkarr north


At the school the teacher praised a girl as eye-paper-having, for she could read, and the old woman liked that word, for it was built in the old way: the blind are eye-stale, those who do not know paper are eye-blunt, and now the paper-knowers are eye-paper-having, so the language itself gives new leaves on the old tree.

Schoolmunba milbil-bamangka jalbu-buban yulmbarrin miyil-kaban-ji, nyulu kaban nyajilmuny, wulbumanangka kuku yinya wawu-manin, kuku murninmuny yala mukulbu: miyil-burra bama nyajil-kari, miyil-dudu bama binal-kari kabanmuny, nyiku bama kaban-binal miyil-kaban-ji, yalada kuku nyulu-nyulu birra jirakal dayal juku mukulba.

school-mun-ba milbil-bama-ngka jalbu-buban yulmbarri-ny miyil-kaban-ji, nyulu kaban nyaji-l-muny, wulbuman-angka kuku yinya wawu-mani-ny, kuku murni-ny-muny yala mukul-bu: miyil-burra bama nyaji-l-kari, miyil-dudu bama binal-kari kaban-muny, nyiku bama kaban-binal miyil-kaban-ji, yala-da kuku nyulu-nyulu birra jirakal daya-l juku mukul-ba | school-CAT-LOC teacher-ERG girl praised eye-paper-COMIT, she paper read-of, old.woman word that liked, word made-of like old.way-INST: eye-stale person see-less, eye-blunt person know-less paper-of, now person paper-knowing eye-paper-COMIT, so language itself leaf new gives tree old-LOC

miyil-kaban-ji miyil-dudu miyil-burra kaban nyiku

miyil-kaban-ji literate, miyil-dudu illiterate grammar 2237-2240; catalytic -mun- on loan school r. catalytic; nyiku now 2470


When the eye closes, the body does not stop, the old man told the children at night: the breath walks all the time, the stomach cooks all the time, the ear stands all the time in the dark, and that is why a big sound wakes a person, so sleep is not a going-away, it is the body's quiet work-time.

Kaki miyil nandaji, bangkarr nyulu kari janay, mukulungku dingkarangka karrkay-karrkay milbin wujurrba: wawu yabarrka jilbal, jibar yabarrka wajul, milka yabarrka janay wujurrba, yinya wanyurrinku kuku yalbaybu bama wandi-bungal, warngku nyulu kari dungaymuny, nyulu bangkarrmuny murni-wungar wunbu.

kaki miyil nanda-ji-y, bangkarr nyulu kari jana-y, mukul-ungku dingkar-angka karrkay-karrkay milbi-ny wujurr-ba: wawu yabarrka jilba-l, jibar yabarrka waju-l, milka yabarrka jana-y wujurr-ba, yinya wanyurrinku kuku yalbay-bu bama wandi-bunga-l, warngku nyulu kari dunga-y-muny, nyulu bangkarr-muny murni-wungar wunbu | if eye closes(ITR), body it NEG stops, old man children taught night-LOC: breath all.the.time walks, stomach all.the.time cooks, ear all.the.time stands dark-LOC, that why sound big-ERG person rise-CAUS, sleep it NEG going-of, it body-of work-time quiet

yabarrka all-the-time 28722; warngku sleep noun; wandi-bunga-l wake transparent CAUS


Wash the hands before the food, and after the fish too, the old woman ordered the children, wash the sore, then tie it, and wash the little ones in the warm shallow water while the sun stands high, for water is the quiet healer, it asks for nothing.

Julurrika mara mayi ngadiku, kuyumuny yalada baja, julurrika baji, yalada kaja, julurrika karrkay-buban bana wumbul bubanba wungar wangkar jananya, bana nyulu yukil-bungal-bama wunbu, nyulu yamba-kari babajil.

julurri-ka mara mayi ngadiku, kuyu-muny yala-da baja, julurri-ka baji, yala-da kaja, julurri-ka karrkay-buban bana wumbul buban-ba wungar wangkar jana-nya, bana nyulu yukil-bunga-l-bama wunbu, nyulu yamba-kari babaji-l | wash!-IMP hand food before, fish-after then too, wash! sore, then tie!, wash! children water warm little-LOC sun up stand-SUB, water it healer quiet, it nothing asks

julurril wash tr; IMP -ka on 3+syll stem (julurri-ka-rr attested); zero IMP kaja


When the body sweats, that is its own rain, the old man said while they dug the earth for the cooking fire in the sun: when the work is hot the body makes little water lest it burn, so a man who sweats while working is only a country watering itself.

Kaki bangkarr jila-warri, yinya bana nyungu-nyungu, mukulungku dingkarangka balkan, jana bubu bakanya bayaka wungarba: kaki murni wumbul, bangkarrbu bana buban murnil wajunyji, dingkar nyulu jila-warri murninya, nyulu nganga bubu nyulu-nyulu bana-dayalmuny.

kaki bangkarr jila-warri-y, yinya bana nyungu-nyungu, mukul-ungku dingkar-angka balka-ny, jana bubu baka-nya baya-ka wungar-ba: kaki murni wumbul, bangkarr-bu bana buban murni-l waju-nyji, dingkar nyulu jila-warri-y murni-nya, nyulu nganga bubu nyulu-nyulu bana-daya-l-muny | if body sweats, that rain its-own, old man said, they ground dig-SUB fire-DAT sun-LOC: if work hot, body-ERG water little makes burn-PRECAUT, man he sweats work-SUB, he just country itself water-gives-of

jila-warri sweat itr verb attested; PRECAUT -nyji r. verbs; surface y-deletion jila-warri


Do not be ashamed of tears, the old woman told a boy crying on a day of grief: the eye makes water for sorrow the way the body sweats while working, both carry the heat out, and a person who bursts into tears and leaves them to run empties the flood, lest it break the deep bank inside.

Kari murru-kaday ngirraymuny, wulbumanangka buban badinya milbin wungar wawu-mumbuba: miyilbu bana murnil wawu-mumbuka yala bangkarr jila-warri murninya, jambulbu wumbul manil ngalkalku, bama nyulu ngirray-warri jana bawal warrinka, nyulu bana-yalbay nganga-bungal, jalkar dukurrba nyulu dumbarrinyji.

kari murru-kada-y ngirray-muny, wulbuman-angka buban badi-nya milbi-ny wungar wawu-mumbu-ba: miyil-bu bana murni-l wawu-mumbu-ka yala bangkarr jila-warri-y murni-nya, jambul-bu wumbul mani-l ngalkal-ku, bama nyulu ngirray-warri-y jana bawa-l warri-nka, nyulu bana-yalbay nganga-bunga-l, jalkar dukurr-ba nyulu dumbarri-nyji | NEG ashamed-become tears-of, old.woman boy cry-SUB told day grief-LOC: eye-ERG water makes sorrow-DAT as body sweats work-SUB, two-ERG heat take out-DAT, person he bursts.into.tears them leaves run-PURP, he flood empties, bank deep-LOC it break-PRECAUT

muru-kaday ashamed 21131; ngirray-warri-y burst-into-tears attested; badi cry; PRECAUT -nyji


A newborn is only a mouth and a stomach, the old woman laughed with the girls: the breast is its country, the mother's two arms its two rivers, and everything of it already lies folded close in that small body: the walker in the little legs, the talker in the little mouth, the carrier in the little back, and only time uncovers them.

Ngawa nyulu ngandal jibar nganga, wulbumanangka jalbu-bubananji yajarr-man: bibi nyulu bubu nyungu, ngamu wakuy-jambul wawubaja nyungu jambul, yamba wubulku nyungu wunay murrba bangkarrba bubanba: jilba-bama jandalba bubanba, balkal-bama ngandalba bubanba, karrbal-bama mukungu bubanba, wungarbu nganga jana warmba-bungal.

ngawa nyulu ngandal jibar nganga, wulbuman-angka jalbu-buban-anji yajarr-ma-ny: bibi nyulu bubu nyungu, ngamu wakuy-jambul wawubaja nyungu jambul, yamba wubul-ku nyungu wuna-y murrba bangkarr-ba buban-ba: jilba-bama jandal-ba buban-ba, balka-l-bama ngandal-ba buban-ba, karrba-l-bama muku-ngu buban-ba, wungar-bu nganga jana warmba-bunga-l | newborn it mouth stomach only, old.woman girls-COMIT laughed(INCHO): breast it country its, mother arm-two river its two, thing all its lies close-fitting body-LOC small-LOC: walk-person leg-LOC small-LOC, talk-person mouth-LOC small-LOC, carry-person back-LOC small-LOC, time-ERG only them uncovers

potent COMIT -Vnji (bimay-anji anchor); warmba-bunga-l uncover attested; bibi breast


The old woman held out her arm close beside her granddaughter's and laughed: look, two arms like one, mine has walked further, the hair turns clay-white, the shin grows skinny, the lower legs grow weak, but listen to this: the ear stays hard and the word stays strong, for the body gives its strength to the ear before it goes.

Wulbumanangka wakuy nyungu dayan ngundu kaminjarranda, yajarr-man: nyaji, wakuy jambul nyubun yala, wakuy ngayku jilban kala-kalbay-baja, mungka kambar-mal, bibar bala-mal, ngarri kala-burra-mal, yambada milka-janay yinya: milka janay dandi, kuku janay junkurr, bangkarrbu junkurr nyungu milkanga dayal dungay ngadiku.

wulbuman-angka wakuy nyungu daya-ny ngundu kaminjarr-anda, yajarr-ma-ny: nyaji, wakuy jambul nyubun yala, wakuy ngayku jilba-ny kala-kalbay-baja, mungka kambar-ma-l, bibar bala-ma-l, ngarri kala-burra-ma-l, yambada milka-jana-y yinya: milka jana-y dandi, kuku jana-y junkurr, bangkarr-bu junkurr nyungu milka-nga daya-l dunga-y ngadiku | old.woman-ERG arm her held.out close.by granddaughter-LOC, laughed(INCHO): see!, arm two one like, arm my walked further, hair clay.white-becomes(INCHO), shin skinny-becomes, lower.leg weak-becomes, but listen! this: ear stays hard, word stays strong, body-ERG strength its ear-LOC gives go before

kaminjarr grandchild kin; ngayku 1sg POSS grammar 4524; bala skinny; recipient of give = LOC (milka-nga) r.13 pitfalls


Strength lives in the arm but it rises in the work, the old man taught the boys as they cut wood for the fire: no arm grows strong lying down for days, the axe teaches the shoulder, the big log teaches the back, the mountain teaches the legs, so do not ask for a body with strength, ask for work with strength, and the body will follow.

Junkurr wunay wakuymba yambada nyulu wandil murninga, mukulungku dingkarangka buban-buban milbin, jana juku bayaka yakanya: wakuy kariku junkurr-mal wunanya wungar wubulku, warrbibu milbil binda, juku yalbaynja milbil muku, manjaldu milbil jandal, yalada kari babaji bangkarr junkurr-jirrka, babaji murni junkurr-jirrka, bangkarr nyulu wukurril.

junkurr wuna-y wakuy-mba yambada nyulu wandi-l murni-nga, mukul-ungku dingkar-angka buban-buban milbi-ny, jana juku baya-ka yaka-nya: wakuy kariku junkurr-ma-l wuna-nya wungar wubul-ku, warrbi-bu milbi-l binda, juku yalbay-nja milbi-l muku, manjal-du milbi-l jandal, yala-da kari babaji bangkarr junkurr-jirr-ka, babaji murni junkurr-jirr-ka, bangkarr nyulu wukurri-l | strength lies arm-LOC but it rises work-LOC, old man boys taught, they wood fire-DAT cut-SUB: arm never strong-becomes(INCHO) lie-SUB day many-DAT, axe-ERG teaches shoulder, log big-ERG teaches back, mountain-ERG teaches leg, so NEG ask! body strength-COMIT-DAT, ask! work strength-COMIT-DAT, body it follows

ERG allomorph showcase: warrbi-bu (V), yalbay-nja (y), manjal-du (else); COMIT+case -jirr-; wakuy-mba y-final LOC


In the cold season the body is a fire, the old woman said: food is its wood, clothes are its bark shelter, running legs make it warm, and an old person's fire burns small, so on the cold nights give the old people the place close to the coals, for that law is older than all of us.

Bulur-iji bangkarr nyulu baya, wulbumanangka balkan: mayi nyulu juku nyungu, kambi nyulu bayan warrurmuny nyungu, jandal warrinya bangkarr wumbul-bungal, bama mukul baya nyungu buban wajul, yalada wujurr kiway-kiwaymba daya bamanda mukulanda bubu ngundu ngunjilba, yinya kuku mukul-baja nganamuny wubulmuny.

bulur-iji bangkarr nyulu baya, wulbuman-angka balka-ny: mayi nyulu juku nyungu, kambi nyulu bayan warrur-muny nyungu, jandal warri-nya bangkarr wumbul-bunga-l, bama mukul baya nyungu buban waju-l, yala-da wujurr kiway-kiway-mba daya bama-nda mukul-anda bubu ngundu ngunjil-ba, yinya kuku mukul-baja ngana-muny wubul-muny | cold-season-LOC body it fire, old.woman said: food it wood its, clothes it shelter bark-of its, leg run-SUB body warm-CAUS, person old fire his small burns, so night cold-LOC give! person-LOC old-LOC place close.by coals-LOC, that law old-DEG2 us-from all-from

kambi clothes (errata); ngunjil coals; recipient LOC bama-nda mukul-anda; suppletive IMP daya


A child lay sick with a hot forehead, and the old woman put her cool hand there and read the heat the way a hunter reads a track, then gave water little by little, kept the small body cool with a water-soaked cloth, and sat unmoving through the dark, for her old law says: when the body becomes a fight, the fight wants a quiet camp.

Karrkay wunan bambay munju wumbul-ji, wulbumanangka mara kiway-kiway nyungu bungan yinyanga, wumbul nyajin yala balbi-bamangka jina nyajil, yalada bana dayan buban-buban, bangkarr buban kiway-bungan kambi bana-jirrbu, nyulu bundan warri-kari wujurrburr, kuku mukul nyungu balkal: kaki bangkarr kuniway-mal, kuniwaynja bayan wunbu wawu-manil.

karrkay wuna-ny bambay munju wumbul-ji, wulbuman-angka mara kiway-kiway nyungu bunga-ny yinya-nga, wumbul nyaji-ny yala balbi-bama-ngka jina nyaji-l, yala-da bana daya-ny buban-buban, bangkarr buban kiway-bunga-ny kambi bana-jirr-bu, nyulu bunda-ny warri-kari wujurr-burr, kuku mukul nyungu balka-l: kaki bangkarr kuniway-ma-l, kuniway-nja bayan wunbu wawu-ma-ni-l | child lay sick forehead hot-COMIT, old.woman-ERG hand cool her put there-LOC, heat read like hunter-ERG track sees, then water gave little.by.little, body small cool-CAUS cloth water-COMIT-INST, she sat move-less dark-PERL, law old her says: if body fight-becomes(INCHO), fight-ERG camp quiet wants

munju forehead; kija-bunga-ny cool-CAUS attested; y-final ERG kuniway-nja; PERL wujurr-burr


Inside the body, deep down, lies a hidden camp that no eye has ever seen, the old man said: the liver, the kidneys, the guts, the quiet workers of the dark, they never ask for a good word, they take what the mouth sends down and turn it into a person, so when you eat rubbish, you are throwing rubbish into your own deepest water.

Bangkarrba dukurrba bayan ngakijin wunay, miyilbu kariku nyajin, mukulungku dingkarangka balkan: jiba, ngungumurr, julbi, murni-bama wunbu wujurrmuny, jana kariku babajil kuku-yukilka, jana manil wanyu ngandalbu bada dayal, jana bama murnil yinyamuny, yalada kaki yundu yamba-mumbu nukal, yundu yamba-mumbu yilbal bana dukurrku nyungu-nyunguku.

bangkarr-ba dukurr-ba bayan ngakiji-ny wuna-y, miyil-bu kariku nyaji-ny, mukul-ungku dingkar-angka balka-ny: jiba, ngungumurr, julbi, murni-bama wunbu wujurr-muny, jana kariku babaji-l kuku-yukil-ka, jana mani-l wanyu ngandal-bu bada daya-l, jana bama murni-l yinya-muny, yala-da kaki yundu yamba-mumbu nuka-l, yundu yamba-mumbu yilba-l bana dukurr-ku nyungu-nyungu-ku | body-LOC deep-LOC camp hidden lies, eye-ERG never saw, old man said: liver, kidneys, guts, work-person quiet dark-of, they never ask good.word-DAT, they take what mouth-ERG down gives, they person make that-from, so if you rubbish eat, you rubbish throw water deep-DAT own-DAT

ngungumurr kidneys; julbi guts; ngakiji-y hide 21754; yilba-l throw


The white people put the thinking in the brains in the head, the old man told the young men, and the old people put it in the ear, and the feeling in the liver, and he laughed: both speak true, but watch which words stand longest, for ear-hard and liver-soft still show a person truer than any word built out of brains.

Waybalangka baykal-yamba bungal kirungu dukulba, mukulungku dingkarangka warru-warru milbin, bama mukulungku bungal yinya milkanga, wawu-yamba jibanga, nyulu yajarr-man: jambul yukil balkal, yambada nyaji wanyu kuku janay kalbay, milka-dandi jiba-kima nyulu bama milbil yukil-baja, kuku kirumuny nyulu buban milbil.

waybala-ngka bayka-l-yamba bunga-l kiru-ngu dukul-ba, mukul-ungku dingkar-angka warru-warru milbi-ny, bama mukul-ungku bunga-l yinya milka-nga, wawu-yamba jiba-nga, nyulu yajarr-ma-ny: jambul yukil balka-l, yambada nyaji wanyu kuku jana-y kalbay, milka-dandi jiba-kima nyulu bama milbi-l yukil-baja, kuku kiru-muny nyulu buban milbi-l | white.person-ERG think-thing puts brains-LOC head-LOC, old man young.men told, people old-ERG put that ear-LOC, feeling liver-LOC, he laughed(INCHO): two true speak, but see! which word stands long, ear-hard liver-soft it person shows true-DEG2, word brains-of it little shows

waybala white-person attested grammar; kiru brains; jiba-kima transparent compound of attested (jiba+kima)


Where does the language live? a girl asked, in the mouth or in the ear? and the old woman said: it rises in the mouth and makes its camp in the ear, for a spoken word that no ear takes dies on the lips, but a word that one ear catches and another mouth sends on can walk through a hundred years.

Wanja kuku wunay? jalbu-buban babajin, ngandalba yambada milkanga? wulbumanangka balkan: nyulu wandil ngandalba, bayan nyungu bungal milkanga, kuku balkanmuny milka-kari nyulu wulay yimbinga, yambada kuku milka nyubunbu maninmuny ngandal yindubu dayalmuny nyulu jilbal wungar wubulburr.

wanja kuku wuna-y? jalbu-buban babaji-ny, ngandal-ba yambada milka-nga? wulbuman-angka balka-ny: nyulu wandi-l ngandal-ba, bayan nyungu bunga-l milka-nga, kuku balka-ny-muny milka-kari nyulu wula-y yimbi-nga, yambada kuku milka nyubun-bu mani-ny-muny ngandal yindu-bu daya-l-muny nyulu jilba-l wungar wubul-burr | where language lives? girl asked, mouth-LOC or ear-LOC? old.woman said: it rises mouth-LOC, camp its makes ear-LOC, word spoken-of ear-less it dies lips-LOC, but word ear one-ERG caught-of mouth other-ERG sent-of it walks year hundred-PERL


The old woman's hands had grown hard from a life of scraping seed and digging roots and twisting string, and a girl held them softly and said they were like river stones, and the old woman laughed: yes, like river stones, the water that shaped them has gone past, but put a seed under this hand and it still knows the whole work.

Wulbuman mara nyungu dandi-man wawumuny diburr yurrinmuny bangkan bakanmuny karra murninmuny, jalbu-bubanangka jana karrban kimabu balkan jana yala kulji wawubajamuny, wulbuman yajarr-man: yuwu, yala kulji wawubajamuny, bana jana murninmuny dungan, yambada bunga diburr badabada maranga, nyulu murni wubulku binal yabarrka.

wulbuman mara nyungu dandi-ma-ny wawu-muny diburr yurri-ny-muny bangkan baka-ny-muny karra murni-ny-muny, jalbu-buban-angka jana karrba-ny kima-bu balka-ny jana yala kulji wawubaja-muny, wulbuman yajarr-ma-ny: yuwu, yala kulji wawubaja-muny, bana jana murni-ny-muny dunga-ny, yambada bunga diburr badabada mara-nga, nyulu murni wubul-ku binal yabarrka | old.woman hand her hard-became(INCHO) life-from seed scraping-of root digging-of string twisting-of, girl-ERG them held soft-INST said they like stone river-of, old.woman laughed(INCHO): yes, like stone river-of, water them shaped-of has.gone, but put! seed underneath hand-LOC, it work whole knows still

diburr seed; yurri-l scrape 31055; badabada underneath (Patz locational); zero IMP bunga