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

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

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

janka kalkal kaka kalbal junkurr kirraji binal mumbu

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


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

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

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

mayi juku binal bubu bangkan janyul kulbul jawun

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


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

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

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

dulmbil jajikal birra juku wunay kunil balji wukurril

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


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

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

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

mayi binal jarral dayal milbil bubu wawu kulun

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


<translate> The old man ran a test where each boy had to ask the group a question that no one could answer, and it was harder than it sounds, for a good unanswerable question must be real and not just silly, must open a mystery worth thinking about, and the boy whose question made the whole camp fall silent and then argue late into the night had shown a rarer gift than any straight answer.

Mukulungku dingkarangka nyaji-yamba bungan wanja buban nyubun-nyubun bama-wubul babajinka kuku bama nyubun kari kuku-yukil-manilmuny, nyulu dandi ngulkurr-baja ngaranmuny, kuku-yukil-kari yukil nyulu ngadiku kari nganga kuda, yamba-buyan yukil milkalka karra, buban nyulu nyungu kuku bayan wubulku dandi-bungan yalada baji-way wujurr dukurr-bu nyulu milbin daji kari-mabi ngulkurr-baja kuku-yukil murnimuny.

mukul-ungku dingkar-angka nyaji-yamba bunga-ny wanja buban nyubun-nyubun bama-wubul babaji-nka kuku bama nyubun kari kuku-yukil-ma-ni-l-muny, nyulu dandi ngulkurr-baja ngara-ny-muny, kuku-yukil-kari yukil nyulu ngadiku kari nganga kuda, yamba-buya-ny yukil milka-l-ka karra, buban nyulu nyungu kuku bayan wubul-ku dandi-bunga-ny yala-da baji-way wujurr dukurr-bu nyulu milbi-ny daji kari-mabi ngulkurr-baja kuku-yukil murni-muny | old man test made where boy each group asks question person one NEG answer-of, it hard more sounds-of, unanswerable good it real NEG just silly, mystery good think-DAT worth, boy his question camp all silent-made then argue night deep-LOC he showed gift rare more straight-answer than | ...

nyaji babaji kuku dandi milka baji-way kunya dukurr

<synth> The old man ran a test where each boy had to ask the group a question that no one could answer, and it was harder than it sounds, for a good unanswerable question must be real and not just silly, must open a mystery worth thinking about, and the boy whose question made the whole camp fall silent and then argue late into the night had shown a rarer gift than any straight answer.


<translate> The old man said the best teachers do not give answers, they teach questions, for an answer feeds you once but a good question feeds you for life, teaching you to find a hundred answers yourself, so instead of telling the boy where the fish were, he taught him to ask the water: where is it deep, where is it shaded, where does the small food gather, and the fish will tell you where they are.

Mukulungku dingkarangka balkan milbil-bama yukil bajaku kari kuku-yukil dayal, jana milbin kuku-babaji, kuku-yukil dayal nyubun nganga yambada kuku yukil dayal wawu kalbay, milbil yundu kuku-yukil wubul nyulu-nyulu maninka, nyulu kari buban balkan wanja kuyu jananmuny, nyulu milbin bana babajinka: wanja bada, wanja wabarr, wanja mayi buban bangkan, kuyu nyulu yundunka balkal wanja jana janay.

mukul-ungku dingkar-angka balka-ny milbil-bama yukil bajaku kari kuku-yukil daya-l, jana milbi-ny kuku-babaji, kuku-yukil daya-l nyubun nganga yambada kuku yukil daya-l wawu kalbay, milbi-l yundu kuku-yukil wubul nyulu-nyulu mani-nka, nyulu kari buban balka-ny wanja kuyu jana-ny-muny, nyulu milbi-ny bana babaji-nka: wanja bada, wanja wabarr, wanja mayi buban bangka-ny, kuyu nyulu yundu-nka balka-l wanja jana jana-y | old man said teacher good most NEG answer gives, they teach question, answer feeds once only but question good feeds life long, teaches you answer hundred yourself find-DAT, he NEG boy told where fish were-of, he taught water ask-DAT: where deep, where shaded, where food small gathers, fish it you-for tells where they are | ...

milbil kuku babaji dayal wawu wanja kuyu bana

<synth> The old man said the best teachers do not give answers, they teach questions, for an answer feeds you once but a good question feeds you for life, teaching you to find a hundred answers yourself, so instead of telling the boy where the fish were, he taught him to ask the water: where is it deep, where is it shaded, where does the small food gather, and the fish will tell you where they are.


<translate> The old woman said a child is born already tied into a whole net of kin, for before it can even speak it already has a mother and a father, grandmothers and grandfathers, uncles and aunts, older and younger siblings, and cross-cousins, and each of these relations carries its own name, its own duties, and its own particular kind of love, so that to be born Kuku Yalanji is to be born into a ready-made world of belonging.

Wulbumanangka balkan karrkay wandin ngadiku karra-ji jawun-karra wubulku bubungu, nyulu balka ngadiku nyulu ngadiku karrbal ngamu nganjan, babi kami, kalnga mukul, yaba yabaju babarr jinkurr, kambanmu baja, nyubun-nyubun jawun-karra karrbal nyungu kuku, nyungu yamba-yukil, nyungu wawu-jirray yindu-yindu, karrkay Kuku Yalanji wandin nyulu wandin bayan-karra ngadiku-mabinga.

wulbuman-angka balka-ny karrkay wandi-ny ngadiku karra-ji jawun-karra wubul-ku bubu-ngu, nyulu balka ngadiku nyulu ngadiku karrba-l ngamu nganjan, babi kami, kalnga mukul, yaba yabaju babarr jinkurr, kambanmu baja, nyubun-nyubun jawun-karra karrba-l nyungu kuku, nyungu yamba-yukil, nyungu wawu-jirray yindu-yindu, karrkay Kuku Yalanji wandi-ny nyulu wandi-ny bayan-karra ngadiku-mabi-nga | old.woman said child born already tied-COMIT relations all ground-LOC, it speak before it already holds mother father, grandmother grandfather, uncle aunt, elder.brother younger.brother elder.sister younger.sister, cross.cousin too, each relation holds its name, its duty, its love different, child Kuku.Yalanji born it born belonging-net ready-made-LOC

karrkay wandil janyji jawun ngamu nganjan kami kambanmu

<synth> The old woman said a child is born already tied into a whole net of kin, for before it can even speak it already has a mother and a father, grandmothers and grandfathers, uncles and aunts, older and younger siblings, and cross-cousins, and each of these relations carries its own name, its own duties, and its own particular kind of love, so that to be born Kuku Yalanji is to be born into a ready-made world of belonging.


<translate> The old man said a child with many kin is a rich child even if the family has no possessions, for such a child has many laps to sit on, many hands to be fed by, many voices telling the old stories, many people who will notice if it goes hungry or comes to harm, and he said the deepest poverty is not to lack goods but to lack kin, to be a person no one is watching out for.

Mukulungku dingkarangka balkan karrkay karra-wubul-ji nyulu karrkay yamba-yukil yamba-kari-ji baja, karrkay yinya karrbal bundal-yamba wubul, mara wubul dayanka, kuku-balkal wubul ngadiku-kuku, bama wubul nyajilmuny nyulu dakwuy jilba yambada buyun-manda, nyulu balkan yamba-kari dukurr bajaku nyulu kari yamba-kari yambada karra-kari, bama nyubun wanya kari nyajil.

mukul-ungku dingkar-angka balka-ny karrkay karra-wubul-ji nyulu karrkay yamba-yukil yamba-kari-ji baja, karrkay yinya karrba-l bunda-l-yamba wubul, mara wubul daya-nka, kuku-balka-l wubul ngadiku-kuku, bama wubul nyaji-l-muny nyulu dakwuy jilba yambada buyun-ma-nda, nyulu balka-ny yamba-kari dukurr bajaku nyulu kari yamba-kari yambada karra-kari, bama nyubun wanya kari nyaji-l | old man said child kin-many-COMIT it child rich thing-less-COMIT too, child that holds lap-thing many, hand many feed-DAT, voice many old-story, person many see-of it hungry goes or harm-becomes, he said poverty deep most it NEG goods-less but kin-less, person one whom NEG watches | ...

karrkay janyji mara dayal bama nyajil dakwuy dukurr

<synth> The old man said a child with many kin is a rich child even if the family has no possessions, for such a child has many laps to sit on, many hands to be fed by, many voices telling the old stories, many people who will notice if it goes hungry or comes to harm, and he said the deepest poverty is not to lack goods but to lack kin, to be a person no one is watching out for.


<translate> The old man said a person carries their kin in their very name, for children were often named for a grandparent or an ancestor, so that a name was not just a label but a thread back into the line, a way the dead lived on in the living, and when an old person heard a grandchild called by the grandparent's own name, they felt the line reach forward past their own death into a future they would not see.

Mukulungku dingkarangka balkan bama karrbal nyungu karra nyungu kukungu baja, karrkay nganga kunjal kami-babimuny ngadiku-bamamuny, kuku nyulu kari nganga karra-yamba yambada karra jina-mundu, yala wula-mabi wunay wula-mabi-karinga, mukul nyulu ngaranya jija nyungu kami nyungu kukubu kunjanya, jana ngaran karra jilban ngadiku jana nyungu-nyungu wulamuny wungar-kadalba jana kari nyajilmuny.

mukul-ungku dingkar-angka balka-ny bama karrba-l nyungu karra nyungu kuku-ngu baja, karrkay nganga kunja-l kami-babi-muny ngadiku-bama-muny, kuku nyulu kari nganga karra-yamba yambada karra jina-mundu, yala wula-mabi wuna-y wula-mabi-kari-nga, mukul nyulu ngara-nya jija nyungu kami nyungu kuku-bu kunja-nya, jana ngara-ny karra jilba-ny ngadiku jana nyungu-nyungu wula-muny wungar-kada-l-ba jana kari nyaji-l-muny | old man said person holds his kin his name-LOC too, child often named grandparent-from ancestor-from, name it NEG just label but chain line-through, how dead lives living-LOC, old.person he hears-SUB grandchild his grandparent his name-INST named-SUB, they feel chain reaches forward their death-from generation-LOC they NEG see-of | ...

bama janyji kuku karrkay kunjal kami jija wula

<synth> The old man said a person carries their kin in their very name, for children were often named for a grandparent or an ancestor, so that a name was not just a label but a thread back into the line, a way the dead lived on in the living, and when an old person heard a grandchild called by the grandparent's own name, they felt the line reach forward past their own death into a future they would not see.


<translate> The old man said the grandparents were the true teachers of the small children, for the parents were busy with the hard daily work of feeding the camp while the old ones had the time and the patience to sit with a child through a long story, to answer the endless questions, to teach the names of the stars and plants, so that much of what a people knew passed down not from parent to child but from grandparent to grandchild.

Mukulungku dingkarangka balkan kami-babi nyulu milbil-bama yukil karrkay bubanmuny, ngamu-nganjan kirraji-ji wungar-daji junkurr bayan dayalmuny mukul jana karrbal wungar wawu-karrbaku karrkay nyubunji bundal kuku kalbay-mundu, babajil bada-kari kuku-yukil-manil, milbil dawar mayi kunjanka, ngulkurr-baja bama nyungu binal jilban kari ngamu-nganjanmuny yambada kami-babimuny jija-nka.

mukul-ungku dingkar-angka balka-ny kami-babi nyulu milbil-bama yukil karrkay buban-muny, ngamu-nganjan kirraji-ji wungar-daji junkurr bayan daya-l-muny mukul jana karrba-l wungar wawu-karrba-ku karrkay nyubun-ji bunda-l kuku kalbay-mundu, babaji-l bada-kari kuku-yukil-ma-ni-l, milbi-l dawar mayi kunja-nka, ngulkurr-baja bama nyungu binal jilba-ny kari ngamu-nganjan-muny yambada kami-babi-muny jija-nka | old man said grandparents they teacher good children small-of, parents busy-COMIT daily-work strong camp feed-of aunt they held time patience-for child one-COMIT sit story long-through, ask endless answers, teaches star plant name-DAT, more people its knowledge passed NEG parent-from but grandparent-from grandchild-DAT | ...

kami babi milbil karrkay ngamu nganjan babaji jija

<synth> The old man said the grandparents were the true teachers of the small children, for the parents were busy with the hard daily work of feeding the camp while the old ones had the time and the patience to sit with a child through a long story, to answer the endless questions, to teach the names of the stars and plants, so that much of what a people knew passed down not from parent to child but from grandparent to grandchild.


<translate> The old woman said grief is the hardest change of all to reverse, for while you can make cold water warm and hard wood soft with an hour's work, no fire and no healing hand can quickly make a broken heart whole, and so with grief the old people did not try to change it fast but only to soften it slowly, day by day, letting time do the changing that no hand could force.

Wulbumanangka balkan wawu-mumbu nyulu yindu-manin dandi bajaku wubulmuny yindu-bungalka, yundu bana kiway-kiway wumbul-bungal juku dandi kima-bal wungar-daji nyubunbu, baya-kari mara-kari nyulu warri wawu kaka yukil-bungalmuny, wawu-mumbu-ji bama mukul kari yindu-bungal warribu yambada nganga kima-bal buban-buban, wungar nyubun-nyubun, wungarbu nyulu yindu-bungal mara nyubun kari junkurr-bungalmuny.

wulbuman-angka balka-ny wawu-mumbu nyulu yindu-mani-ny dandi bajaku wubul-muny yindu-bunga-nka, yundu bana kiway-kiway wumbul-bunga-l juku dandi kima-bal wungar-daji nyubun-bu, baya-kari mara-kari nyulu warri wawu kaka yukil-bunga-l-muny, wawu-mumbu-ji bama mukul kari yindu-bunga-l warri-bu yambada nganga kima-bal buban-buban, wungar nyubun-nyubun, wungar-bu nyulu yindu-bunga-l mara nyubun kari junkurr-bunga-l-muny | old.woman said grief it changed(CAUS) hard most all-ABL change-CAUS-DAT, you water cold warm-CAUS wood hard soft-CAUS(bal) hour one-INST, fire-less medicine-less it NEG heart aching well-CAUS-of, grief-COMIT people old NEG change-CAUS fast but just soft-CAUS(bal) slowly, day each, time it changes(?) hand one NEG force-CAUS-of | ...

negation purposive comitative ablative causative

wawu-mumbu dandi bana kija warngkul juku kima wungar

<synth> The old woman said grief is the hardest change of all to reverse, for while you can make cold water warm and hard wood soft with an hour's work, no fire and no healing hand can quickly make a broken heart whole, and so with grief the old people did not try to change it fast but only to soften it slowly, day by day, letting time do the changing that no hand could force.


<translate> The old man said even the land itself changes, though slowly, for the old people knew stories of a creek that had changed its course, a lagoon that had dried and become a plain, a stretch of scrub that had burned and become grassland and slowly become scrub again, and he taught that a person who thinks the country is fixed and unchanging simply has not lived long enough or listened to enough old stories to see the slow deep changes that the land is always making.

Mukulungku dingkarangka balkan bubu nyulu-nyulu baja yindu-mal, buban-buban yambada, bama mukul binal kuku-jangkar wawubaja nyungu jina yindu-maninmuny, daburri bana-kari-man dubar-man, majaji wajun jikan-ji-man buban-buban majaji-man baja, nyulu milbin bama nyulu milkabu baykal bubu janay yindu-kari nyulu nganga kari kalbay wunay yambada kari kuku-jangkar mukul wubulku milka-janan nyajinka yindu buban dukurr bubu nyulu yabarrka bungalmuny.

mukul-ungku dingkar-angka balka-ny bubu nyulu-nyulu baja yindu-ma-l, buban-buban yambada, bama mukul binal kuku-jangkar wawubaja nyungu jina yindu-mani-ny-muny, daburri bana-kari-ma-ny dubar-ma-ny, majaji waju-ny jikan-ji-ma-ny buban-buban majaji-ma-ny baja, nyulu milbi-ny bama nyulu milka-bu bayka-l bubu jana-y yindu-kari nyulu nganga kari kalbay wuna-y yambada kari kuku-jangkar mukul wubul-ku milka-jana-ny nyaji-nka yindu buban dukurr bubu nyulu yabarrka bunga-l-muny | old man said land itself too changes(INCHO), slowly although, people old knew story river its course changed(CAUS)-of, lagoon waterless-became(INCHO) level-became(INCHO), scrub burned grass-COMIT-became(INCHO) slowly scrub-became(INCHO) again, he taught person he thinks country stands change-less he just NEG long lived or NEG story old all heard see-DAT change slow deep country it always makes-of | ...

negation purposive comitative inchoative causative

bubu binal wawubaja kaka majaji wajun ngalkal milka

<synth> The old man said even the land itself changes, though slowly, for the old people knew stories of a creek that had changed its course, a lagoon that had dried and become a plain, a stretch of scrub that had burned and become grassland and slowly become scrub again, and he taught that a person who thinks the country is fixed and unchanging simply has not lived long enough or listened to enough old stories to see the slow deep changes that the land is always making.


<translate> The old man said fear is a change a good hunter learns to master, for when the great pig charges, a person's body wants to freeze or flee, the heart pounds and the legs go weak, but the trained hunter has learned to make the fear serve instead of ruling, to let it sharpen the eye and quicken the hand while the will stays cool, so that the same change that destroys an untrained person makes a master hunter deadly.

Mukulungku dingkarangka balkan yinil nyulu yindu balbi-bama yukil binalman karrbanka, bikibiki yalbay kadanya warri-ji, bama nyungu bangkarr wawu-manil jananka warrinka baja, wawu warri ngarri kala-burra-mal, balbi-bama milbin-ji nyulu binalman yinil yukil-bungalka kari bama karrbanka, nyulu miyil junkurr-bungalka mara warri-bungalka wawu-milka janay wunbu, yinya yindu nyubun nyulu bama milbil-kari kunil nyulu balbi-bama yukil yinil-yamba bungal.

mukul-ungku dingkar-angka balka-ny yinil nyulu yindu balbi-bama yukil binal-ma-ny karrba-nka, bikibiki yalbay kada-nya warri-ji, bama nyungu bangkarr wawu-ma-ni-l jana-nka warri-nka baja, wawu warri-y ngarri kala-burra-ma-l, balbi-bama milbil-ji nyulu binal-ma-ny yinil yukil-bunga-nka kari bama karrba-nka, nyulu miyil junkurr-bunga-nka mara warri-bunga-nka wawu-milka jana-y wunbu, yinya yindu nyubun nyulu bama milbil-kari kuni-l nyulu balbi-bama yukil yinil-yamba bunga-l | old man said fear it change hunter good learns(INCHO) master-DAT, pig big comes-SUB running, person his body wants stand-PURP flee-DAT too, heart races leg weak-becomes(INCHO), hunter trained-COMIT he learned(INCHO) fear useful-CAUS NEG person hold-DAT, he eye sharp-CAUS hand quick-CAUS will stands quiet, that change one it person trained-less kills it hunter good deadly-thing makes | ...

negation purposive subordinate comitative inchoative causative

yinil balbil binal bikibiki jarruka wawu milka kunil

<synth> The old man said fear is a change a good hunter learns to master, for when the great pig charges, a person's body wants to freeze or flee, the heart pounds and the legs go weak, but the trained hunter has learned to make the fear serve instead of ruling, to let it sharpen the eye and quicken the hand while the will stays cool, so that the same change that destroys an untrained person makes a master hunter deadly.


<translate> The old man said a story changes a little each time it is told, and this is not a fault but the very life of it, for a good teller shapes the old story to the listeners in front of them, drawing out this part for children and that part for hunters, so that the story stays alive by changing while its deep bones stay the same, and a story that could never change at all would be a dead story, remembered but no longer truly living in the mouths of the people.

Mukulungku dingkarangka balkan kuku-jangkar yindu-mal buban-buban wungar nyubun-nyubun balkanya, yinya kari mumbu yambada wawu nyungu bajaku, balkal-bama yukil kuku-jangkar ngadiku murnil milka-janay-bama miyil-jinanga, jarra-manil yinya yamba karrkaynka yinya yamba balbi-bamanka, kuku-jangkar wunay juran yindu-manya nyungu bajibay dukurr janan yala, kuku-jangkar nyulu kari yindu-mal nyulu kuku-jangkar wula-mabi, bama-ngka milka-nga karrbal yambada kari bajaku juran bama nyungu ngandalba.

mukul-ungku dingkar-angka balka-ny kuku-jangkar yindu-ma-l buban-buban wungar nyubun-nyubun balka-nya, yinya kari mumbu yambada wawu nyungu bajaku, balka-l-bama yukil kuku-jangkar ngadiku murni-l milka-jana-y-bama miyil-jina-nga, jarra-ma-ni-l yinya yamba karrkay-nka yinya yamba balbi-bama-nka, kuku-jangkar wuna-y juran yindu-ma-nya nyungu bajibay dukurr jana-y yala, kuku-jangkar nyulu kari yindu-ma-l nyulu kuku-jangkar wula-mabi, bama-ngka milka-nga karrba-l yambada kari bajaku juran bama nyungu ngandal-ba | old man said story changes(INCHO) little time each told-SUB, that NEG fault but life its very, teller good story old shapes listener(ear-stander) face-LOC, draws.out this part child-DAT that part hunter-DAT, story lies alive change-SUB its bone deep stands same, story it never changes(INCHO) it story dead-like, people ear-LOC hold but NEG truly alive people their mouth-LOC | ...

negation purposive subordinate inchoative

kuku-jangkar yindu balkal murni ngaral karrkay balbil milka

<synth> The old man said a story changes a little each time it is told, and this is not a fault but the very life of it, for a good teller shapes the old story to the listeners in front of them, drawing out this part for children and that part for hunters, so that the story stays alive by changing while its deep bones stay the same, and a story that could never change at all would be a dead story, remembered but no longer truly living in the mouths of the people.


<translate> 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 | ...

negation question purposive subordinate inchoative causative

bibar jalun yindu kulji balbil kiju kuyu warmba

<synth> 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.


<translate> 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

negation subordinate comitative inchoative ergative

<synth> 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.


<translate> 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)

<synth> 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.


<translate> 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

purposive comitative inchoative ergative

<synth> 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.


<translate> 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

precautionary subordinate ergative conditional

<synth> 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.


<translate> A foot that has walked one country for very many years reads the ground the way an eye reads a face, the old man said: it knows the sand that slides, the clay that holds, the stone that turns, the stinging tree that stands waiting, so an old person walks a rough track in the dark and never looks down, for the whole road lies in the foot.

Jina nyulu bubu jilbanmuny wungar wubulku bajaku, nyulu bubu nyajil yala miyilbu walu nyajil, mukulungku dingkarangka balkan: nyulu binal jukar warrinya, kambar karrbanya, kulji murninya, mili jananya, yalada bama mukul jilbal baral mumbu wujurrba, kariku nyajil bada, baral wubulku nyulu wunay jinanga.

jina nyulu bubu jilba-ny-muny wungar wubul-ku bajaku, nyulu bubu nyaji-l yala miyil-bu walu nyaji-l, mukul-ungku dingkar-angka balka-ny: nyulu binal jukar warri-nya, kambar karrba-nya, kulji murni-nya, mili jana-nya, yala-da bama mukul jilba-l baral mumbu wujurr-ba, kariku nyaji-l bada, baral wubul-ku nyulu wuna-y jina-nga | foot it country walked-of year many very, it ground reads like eye-ERG face reads, old man said: it knows sand run-SUB, clay hold-SUB, stone turn-SUB, stinging.tree stand-SUB, so person old walks track rough dark-LOC, never looks down, road whole it lies foot-LOC

<synth> A foot that has walked one country for very many years reads the ground the way an eye reads a face, the old man said: it knows the sand that slides, the clay that holds, the stone that turns, the stinging tree that stands waiting, so an old person walks a rough track in the dark and never looks down, for the whole road lies in the foot.


<translate> Dig the roots before the ground hardens, the old woman ordered in the late wet season, and cut the wood before the rain comes back, for the country makes its own times, and the person who works before the road closes eats, while the slow one stands outside.

Bangkan baka bubu dandi-manyjiku, wulbumanangka balkan bana-wungar badanga, juku yaka bana kadanyjiku baja, bubu-bu wungar nyungu-nyungu bungal, bama nyulu murnil baral nandajinyjiku nyulu nukal, bama buban-buban nyulu janay ngalkalba.

bangkan baka bubu dandi-ma-nyjiku, wulbuman-angka balka-ny bana-wungar bada-nga, juku yaka bana kada-nyjiku baja, bubu-bu wungar nyungu-nyungu bunga-l, bama nyulu murni-l baral nanda-ji-nyjiku nyulu nuka-l, bama buban-buban nyulu jana-y ngalkal-ba | root dig! ground hard-become-SUCC, old.woman said wet-season late-LOC, wood cut! rain come-SUCC too, country-ERG time its-own makes, person he works road close-SUCC he eats, person slow he stands outside-LOC

<synth> Dig the roots before the ground hardens, the old woman ordered in the late wet season, and cut the wood before the rain comes back, for the country makes its own times, and the person who works before the road closes eats, while the slow one stands outside.


<translate> Stay close to the camp, where you can hear its voice, the old woman told the small ones, lest the scrub eat you the way it eats a lost knife, and if the dark catches you out there, stand still, hold a tree, and shout strongly, for a standing shouter is found by dawn, but a walking crier walks away from every searcher.

Janay ngundu bayanba, kuku milka-jananka, wulbumanangka karrkay-buban milbin, majajibu yununy nukalnyji yala nyulu naybu bada-maninmuny nukal, kaki wujurrbu yununy manil yinyanga, janay warri-kari, juku karrba, yirrkay junkurrbu, bama janay yirrkanya bamangka nyulu manil muduwajuny, yambada bama jilbal badinya nyulu jilbal kala-kalbay balbil-bamamuny nyubun-nyubunmuny.

jana-y ngundu bayan-ba, kuku milka-jana-nka, wulbuman-angka karrkay-buban milbi-ny, majaji-bu yununy nuka-l-nyji yala nyulu naybu bada-mani-ny-muny nuka-l, kaki wujurr-bu yununy mani-l yinya-nga, jana-y warri-kari, juku karrba, yirrka-y junkurr-bu, bama jana-y yirrka-nya bama-ngka nyulu mani-l muduwajuny, yambada bama jilba-l badi-nya nyulu jilba-l kala-kalbay balbil-bama-muny nyubun-nyubun-muny | stand! close.by camp-LOC, voice hear-PURP, old.woman little.ones told, scrub-ERG you eat-PRECAUT as it knife lost-of eats, if dark-ERG you catches there-LOC, stand! move-less, tree hold!, shout! strength-INST, person standing shout-SUB people-ERG him find at-dawn, but person walking cry-SUB he walks far.away searcher-from each-from

negation purposive precautionary subordinate causative ergative conditional

<synth> Stay close to the camp, where you can hear its voice, the old woman told the small ones, lest the scrub eat you the way it eats a lost knife, and if the dark catches you out there, stand still, hold a tree, and shout strongly, for a standing shouter is found by dawn, but a walking crier walks away from every searcher.


<translate> The seasons walk a round road of signs, the old woman taught: when the black bean drops its pods the cold is near, when the trees come into flower the honey is coming, when the scrub-hen builds her mound the rain is close, so the country always shows the word of the seasons, it never tells a lie, you only have to walk in it with your eyes.

Wungar-jina nyulu baral murru jilbal jina-jibu, wulbumanangka milbin: baway diburr badanya kiway ngundu, juku nganka-ji-manya wunba kaday, jarruka bayan bunganya kaba ngundu, bubu nyulu kuku wungarmuny milbil yabarrka, kari nyulu kuku-mumbu balkal, yundu nganga jilbal miyil-ji.

wungar-jina nyulu baral murru jilba-l jina-ji-bu, wulbuman-angka milbi-ny: baway diburr bada-nya kiway ngundu, juku nganka-ji-ma-nya wunba kada-y, jarruka bayan bunga-nya kaba ngundu, bubu nyulu kuku wungar-muny milbi-l yabarrka, kari nyulu kuku-mumbu balka-l, yundu nganga jilba-l miyil-ji | seasons it road round walks sign-COMIT-INST, old.woman taught: black.bean pod drop-SUB cold close.by, tree flower-COMIT-become-SUB honey comes, scrub.hen camp build-SUB rain close.by, country it word season-of shows always, NEG it lie speaks, you only walk eye-COMIT

<synth> The seasons walk a round road of signs, the old woman taught: when the black bean drops its pods the cold is near, when the trees come into flower the honey is coming, when the scrub-hen builds her mound the rain is close, so the country always shows the word of the seasons, it never tells a lie, you only have to walk in it with your eyes.


<translate> The first big rain of the wet walks in from the north with a dark face in front of it, and the children ran shouting under it while the old people carried the bags inside, and the old woman laughed: the rain is new for every child and old for every leg, so let them run, the coals are covered.

Kaba yalbay ngadiku bana-wungarmuny kaday kungkarrmuny walu wujurr-ji ngadiku, karrkay-karrkay warrin yirrkanya badabada, bama mukulungku balji wundin bayanka, wulbumanangka yajarr-man: kaba nyulu jirakal karrkaynka nyubun-nyubunka, mukul jandalka nyubun-nyubunka, bawa jana warrinka, ngunjil nandanmuny.

kaba yalbay ngadiku bana-wungar-muny kada-y kungkarr-muny walu wujurr-ji ngadiku, karrkay-karrkay warri-ny yirrka-nya badabada, bama mukul-ungku balji wundi-ny bayan-ka, wulbuman-angka yajarr-ma-ny: kaba nyulu jirakal karrkay-nka nyubun-nyubun-ka, mukul jandal-ka nyubun-nyubun-ka, bawa jana warri-nka, ngunjil nanda-ny-muny | rain big first wet.season-of comes north-from face dark-COMIT before, children ran shout-SUB underneath, people old-ERG bag carried camp-DAT, old.woman laughed(INCHO): rain it new child-DAT each-DAT, old leg-DAT each-DAT, leave! them run-PURP, coals covered-of

purposive subordinate comitative inchoative ergative

<synth> The first big rain of the wet walks in from the north with a dark face in front of it, and the children ran shouting under it while the old people carried the bags inside, and the old woman laughed: the rain is new for every child and old for every leg, so let them run, the coals are covered.


<translate> A cyclone is not a big wind, the old man said flatly, it is a different creature altogether: the sea comes onto the land, the big trees go down, the wind itself becomes running water, so when the birds go quiet and the sea speaks with a strange word, tie everything, go to the deep channel, and leave the country to fight it out overhead.

Wadjal nyulu kari muyar yalbay, mukulungku dingkarangka balkan dandi, nyulu minya yindu bajaku: jalun kaday bubuku, juku yalbay bada-mal, muyar nyulu-nyulu bana warri-mal, yalada kaki jarruka-jarruka wunbu-mal jalun kuku yindubu balkal, yamba wubulku kaja, dungay bana-baralka dukurrku, bawa bubu kuniway-manka wangkara.

wadjal nyulu kari muyar yalbay, mukul-ungku dingkar-angka balka-ny dandi, nyulu minya yindu bajaku: jalun kada-y bubu-ku, juku yalbay bada-ma-l, muyar nyulu-nyulu bana warri-ma-l, yala-da kaki jarruka-jarruka wunbu-ma-l jalun kuku yindu-bu balka-l, yamba wubul-ku kaja, dunga-y bana-baral-ka dukurr-ku, bawa bubu kuniway-ma-nka wangkar-a | cyclone it NEG wind big, old man said flat, it creature different very: sea comes land-DAT, tree big down-becomes(INCHO), wind itself water running-becomes, so if birds quiet-become sea word strange-INST speaks, thing all tie!, go! channel-DAT deep-DAT, leave! country fight-become-PURP overhead-LOC

negation purposive inchoative conditional

<synth> A cyclone is not a big wind, the old man said flatly, it is a different creature altogether: the sea comes onto the land, the big trees go down, the wind itself becomes running water, so when the birds go quiet and the sea speaks with a strange word, tie everything, go to the deep channel, and leave the country to fight it out overhead.


<translate> In the year the river came into the trees, the old woman was a girl, and she holds the water's quiet in her ear more than its noise: it never roared, it spoke small and rose, spoke small and rose, until the nets were tied at the top of the shelter, so she teaches: from loud water, run with the legs, but when the quiet water is rising, tie the whole camp before dusk.

Wungar wawubaja jukuku kadanmuny, wulbuman nyulu jalbu-buban, nyulu milkanga karrbal bana wunbu, kari kuku yalbay: nyulu kariku yirrkan, nyulu balkan buban wangkar kadan, balkan buban wangkar kadan, yalada makarr kajanmuny bayan wuyara, yalada nyulu milbil: banamuny yalbaymuny warri jandalbu, banamuny wunbumuny wangkar kadanya, bayan wubulku kaja miyil-wujurr-wujurr ngadiku.

wungar wawubaja juku-ku kada-ny-muny, wulbuman nyulu jalbu-buban, nyulu milka-nga karrba-l bana wunbu, kari kuku yalbay: nyulu kariku yirrka-ny, nyulu balka-ny buban wangkar kada-ny, balka-ny buban wangkar kada-ny, yala-da makarr kaja-ny-muny bayan wuyar-a, yala-da nyulu milbi-l: bana-muny yalbay-muny warri jandal-bu, bana-muny wunbu-muny wangkar kada-nya, bayan wubul-ku kaja miyil-wujurr-wujurr ngadiku | year river tree-DAT came-of, old.woman she girl, she ear-LOC holds water quiet, NEG noise big: it never roared, it spoke small up came, spoke small up came, until net tied-of shelter top-LOC, so she teaches: water-from loud-from run! leg-INST, water-from quiet-from up come-SUB, camp whole tie! dusk before

<synth> In the year the river came into the trees, the old woman was a girl, and she holds the water's quiet in her ear more than its noise: it never roared, it spoke small and rose, spoke small and rose, until the nets were tied at the top of the shelter, so she teaches: from loud water, run with the legs, but when the quiet water is rising, tie the whole camp before dusk.


<translate> On the cold clear nights the stars stand close-packed like sand, and the old woman lay back with the children and taught: that low shining one walks with the wet season, those three standing on a string are the old story, and the pale road across the middle of the sky is a river, and just as you know your country by its rivers, you know the night by that one.

Wujurrba kiway-kiwaymba dawar janay murrba yala jukar, wulbuman wunan karrkay-karrkayanji milbin: dawar bada balbajinya nyulu jilbal bana-wungar-ji, dawar kulur karranga janay jana kuku-jangkar mukul, baral kambar jiri wangkarburr nyulu wawubaja, yala yundu bubu binal wawubajabu, yundu wujurr binal yinyabu.

wujurr-ba kiway-kiway-mba dawar jana-y murrba yala jukar, wulbuman wuna-ny karrkay-karrkay-anji milbi-ny: dawar bada balba-ji-nya nyulu jilba-l bana-wungar-ji, dawar kulur karra-nga jana-y jana kuku-jangkar mukul, baral kambar jiri wangkar-burr nyulu wawubaja, yala yundu bubu binal wawubaja-bu, yundu wujurr binal yinya-bu | night-LOC cold-LOC star stand close-fitting like sand, old.woman lay children-COMIT taught: star low shine-ITR-SUB it walks wet.season-COMIT, star three string-LOC stand they story old, road pale sky middle-PERL it river, as you country know river-INST, you night know that-INST

<synth> On the cold clear nights the stars stand close-packed like sand, and the old woman lay back with the children and taught: that low shining one walks with the wet season, those three standing on a string are the old story, and the pale road across the middle of the sky is a river, and just as you know your country by its rivers, you know the night by that one.


<translate> The fog is a visitor that holds the camp still, the old man said: sounds walk far inside it but the eye dies at the third tree, so when the fog sits down, sit down too, mend your nets and tell the short stories, for the sun is already working on it from above, and impatience has drowned more people than every river.

Ngurrbal nyulu jilba-bama bayan wunbu-bungal, mukulungku dingkarangka balkan: kuku jilbal kala-kalbay dukurrba nyungu, yambada miyil wulay juku kulura, yalada kaki ngurrbal bundal, bunda baja, makarr murni kuku-jangkar buban balka, wungar nyulu murnil yinyaka wangkarmuny ngadiku, wawu-karrba-karibu bama wubul bana-manin, wubul-baja wawubajamuny nyubun-nyubunmuny.

ngurrbal nyulu jilba-bama bayan wunbu-bunga-l, mukul-ungku dingkar-angka balka-ny: kuku jilba-l kala-kalbay dukurr-ba nyungu, yambada miyil wula-y juku kulur-a, yala-da kaki ngurrbal bunda-l, bunda baja, makarr murni kuku-jangkar buban balka, wungar nyulu murni-l yinya-ka wangkar-muny ngadiku, wawu-karrba-kari-bu bama wubul bana-mani-ny, wubul-baja wawubaja-muny nyubun-nyubun-muny | fog it visitor camp quiet-CAUS, old man said: sound walks far inside-LOC its, but eye dies tree third-LOC, so if fog sits, sit! too, net mend! story short tell!, sun it works that-DAT above-from already, patience-less-ERG person many drowned(water-took), more river-from every-from

<synth> The fog is a visitor that holds the camp still, the old man said: sounds walk far inside it but the eye dies at the third tree, so when the fog sits down, sit down too, mend your nets and tell the short stories, for the sun is already working on it from above, and impatience has drowned more people than every river.


<translate> The cold nights are the clear nights, the old woman said: the wet sky is a crowded camp, many clouds standing close, but the cold sky has been swept clean, every star at its own fire, so the old people taught the star stories in the cold season, when the whole sky stands open and the small biting creatures have gone home.

Wujurr kiway-kiway nyulu wujurr ngalkal, wulbumanangka balkan: jiri yarumuny nyulu bayan bama-jakal, ngurrban wubul murrba janay, yambada jiri kiway-kiwaymuny nyulu julurrinmuny, dawar nyubun-nyubun bayanga nyungu-nyungunga, yalada bama mukulungku kuku-jangkar dawarmuny milbin bulur-iji, jiri wubulku janay ngalkal, minya bakal-bama buban dungan bayanka.

wujurr kiway-kiway nyulu wujurr ngalkal, wulbuman-angka balka-ny: jiri yaru-muny nyulu bayan bama-jakal, ngurrban wubul murrba jana-y, yambada jiri kiway-kiway-muny nyulu julurri-ny-muny, dawar nyubun-nyubun baya-nga nyungu-nyungu-nga, yala-da bama mukul-ungku kuku-jangkar dawar-muny milbi-ny bulur-iji, jiri wubul-ku jana-y ngalkal, minya bakal-bama buban dunga-ny bayan-ka | night cold it night clear(open), old.woman said: sky wet-of it camp person-full, cloud many close-fitting stand, but sky cold-of it washed-of, star each fire-LOC own-LOC, so people old-ERG story star-of taught cold.season, sky whole stands open, creature piercer small gone home-DAT

<synth> The cold nights are the clear nights, the old woman said: the wet sky is a crowded camp, many clouds standing close, but the cold sky has been swept clean, every star at its own fire, so the old people taught the star stories in the cold season, when the whole sky stands open and the small biting creatures have gone home.


<translate> In the hard dry the last waterholes carry the whole country's life, the old man said, so the law at the small water is short and old: take what you need, camp far from the edge, keep the dogs tied, for every creature from the smallest to the biggest drinks at that one door, and a fouled waterhole is a speared country.

Marralba dandiba bana-bayan bada bajaku wundil wawu bubumuny wubulku, mukulungku dingkarangka balkan, yalada kuku bana bubanba nyulu buban mukul baja: mana wanyu yundu wawu-manil nganga, bayan bunga kala-kalbay banamuny, kaya kaja karrbal, minya bubanmuny minya yalbayku jana wubulku nukal baral nyubunba yinyaba, bana mumbu-manin nyulu bubu kalkabu bakanmuny.

marral-ba dandi-ba bana-bayan bada bajaku wundi-l wawu bubu-muny wubul-ku, mukul-ungku dingkar-angka balka-ny, yala-da kuku bana buban-ba nyulu buban mukul baja: mana wanyu yundu wawu-ma-ni-l nganga, bayan bunga kala-kalbay bana-muny, kaya kaja karrba-l, minya buban-muny minya yalbay-ku jana wubul-ku nuka-l baral nyubun-ba yinya-ba, bana mumbu-mani-ny nyulu bubu kalka-bu baka-ny-muny | dry-LOC hard-LOC waterhole last very carries life country-of whole, old man said, so law water small-LOC it short old too, take! what you need only, camp build! far water-from, dog tie! hold, creature small-from creature big-DAT they all drink road one-LOC that-LOC, water fouled-of it country spear-INST pierced-of

<synth> In the hard dry the last waterholes carry the whole country's life, the old man said, so the law at the small water is short and old: take what you need, camp far from the edge, keep the dogs tied, for every creature from the smallest to the biggest drinks at that one door, and a fouled waterhole is a speared country.


<translate> The sky-things are different on the two sides of the range, the old man taught the traveller: the sea side drinks the clouds first and stands green and strong, the inland side takes what is left and stands in golden grass, so never promise tomorrow's sky from yesterday's country — ask the people of that country.

Jiri-yamba nyulu yindu-yindu manjalmuny jambulba, mukulungku dingkarangka jilba-bama milbin: bubu jalunmuny ngurrban nukal ngadiku, nyulu jikan-ji junkurr-ji janay, bubu dukurrmuny manil yamba bawanmuny, nyulu jikan makirr-ji janay, yalada kari balka jiri-yamba wunkunymuny bubumuny yindumuny, babaji bamanda yinya bubumuny.

jiri-yamba nyulu yindu-yindu manjal-muny jambul-ba, mukul-ungku dingkar-angka jilba-bama milbi-ny: bubu jalun-muny ngurrban nuka-l ngadiku, nyulu jikan-ji junkurr-ji jana-y, bubu dukurr-muny mani-l yamba bawa-ny-muny, nyulu jikan makirr-ji jana-y, yala-da kari balka jiri-yamba wunkuny-muny bubu-muny yindu-muny, babaji bama-nda yinya bubu-muny | sky-thing it different range-of two-LOC, old man traveller taught: country sea-of cloud drinks first, it grass-COMIT strength-COMIT stands, country inland-of takes thing left-of, it grass yellow-COMIT stands, so NEG promise! sky-thing tomorrow-of country-from other-from, ask! people-LOC that country-of

<synth> The sky-things are different on the two sides of the range, the old man taught the traveller: the sea side drinks the clouds first and stands green and strong, the inland side takes what is left and stands in golden grass, so never promise tomorrow's sky from yesterday's country — ask the people of that country.


<translate> The creatures hear the sky-things before the people do, the old woman said: the birds fall quiet before the big wind, the frogs sing the rain in before it lands, the shark goes deep before the storm, so when the bush changes its voice, believe it — the country's ears are older than ours.

Minyabu jiri-yamba milka-janay bama ngadiku, wulbumanangka balkan: jarruka-jarruka wunbu-mal muyar yalbay ngadiku, yuday wulngku badi kaba kadanka ngadiku, yaburr dungay dukurrku jarramali ngadiku, yalada kaki majaji kuku nyungu yindu-bungal, kuku-junkurr-mana nyulu, milka bubumuny nyulu mukul-baja milkamuny nganamuny.

minya-bu jiri-yamba milka-jana-y bama ngadiku, wulbuman-angka balka-ny: jarruka-jarruka wunbu-ma-l muyar yalbay ngadiku, yuday wulngku badi-y kaba kada-nka ngadiku, yaburr dunga-y dukurr-ku jarramali ngadiku, yala-da kaki majaji kuku nyungu yindu-bunga-l, kuku-junkurr-mana nyulu, milka bubu-muny nyulu mukul-baja milka-muny ngana-muny | creature-ERG sky-thing hears person before, old.woman said: birds quiet-become(INCHO) wind big before, frog song sings rain come-PURP before, shark goes deep-DAT storm before, so if scrub voice its changes-CAUS, believe! it, ear country-of it old-DEG2 ear-from our-from

purposive inchoative causative ergative conditional

<synth> The creatures hear the sky-things before the people do, the old woman said: the birds fall quiet before the big wind, the frogs sing the rain in before it lands, the shark goes deep before the storm, so when the bush changes its voice, believe it — the country's ears are older than ours.


<translate> He caught a fish first of all, then he speared a turtle — the old man made the boys say the old sentence again and again until the little word first sat easily in their mouths, for the order of the work is half the work, and the one who does the small sure thing first walks into the big risky thing with a full bag already on his back.

Nyulu kuyu-ngurr manin, ngawuya damanda, mukulungku dingkarangka buban-buban balka-bungan kuku mukul baja baja, kuku buban 'ngurr' bundanya yukil ngandalba janamuny, murni-jina nyulu murni jambulmuny nyubun, bama nyulu yamba buban dandi ngadiku murnil nyulu dungay yamba yalbayka yinil-jika balji jakal-ji mukungu.

nyulu kuyu-ngurr mani-ny, ngawuya dama-n-da, mukul-ungku dingkar-angka buban-buban balka-bunga-ny kuku mukul baja baja, kuku buban 'ngurr' bunda-nya yukil ngandal-ba jana-muny, murni-jina nyulu murni jambul-muny nyubun, bama nyulu yamba buban dandi ngadiku murni-l nyulu dunga-y yamba yalbay-ka yinil-ji-ka balji jakal-ji muku-ngu | he fish-FIRST(TEMP3) caught, turtle speared-THEN, old man boys say-CAUS sentence old again again, word little ngurr sit-SUB easy mouth-LOC their-of, work-order it work two-of one(half), person he thing small sure first does he goes thing big-DAT risky-DAT bag full-COMIT back-LOC

<synth> He caught a fish first of all, then he speared a turtle — the old man made the boys say the old sentence again and again until the little word first sat easily in their mouths, for the order of the work is half the work, and the one who does the small sure thing first walks into the big risky thing with a full bag already on his back.


<translate> Let the sick one keep lying, the old woman held the door of the shelter: sleep is the body's own healer at its work, so the camp walks softly, the tools speak quietly, and the questions wait outside, for you would not push a man while he mends a net, and this net is his own body.

Bawa bambay wunanay, wulbumanangka bayan-ngandal karrban: warngku nyulu yukil-bungal-bama bangkarrmuny murninya nyungu, yalada bayan jilbal kimabu, yamba-murni balkal wunbu, kuku-babaji janay ngalkalba, yundu kariku dingkar jurrngal makarr murninya, makarr yinya nyulu bangkarr nyungu-nyungu.

bawa bambay wunana-y, wulbuman-angka bayan-ngandal karrba-ny: warngku nyulu yukil-bunga-l-bama bangkarr-muny murni-nya nyungu, yala-da bayan jilba-l kima-bu, yamba-murni balka-l wunbu, kuku-babaji jana-y ngalkal-ba, yundu kariku dingkar jurrnga-l makarr murni-nya, makarr yinya nyulu bangkarr nyungu-nyungu | leave! sick.one keep.lying, old.woman-ERG shelter-mouth held: sleep it healer body-of work-SUB its, so camp walks soft-INST, tools speak quiet, questions stand outside-LOC, you never man push net mend-SUB, net that it body his-own

negation question subordinate causative ergative

<synth> Let the sick one keep lying, the old woman held the door of the shelter: sleep is the body's own healer at its work, so the camp walks softly, the tools speak quietly, and the questions wait outside, for you would not push a man while he mends a net, and this net is his own body.


<translate> Don't eat the poison nut before the washing — it must first sleep in the running water.

Kari nuka jinjay julurril ngadiku, nyulu wuna-ngurr bananga warrinya.

kari nuka jinjay julurri-l ngadiku, nyulu wuna-ngurr bana-nga warri-nya | NEG eat! poison.nut washing before, it sleep-FIRST water-LOC run-SUB

<synth> Don't eat the poison nut before the washing — it must first sleep in the running water.


<translate> Hunger is the best cook, the old man laughed when the boys praised the plain roots: walk all day and the burnt crust is a feast, sit all day and even honey is only sweet — so season your food with work.

Dakwuy nyulu waju-bama yukil bajaku, mukulungku dingkarangka yajarr-man, buban-bubanbu bangkan nganga yulmbarrinya: jilba wungar wubulku, mayi wajunmuny bajaku nyulu nganja yukil, bunda wungar wubulku, wunba baja nyulu jiba-wulay nganga, yalada nganja mayika daya murnibu.

dakwuy nyulu waju-bama yukil bajaku, mukul-ungku dingkar-angka yajarr-ma-ny, buban-buban-bu bangkan nganga yulmbarri-nya: jilba wungar wubul-ku, mayi waju-ny-muny bajaku nyulu nganja yukil, bunda wungar wubul-ku, wunba baja nyulu jiba-wulay nganga, yala-da nganja mayi-ka daya murni-bu | hunger it cook good most, old man laughed(INCHO), boys-ERG root plain praise-SUB: walk! day whole, food burnt-of very it taste good, sit! day whole, honey even it sweet only, so taste food-DAT give! work-INST

<synth> Hunger is the best cook, the old man laughed when the boys praised the plain roots: walk all day and the burnt crust is a feast, sit all day and even honey is only sweet — so season your food with work.


<translate> Wash the yams in the creek, then line them up on the leaves — the big ones to the coals first.

Juwal julurrika wawubajanga, yalada yijarrika birranga, yalbay-ngurr ngunjilku.

juwal julurri-ka wawubaja-nga, yala-da yijarri-ka birra-nga, yalbay-ngurr ngunjil-ku | yam wash! creek-LOC, then put! leaf-LOC, big-FIRST coals-DAT

<synth> Wash the yams in the creek, then line them up on the leaves — the big ones to the coals first.


<translate> What is the rule for the last piece? — Offer it twice, then eat it smiling.

Wanyu kuku mayi-daji badamuny? Daya jambulku, yalada nuka yajarr-ji.

wanyu kuku mayi-daji bada-muny? daya jambul-ku, yala-da nuka yajarr-ji | what law food-share last-of? offer! twice, then eat! laugh-COMIT

<synth> What is the rule for the last piece? — Offer it twice, then eat it smiling.


<translate> Is there a camp with water on that road? — With water, with shade, and with biting creatures too.

Bayan bana-ji baralba yinyaba? Bana-ji, wabarr-ji, minya-bakal-ji baja.

bayan bana-ji baral-ba yinya-ba? bana-ji, wabarr-ji, minya-bakal-ji baja | camp water-COMIT road-LOC that-LOC? water-COMIT, shade-COMIT, creature-biter-COMIT too

<synth> Is there a camp with water on that road? — With water, with shade, and with biting creatures too.


<translate> Take the boy along, and leave the dog behind without an argument.

Buban wundi baja, kaya bawa balka-way-kari.

buban wundi baja, kaya bawa balka-wa-y-kari | boy carry! along, dog leave! argue-RECIP-PRIV

<synth> Take the boy along, and leave the dog behind without an argument.


<translate> The mundu is a third door, the old man completed the set: ji says having, kari says lacking, mundu says doing-without — the man fire-mundu sleeps cold tonight but may own a fire tomorrow, so mundu is a lacking with a road out.

Kuku '-mundu' nyulu baral-ngandal kulurku, mukulungku dingkarangka jana kunbay-manin: '-ji' balkal yamba-ji, '-kari' balkal yamba-kari, '-mundu' balkal murnil yamba-mundu: dingkar baya-mundu wunay kiway-kiway wujurrba, yambada wunkuny nyulu baya-ji, yalada '-mundu' nyulu kari-yamba baral-ji.

kuku '-mundu' nyulu baral-ngandal kulur-ku, mukul-ungku dingkar-angka jana kunba-y-mani-ny: '-ji' balka-l yamba-ji, '-kari' balka-l yamba-kari, '-mundu' balka-l murni-l yamba-mundu: dingkar baya-mundu wuna-y kiway-kiway wujurr-ba, yambada wunkuny nyulu baya-ji, yala-da '-mundu' nyulu kari-yamba baral-ji | word -mundu it gate third-DAT, old man them completed: -ji says thing-having, -kari says thing-lacking, -mundu says does thing-without(ABESS): man fire-ABESS sleeps cold night-LOC, but tomorrow he fire-COMIT, so -mundu it lack road-COMIT

<synth> The mundu is a third door, the old man completed the set: ji says having, kari says lacking, mundu says doing-without — the man fire-mundu sleeps cold tonight but may own a fire tomorrow, so mundu is a lacking with a road out.


<translate> Come in! The fire is warm and the meat is fat.

wala! baya wumbul, minya wandul-ji | enter! fire warm, meat fat-COMIT

<synth> Come in! The fire is warm and the meat is fat.


<translate> The two sisters divided the work of the camp without one loud word: you the fire, I the water, we two the child — and their mother heard it from the shade and laughed: my old teaching is walking around on new legs.

Babarr-jinkurr jambul bayan-murni wambajin kuku-yalbay-kari: yundu baya, ngayu bana, ngali karrkay, ngamubu milka-janan wabarrmuny, yajarr-man: milbil ngayku mukul jilbal jandalba jirakalba.

babarr-jinkurr jambul bayan-murni wambaji-ny kuku-yalbay-kari: yundu baya, ngayu bana, ngali karrkay, ngamu-bu milka-jana-ny wabarr-muny, yajarr-ma-ny: milbil ngayku mukul jilba-l jandal-ba jirakal-ba | sister-pair two camp-work shared loud.word-PRIV: you fire, I water, we.two child, mother-ERG heard shade-from, laughed(INCHO): teaching my old walks leg-LOC new-LOC

<synth> The two sisters divided the work of the camp without one loud word: you the fire, I the water, we two the child — and their mother heard it from the shade and laughed: my old teaching is walking around on new legs.


<translate> Bring the axe — this log is too hard for the knife.

Warrbi mana, juku yanya dandi bajaku naybuku.

warrbi mana, juku yanya dandi bajaku naybu-ku | axe get!, log this hard too knife-DAT

<synth> Bring the axe — this log is too hard for the knife.


<translate> My hook is gone again! — This river is hook-rich and fish-poor this year.

Badur ngayku wulan baja! Wawubaja badur-ji wubul-ji kuyu-kari nyiku.

badur ngayku wula-ny baja! wawubaja badur-ji wubul-ji kuyu-kari nyiku | hook my died(lost) again! river hook-COMIT many-COMIT fish-PRIV this.year

<synth> My hook is gone again! — This river is hook-rich and fish-poor this year.


<translate> Who took my knife? Speak now, or carry water for a week.

Wanyabu naybu ngayku manin? Balka nyiku, yambada bana wundi wungar wubulkunka.

wanya-bu naybu ngayku mani-ny? balka nyiku, yambada bana wundi wungar wubul-ku-nka | who-ERG knife my took? speak! now, or water carry! day many-DAT

<synth> Who took my knife? Speak now, or carry water for a week.


<translate> Give me your woomera for a day; mine cracked at the spear-fight.

Balur yundumuny daya wungar nyubunku, ngaykumuny dumbarrin damawayba.

balur yundu-muny daya wungar nyubun-ku, ngayku-muny dumbarri-ny damaway-ba | woomera your give! day one-DAT, mine cracked spear.fight-LOC

<synth> Give me your woomera for a day; mine cracked at the spear-fight.


<translate> A borrowed tool comes home clean, or the road between the camps grows long.

Yamba-murni maninmuny kaday baja julurrinmuny, yambada baral bayan-jambulmuny kalbay-mal.

yamba-murni mani-ny-muny kada-y baja julurri-ny-muny, yambada baral bayan-jambul-muny kalbay-ma-l | tool taken-of comes back washed-of, or road camp-two-of long-becomes

<synth> A borrowed tool comes home clean, or the road between the camps grows long.


<translate> Wet-weather work: mend the nets, roll string, tell the tool stories.

Murni kabamuny: makarr murni, karra waba, kuku-jangkar yamba-murnimuny balka.

murni kaba-muny: makarr murni, karra waba, kuku-jangkar yamba-murni-muny balka | work rain-of: net mend!, string roll!, story tool-of tell!

<synth> Wet-weather work: mend the nets, roll string, tell the tool stories.


<translate> Can I use the big axe now? — When you can carry it all day and still laugh at sunset.

Ngayu warrbi yalbay manil nyiku? Kaki yundu wundil wungar wubulku, yajarr-mal baja wungar-daraymba.

ngayu warrbi yalbay mani-l nyiku? kaki yundu wundi-l wungar wubul-ku, yajarr-ma-l baja wungar-daray-mba | I axe big take now? when you carry day whole, laugh(INCHO) still sunset-LOC

<synth> Can I use the big axe now? — When you can carry it all day and still laugh at sunset.


<translate> The shield wears its spear-marks like a proud face — do not scrape them away.

Kunjuri muji-ji yala walu junkurr-ji, kari jana yurrika.

kunjuri muji-ji yala walu junkurr-ji, kari jana yurri-ka | shield spear.mark-COMIT like face strong-COMIT, NEG them scrape!

<synth> The shield wears its spear-marks like a proud face — do not scrape them away.


<translate> Whose footprints are these? — Theirs; ours turn off at the big tree.

Wanyamuny jina yanya? Janamuny: nganamuny murnil jukuba yalbayba.

wanya-muny jina yanya? jana-muny: ngana-muny murni-l juku-ba yalbay-ba | whose track this? theirs: ours turns tree-LOC big-LOC

<synth> Whose footprints are these? — Theirs; ours turn off at the big tree.


<translate> Which of you two broke the spear? — We both did: he bent it, and I watched and said nothing.

Wanya yubalmuny kalka dumbarrin? Ngali jambul: nyulu murnin, ngayu nyajin kari balkan.

wanya yubal-muny kalka dumbarri-ny? ngali jambul: nyulu murni-ny, ngayu nyaji-ny kari balka-ny | who you.two-of spear broke? we.two both: he bent, I watched NEG spoke

<synth> Which of you two broke the spear? — We both did: he bent it, and I watched and said nothing.


<translate> The old man mapped the persons on his fingers for the child: I, you, that one; we-two-not-you, we-two-you-and-me, you two, those two; us-all-not-you, us-all-with-you, you all, them all — little doors, he said, and the language walks through the right one without looking.

Mukulungku dingkarangka bama-kuku birribu milbin karrkaynka: ngayu, yundu, nyulu; ngali, ngaliny, yubal, bula; nganjin, ngana, yurra, jana; baral-ngandal buban wubul, nyulu balkan, kukubu jilbal baral yukilburr nyaji-kari.

mukul-ungku dingkar-angka bama-kuku birri-bu milbi-ny karrkay-nka: ngayu, yundu, nyulu; ngali, ngaliny, yubal, bula; nganjin, ngana, yurra, jana; baral-ngandal buban wubul, nyulu balka-ny, kuku-bu jilba-l baral yukil-burr nyaji-kari | old man person-words finger-INST showed child-DAT: I, you, that.one; we.two.EXC, we.two.INC, you.two, they.two; we.EXC, we.INC, you.all, they.all; doors little many, he said, language-ERG walks road right-PERL look-PRIV

<synth> The old man mapped the persons on his fingers for the child: I, you, that one; we-two-not-you, we-two-you-and-me, you two, those two; us-all-not-you, us-all-with-you, you all, them all — little doors, he said, and the language walks through the right one without looking.


<translate> You two rest; the two of us will finish the shelter.

yubal kalka, ngali bayan kunba-y-mani-l | you.two rest!, we.two shelter finish

<synth> You two rest; the two of us will finish the shelter.


<translate> Possession is a loan from the future, the old woman turned the word mine over like a stone: the tools outlive the hands, the country outlives the names — so say mine lightly, ours often, and whose? with a smile.

Karrbal nyulu daji wunkunymuny, wulbumanangka kuku 'ngaykumuny' murnin yala kulji: yamba-murni mara-muny kalbay-baja juran, bubu burri-muny kalbay-baja juran, yalada balka 'ngaykumuny' kimabu, 'nganamuny' wubulkubu, 'wanyamuny?' yajarr-ji.

karrba-l nyulu daji wunkuny-muny, wulbuman-angka kuku 'ngaykumuny' murni-ny yala kulji: yamba-murni mara-muny kalbay-baja juran, bubu burri-muny kalbay-baja juran, yala-da balka 'ngaykumuny' kima-bu, 'nganamuny' wubul-ku-bu, 'wanyamuny?' yajarr-ji | holding it loan tomorrow-from, old.woman word mine turned like stone: tool hand-from longer-DEG2 alive, country name-from longer-DEG2 alive, so say! mine soft-INST, ours often-INST, whose? smile-COMIT

<synth> Possession is a loan from the future, the old woman turned the word mine over like a stone: the tools outlive the hands, the country outlives the names — so say mine lightly, ours often, and whose? with a smile.


<translate> Hear the curlew? Someone is walking on the beach of the dead, the old people would say — and we children just pulled the blanket higher.

Kuyir milka-janay? Bama jilbal yalmbanga wulanmunyba, bama mukulbu balkal, ngana karrkay-karrkay kararr kulban wangkarku nganga.

kuyir milka-jana-y? bama jilba-l yalmba-nga wula-ny-muny-ba, bama mukul-bu balka-l, ngana karrkay-karrkay kararr kulba-ny wangkar-ku nganga | curlew hear? person walks beach-LOC dead-of-LOC, people old-ERG say, we children blanket pulled up-DAT only

<synth> Hear the curlew? Someone is walking on the beach of the dead, the old people would say — and we children just pulled the blanket higher.


<translate> Barramundi tonight! It took the hook at dawn and my arms still remember it.

Judi wujurrba! Nyulu badur manin muduwajuny, wakuy ngayku milka-binal yabarrka.

judi wujurr-ba! nyulu badur mani-ny muduwajuny, wakuy ngayku milka-binal yabarrka | barramundi tonight! it hook took dawn-at, arm my remembers still

<synth> Barramundi tonight! It took the hook at dawn and my arms still remember it.


<translate> Don't camp under the flying-fox tree — you will learn why by morning.

Kari bayan bunga kambi-juku badabada: yundu binal-mal wanyurrinku muduwajuny.

kari bayan bunga kambi-juku badabada: yundu binal-ma-l wanyurrinku muduwajuny | NEG camp make! flying.fox-tree beneath: you learn why morning-at

<synth> Don't camp under the flying-fox tree — you will learn why by morning.


<translate> Watch the oyster rocks at the low tide, you two; the sea takes back its gifts without a word.

Nyaji julul-kulji ngajalba, yubal: jalunbu daji nyungu manil baja kuku-kari.

nyaji julul-kulji ngajal-ba, yubal: jalun-bu daji nyungu mani-l baja kuku-kari | watch! oyster-rock low.tide-LOC, you.two: sea-ERG gift its takes back word-PRIV

<synth> Watch the oyster rocks at the low tide, you two; the sea takes back its gifts without a word.


<translate> The eel is the river's rope, the old man said: soft to look at, strong to hold, and tied at both ends to somewhere you cannot follow.

Kubarr nyulu karra wawubajamuny, mukulungku dingkarangka balkan: kima nyajinka, junkurr karrbanka, kajanmuny badaba jambulba bubuku wanja yundu kari wukurril.

kubarr nyulu karra wawubaja-muny, mukul-ungku dingkar-angka balka-ny: kima nyaji-nka, junkurr karrba-nka, kaja-ny-muny bada-ba jambul-ba bubu-ku wanja yundu kari wukurri-l | eel it rope river-of, old man said: soft see-PURP, strong hold-PURP, tied end-LOC both-LOC place-DAT where you NEG follow

<synth> The eel is the river's rope, the old man said: soft to look at, strong to hold, and tied at both ends to somewhere you cannot follow.


<translate> Little sister, the butterfly does not remember being a grub, but the grub always dreamed of the sky — keep walking.

Jinkurr buban, walbul-walbul kari milka-binal jambun-wungar nyungu, yambada jambunbu bijarril jiri yabarrka: jilba yabarrka.

jinkurr buban, walbul-walbul kari milka-binal jambun-wungar nyungu, yambada jambun-bu bijarri-l jiri yabarrka: jilba yabarrka | sister little, butterfly NEG remembers grub-time its, but grub-ERG dreams sky always: walk! always

<synth> Little sister, the butterfly does not remember being a grub, but the grub always dreamed of the sky — keep walking.


<translate> You cannot borrow the eagle's eyes, but you can climb the hill he watches from.

Yundu miyil yalngkurrmuny kari manil, yambada yundu dakal bubu wanja nyulu nyajil.

yundu miyil yalngkurr-muny kari mani-l, yambada yundu daka-l bubu wanja nyulu nyaji-l | you eye eagle-of NEG take, but you climb hill where he watches

<synth> You cannot borrow the eagle's eyes, but you can climb the hill he watches from.


<translate> Is it true? — From my eyes it is truth; from his mouth, it is news.

Manubaja? Miyilmuny ngaykumuny manubaja: ngandalmuny nyungumuny, kuku nganga.

manubaja? miyil-muny ngayku-muny manubaja: ngandal-muny nyungu-muny, kuku nganga | truth? eye-from my-from truth: mouth-from his-from, news only

<synth> Is it true? — From my eyes it is truth; from his mouth, it is news.


<translate> Two witnesses, two stories, one fight — and the truth sat quietly far away, because nobody had asked it.

Nyaji-bama jambul, kuku-jangkar jambul, kuniway nyubun: manubaja bundan wunbu kala-kalbay, bama nyubunbu kari babajin.

nyaji-bama jambul, kuku-jangkar jambul, kuniway nyubun: manubaja bunda-ny wunbu kala-kalbay, bama nyubun-bu kari babaji-ny | witness two, story two, fight one: truth sat quiet far.away, person one-ERG NEG asked

<synth> Two witnesses, two stories, one fight — and the truth sat quietly far away, because nobody had asked it.


<translate> The hidden word kept its keeper: while he held it, it held him.

Kuku ngakijinmuny kujin kuji-bama nyungu: nyulu karrbanya, kukubu nyulu karrban.

kuku ngakiji-ny-muny kuji-ny kuji-bama nyungu: nyulu karrba-nya, kuku-bu nyulu karrba-ny | word hidden-of kept keeper its: he hold-SUB, word-ERG him held

<synth> The hidden word kept its keeper: while he held it, it held him.


<translate> Doubt me, please — then come and see, and we two will both know one thing instead of half each.

Warmbi kuku ngayku: yalada kaday nyaji, ngali binal-mal yamba nyubun, kari daji-daji.

warmbi kuku ngayku: yala-da kada-y nyaji, ngali binal-ma-l yamba nyubun, kari daji-daji | doubt! word my: then come! see!, we.two know thing one, NEG half-half

<synth> Doubt me, please — then come and see, and we two will both know one thing instead of half each.


<translate> He hated the rain until the dry year taught him its full name.

Nyulu kaba wawu-kari-bajaku manin, wungar marralbu nyulu milbin burri nyungu wubulku.

nyulu kaba wawu-kari-bajaku mani-ny, wungar marral-bu nyulu milbi-ny burri nyungu wubul-ku | he rain hated, year dry-ERG him taught name its whole

<synth> He hated the rain until the dry year taught him its full name.


<translate> Behind every good camp stands a fire-ground older than the oldest story.

Kudamundu bayan yukilmuny nyubun-nyubunmuny baya-bubu janay, mukul-baja kuku-jangkarmuny mukul bajakumuny.

kudamundu bayan yukil-muny nyubun-nyubun-muny baya-bubu jana-y, mukul-baja kuku-jangkar-muny mukul bajaku-muny | behind camp good-of every-of fire-ground stands, older-DEG2 story-from oldest-from

<synth> Behind every good camp stands a fire-ground older than the oldest story.


<translate> Straight talk walks straight; crooked talk walks crooked and arrives tired.

Kuku yaral jilbal yaralbu: kuku kurru-kurru jilbal kurru-kurrubu, kadal baja-burray.

kuku yaral jilba-l yaral-bu: kuku kurru-kurru jilba-l kurru-kurru-bu, kada-l baja-burray | talk straight walks straight-INST: talk crooked walks crooked-INST, arrives tired

<synth> Straight talk walks straight; crooked talk walks crooked and arrives tired.


<translate> The bloodwood bark is very dry and hard, so we cooked the meat on that strong fire.

Babajaka julkun marral dandi bajaku; ngali minya wajun kunjinba junkurrji.

babajaka julkun marral dandi bajaku; ngali minya waju-ny kunjin-ba junkurrji | bloodwood bark dry hard very; we.two meat cook-PAST fire-LOC strong

babajaka julkun marral dandi bajaku ngali minya wajul kunjin junkurrji

<synth> The bloodwood bark is very dry and hard, so we cooked the meat on that strong fire.


<translate> We two cut the black palm; its wood is very hard.

Ngali duwar yakan; nyungu juku dandi bajaku.

ngali duwar yaka-ny; nyungu juku dandi bajaku | we.two black.palm cut-PAST; its wood hard very

ngali duwar yakal nyungu juku dandi bajaku

<synth> We two cut the black palm; its wood is very hard.


<translate> The grandmother said: we gathered that vine and tied it.

Babingka balkan: ngana wangay munjan, jana kajan.

babi-ngka balka-ny: ngana wangay munja-ny, jana kaja-ny. | grandmother-ERG say-PAST: we vine gather-PAST, them tie-PAST.

babi balkal ngana wangay munjal jana kajal

<synth> The grandmother said: we gathered that vine and tied it.


<translate> The fern and the fern tree grow by the river, and the mangroves stand together in the water too.

Malari malurri baja wawubajanga janay; kajul baja bananga muru.

malari malurri baja wawubaja-nga jana-y; kajul baja bana-nga muru | fern fern.tree too river-LOC stand-NONPAST; mangrove too water-LOC together

malari malurri baja wawubaja janay kajul bana muru

<synth> The fern and the fern tree grow by the river, and the mangroves stand together in the water too.


<translate> Gather the dry grass to start the fire, fetch water to boil, and cut the meat to roast on the coals!

Jikan marral munja baya jakalambanka, bana wundi nyamanka, minya yaka ngunjilba dindanka!

jikan marral munja baya jakalamba-nka, bana wundi nyama-nka, minya yaka ngunjil-ba dinda-nka | grass dry gather.IMP fire start-PURP, water bring.IMP boil-PURP, meat cut.IMP coals-LOC roast-PURP

jikan marral munjal baya jakalambal bana wundil nyamal minya yakal ngunjil dindal

<synth> Gather the dry grass to start the fire, fetch water to boil, and cut the meat to roast on the coals!


<translate> Watch the child near the fire lest it fall in, and do not leave the spear where the children play!

Karrkay kunjin ngundu kuji, nyulu kunjinba wala-nyji; kalka kari yijarri karrkay-karrkay bubungu!

karrkay kunjin ngundu kuji, nyulu kunjin-ba wala-nyji; kalka kari yijarri karrkay-karrkay bubu-ngu | child fire near look.after.IMP, it fire-LOC enter-PRECAUT; spear NEG leave.IMP child-child ground-LOC

karrkay kunjin ngundu kujil walal kalka kari yijarril bubu

<synth> Watch the child near the fire lest it fall in, and do not leave the spear where the children play!


<translate> The old man said: if a stranger comes to your fire, you give him water and food first, and you ask his story later, for that is the law of the country.

Mukul-dingkarangka balkan: kaki bama-yindu yundu bayanka kada, yundu bana mayi daya ngadiku, yundu nyungu kuku babaji baja, yinya bubu nyungu kuku.

mukul-dingkar-angka balka-ny: kaki bama-yindu yundu bayan-ka kada, yundu bana mayi daya ngadiku, yundu nyungu kuku babaji baja, yinya bubu nyungu kuku | old-man-ERG say-PAST: if stranger your house-DAT come, you water food give.IMP first, you his word ask too, that country its law

question imperative ergative conditional

mukul dingkar balkal kaki bama yindu yundu bayan kaday bana mayi daya ngadiku nyungu kuku babaji yinya bubu

<synth> The old man said: if a stranger comes to your fire, you give him water and food first, and you ask his story later, for that is the law of the country.


<translate> The young man should have followed the old man's tracks, but he went another way and could not find the camp.

Warru mukul-dingkar jina wukurri-nyaku, yambada nyulu yindu baral dungan, kariku bayan nyajin.

warru mukul-dingkar jina wukurri-nyaku, yambada nyulu yindu baral dunga-ny, kariku bayan nyaji-ny | young.man old-man track follow-IRR, but he other road go-PAST, NEG house see-PAST

warru mukul dingkar jina wukurril yambada nyulu yindu baral dungay kari bayan nyajil

<synth> The young man should have followed the old man's tracks, but he went another way and could not find the camp.


<translate> If I find honey, I will bring it to you; if not, I will come again another day.

Kaki ngayu wunba nyaji, ngayu yundunka wundil; kaki kari, ngayu wungar yindungu kaday baja.

kaki ngayu wunba nyaji, ngayu yundu-nka wundil; kaki kari, ngayu wungar yindu-ngu kada-y baja | if I honey see, I you-DAT bring; if NEG, I day other-LOC come again

kaki ngayu wunba nyajil yundu wundil kari wungar yindu kaday

<synth> If I find honey, I will bring it to you; if not, I will come again another day.


<translate> A tree snake was hanging in the branches, but it was not a bad snake, so the children just looked and walked on.

Bubal jukungu walngkan, yambada nyulu kari buyun jarba, karrkay-karrkay nyajin, jilban baja.

bubal juku-ngu walngka-ny, yambada nyulu kari buyun jarba, karrkay-karrkay nyaji-ny, jilba-ny baja | tree.snake tree-LOC hang-PAST, but it NEG bad snake, child-child see-PAST, walk-PAST on

bubal juku walngkal yambada kari buyun jarba karrkay nyajil jilbay

<synth> A tree snake was hanging in the branches, but it was not a bad snake, so the children just looked and walked on.


<translate> The freshwater turtle sat on a log, but when we came close it slid into the water.

Ngujay jukungu bundan, yambada ngali ngundu kada-nya, nyulu bananga dungan.

ngujay juku-ngu bunda-ny, yambada ngali ngundu kada-nya, nyulu bana-nga dunga-ny | freshwater.turtle log-LOC sit-PAST, but we near come-SUB, it water-LOC go-PAST

ngujay juku bunday yambada ngali ngundu kaday bana dungay

<synth> The freshwater turtle sat on a log, but when we came close it slid into the water.


<translate> If I find a scrub hen mound, I dig for the eggs, take only a few, and leave the rest so the hen keeps laying.

Kaki ngayu jarruka bayan nyaji, ngayu diburr bakal, buban nganga mana, baja bawa, jarruka diburr yijarri baja-baja.

kaki ngayu jarruka bayan nyaji, ngayu diburr baka-l, buban nganga mana, baja bawa, jarruka diburr yijarri baja-baja | if I scrub.hen mound see, I egg dig-NONPAST, small only get.IMP, some leave.IMP, scrub.hen egg lay again-again

kaki ngayu jarruka bayan nyajil diburr bakal buban nganga manil bawal yijarril

<synth> If I find a scrub hen mound, I dig for the eggs, take only a few, and leave the rest so the hen keeps laying.


<translate> A big stingray lay still on the sandy bottom, and the children did not swim there.

Yawu yalbay jukara bada wunan, karrkay-karrkay kariku maraji yinyabu.

yawu yalbay jukar-a bada wuna-ny, karrkay-karrkay kariku maraji yinya-bu | stingray big sand-LOC below lie-PAST, child-child NEG swim there-LOC

yawu yalbay jukar bada wunay karrkay kari maraji yinya

<synth> A big stingray lay still on the sandy bottom, and the children did not swim there.


<translate> The lorikeets fought loudly over the tree, and the big noise carried right across the country.

Birrbirr kuli-ma-nya juku-ngu, kuku yalbay bubu-burr dungan.

birrbirr kuli-ma-nya juku-ngu, kuku yalbay bubu-burr dunga-ny | lorikeet rage-INCHO-SUB tree-LOC, sound big country-PERL go-PAST

birrbirr kuli juku kuku yalbay bubu dungay

<synth> The lorikeets fought loudly over the tree, and the big noise carried right across the country.


<translate> The two old friends met again after many years, embraced, and sat down to share their stories.

Jawun jambul nyaji-way baja wungar wubul-muny, karrba-way, bundan kuku daji-way.

jawun jambul nyaji-way baja wungar wubul-muny, karrba-way, bunda-ny kuku daji-way | friend two see-RECIP again year many-ABL, embrace-RECIP, sit-PAST word give-RECIP

jawun jambul nyajil wungar wubul karrbal bunday kuku dajil

<synth> The two old friends met again after many years, embraced, and sat down to share their stories.


<translate> The man cut himself while sharpening the spear, washed the cut in the creek, and bound it with soft bark.

Dingkar yaka-jin kalka nyurrba-nya, wawubajanga julurrin, dumbul kima-bu karrban.

dingkar yaka-ji-ny kalka nyurrba-nya, wawubaja-nga julurri-ny, dumbul kima-bu karrba-ny | man cut-REFL-PAST spear grind-SUB, creek-LOC wash-PAST, bark soft-INST bind-PAST

dingkar yakal kalka nyurrbal wawubaja julurril dumbul kima karrbal

<synth> The man cut himself while sharpening the spear, washed the cut in the creek, and bound it with soft bark.


<translate> The old man said: the grandchild carries the grandfather's name and country; when the old ones are gone, the grandchildren become the elders, and the law passes down unbroken.

Mukul-dingkarangka balkan: jija kami-mu burri kami-mu bubu karrbal; mukul-mukul dunga-nya, jija-karra mukul-mukul-mal, kuku bada dungay kari murrnga-ji.

mukul-dingkar-angka balka-ny: jija kami-mu burri kami-mu bubu karrba-l; mukul-mukul dunga-nya, jija-karra mukul-mukul-ma-l, kuku bada dunga-y kari murrnga-ji | old-man-ERG say-PAST: grandchild grandfather-POSS name grandfather-POSS country hold-NONPAST; old-old go-SUB, grandchild-PL old-old-INCHO-NONPAST, law down go-NONPAST NEG break-MID

negation subordinate inchoative ergative

mukul dingkar balkal jija kami burri bubu karrbal dungay mukul kuku bada murrngal

<synth> The old man said: the grandchild carries the grandfather's name and country; when the old ones are gone, the grandchildren become the elders, and the law passes down unbroken.


<translate> Who will look after grandmother? My aunt will take her in, my mother will bring food, and we grandchildren will gather firewood and water for her.

Wanya babi kujil? Ngayku mukul nyulu manil, ngayku ngamu mayi wundil, ngali jija-karra juku bana babi-nka manil.

wanya babi kuji-l? ngayku mukul nyulu mani-l, ngayku ngamu mayi wundi-l, ngali jija-karra juku bana babi-nka mani-l | who grandmother look.after-NONPAST? my aunt her take-NONPAST, my mother food bring-NONPAST, we grandchild-PL wood water grandmother-DAT get-NONPAST

wanya babi kujil ngayku mukul manil ngamu mayi wundil ngali jija juku bana

<synth> Who will look after grandmother? My aunt will take her in, my mother will bring food, and we grandchildren will gather firewood and water for her.


<translate> The two women dug for roots; their two dogs sat with them; I brought meat to the two of them; and they cooked it for the children.

Bula jalbu bangkan bakan; bulanga kaya jambul bulanji bundan; ngayu minya bulanka wundin; bula karrkay-karrkayka wajun.

bula jalbu bangkan baka-ny; bulanga kaya jambul bulanji bunda-ny; ngayu minya bulanka wundi-ny; bula karrkay-karrkay-ka waju-ny | they.two woman root dig-PAST; their.two dog two them.two.COMIT sit-PAST; I meat them.two.DAT bring-PAST; they.two child-child-DAT cook-PAST

bula jalbu bangkan bakal kaya jambul bunday ngayu minya wundil karrkay wajul

<synth> The two women dug for roots; their two dogs sat with them; I brought meat to the two of them; and they cooked it for the children.


<translate> The rope was plaited from strong bark-fibre; with it the men bound the raft, tied the bundle of spears, and lowered the load down the cliff.

Karra dumbul dandi-muny wukurrin; dingkarangka karra-bu marrakan dandi-bungan, kalka-karra dandi-bungan, yamba-yamba jalkar-muny bada wundin.

karra dumbul dandi-muny wukurri-ny; dingkar-angka karra-bu marrakan dandi-bunga-ny, kalka-karra dandi-bunga-ny, yamba-yamba jalkar-muny bada wundi-ny | rope bark-fibre strong-ABL weave-PAST; man-ERG rope-INST raft firm-CAUS-PAST, spear-bundle firm-CAUS-PAST, belongings cliff-ABL down carry-PAST

karra dumbul wukurril dingkar marrakan dandi kalka yamba-yamba jalkar wundil

<synth> The rope was plaited from strong bark-fibre; with it the men bound the raft, tied the bundle of spears, and lowered the load down the cliff.


<translate> The grandmother threaded small shells and red seeds onto a string; she gave the necklace to the young woman at her first ceremony, and the girl was proud.

Babingka milbar buban, kubirr-kubirr karra-nga bungan; nyulu jalbu-karrkay-nka bubu-wungar ngadiku-ngu dayan, jalbu-karrkay ngulkurr-man.

babi-ngka milbar buban, kubirr-kubirr karra-nga bunga-ny; nyulu jalbu-karrkay-nka bubu-wungar ngadiku-ngu daya-ny, jalbu-karrkay ngulkurr-ma-ny | grandmother-ERG shell small, red.seed string-LOC make-PAST; she girl-DAT ceremony first-LOC give-PAST, girl good-INCHO-PAST(=pleased)

babi milbar buban kubirr-kubirr karra bungal jalbu mayi bubu wungar ngadiku ngulkurr

<synth> The grandmother threaded small shells and red seeds onto a string; she gave the necklace to the young woman at her first ceremony, and the girl was proud.


<translate> Whose dog is this? This dog is my brother's. And whose house is that big one? That house belongs to the old people of this country.

Wanyamba kaya nyiku? Nyiku kaya ngayku yaba-mu. Wanyamba bayan yinya yalbay? Yinya bayan nyiku bubu-mu mukul-mukul-mu.

wanyamba kaya nyiku? nyiku kaya ngayku yaba-mu. wanyamba bayan yinya yalbay? yinya bayan nyiku bubu-mu mukul-mukul-mu | whose dog this? this dog my elder.brother-POSS. whose house that big? that house this country-POSS old-old-POSS

wanyamba kaya nyiku yaba bayan yinya yalbay bubu mukul

<synth> Whose dog is this? This dog is my brother's. And whose house is that big one? That house belongs to the old people of this country.


<translate> Why do you carry the spear even to the water? I carry it because a crocodile lives in that river; a man without a weapon is a man the crocodile calls food.

Wanyurringku yundu kalka bana-nka-baja wundil? Ngayu wundil, bilngkumu nyiku wawubaja-nga wunay; dingkar jarrngkurr-mundu, bilngkumungku nyulu mayi balkal.

wanyurringku yundu kalka bana-nka-baja wundi-l? ngayu wundi-l, bilngkumu nyiku wawubaja-nga wuna-y; dingkar jarrngkurr-mundu, bilngkumu-ngku nyulu mayi balka-l | why you spear water-side-also carry-NONPAST? I carry-NONPAST, crocodile this river-LOC live-NONPAST; man weapon-ABESS, crocodile-ERG him food call-NONPAST

wanyurringku yundu kalka bana wundil bilngkumu wawubaja wunay dingkar jarrngkurr mayi balkal

<synth> Why do you carry the spear even to the water? I carry it because a crocodile lives in that river; a man without a weapon is a man the crocodile calls food.


<translate> What did you dream last night? I dreamed of my dead father; he stood by the fire and spoke to me, but when I woke the camp was empty and cold.

Wanyu yundu wujurr ngadiku bijarr nyajin? Ngayu ngayku nganjan wulan bijarr nyajin; nyulu baya ngundu janan, nganya balkan, yambada ngayu daka-nya bayan maru-maru, ngiki.

wanyu yundu wujurr ngadiku bijarr nyaji-ny? ngayu ngayku nganjan wula-ny bijarr nyaji-ny; nyulu baya ngundu jana-ny, nganya balka-ny, yambada ngayu daka-nya bayan maru-maru, ngiki | what you night before dream see-PAST? I my father die-PAST dream see-PAST; he fire near stand-PAST, me speak-PAST, but I wake-SUB camp nothing, cold

wanyu yundu wujurr ngadiku bijarr nyajil nganjan wulay baya ngundu janay balkal dakal bayan maru-maru ngiki

<synth> What did you dream last night? I dreamed of my dead father; he stood by the fire and spoke to me, but when I woke the camp was empty and cold.


<translate> The stormbird calls again and again before the wet season, and the old people hear it and say the big rain is close.

Kurri-kurri yirrkan baja-baja bana-wungar ngadiku, bama mukul nyulu nganan, balkan kaba yalbay ngundu.

kurri-kurri yirrka-ny baja-baja bana-wungar ngadiku, bama mukul nyulu ngana-ny, balka-ny kaba yalbay ngundu | stormbird called again-again wet-season before, person old it heard, said rain big near

kurri-kurri yirrkal baja bana wungar ngadiku bama mukul nganay balkal kaba yalbay ngundu

<synth> The stormbird calls again and again before the wet season, and the old people hear it and say the big rain is close.


<translate> The scrub hen makes a big home of leaves and dirt on the ground, and the warmth of the leaves warms its young.

Jarruka bayan yalbay bungan juku-birra-ji bubu-ji, birra-bu nyungu karrkay ngiki-kari bungan.

jarruka bayan yalbay bunga-ny juku-birra-ji bubu-ji, birra-bu nyungu karrkay ngiki-kari bunga-ny | scrub.hen home big made tree-leaf-COMIT ground-COMIT, leaf-INST its child cold-without(warm) made

jarruka bayan yalbay bungal juku birra bubu karrkay ngiki

<synth> The scrub hen makes a big home of leaves and dirt on the ground, and the warmth of the leaves warms its young.


<translate> The kingfisher sits on a low branch above the creek, watches the water, and drops down to catch a small fish.

Milman juku-buban wawubaja wangkar wunan, bana nyajin, bada daran kuyu buban karrban.

milman juku-buban wawubaja wangkar wuna-ny, bana nyaji-ny, bada dara-ny kuyu buban karrba-ny | kingfisher branch-small creek above sat, water watched, down fell fish small caught

milman juku buban wawubaja wangkar wunay bana nyajil bada daral kuyu karrbal

<synth> The kingfisher sits on a low branch above the creek, watches the water, and drops down to catch a small fish.


<translate> The parrot cracks the hard seed with its strong head, drops the shell, and eats the soft inside.

Yinjul diburr dandi dukul-bu kunbayn, milbar daran bawan, mayi maru-maru nukan.

yinjul diburr dandi dukul-bu kunbayn, milbar dara-ny bawa-ny, mayi maru-maru nuka-ny | parrot seed hard head-INST finished(cracked), shell fell left, food soft ate

yinjul diburr dandi dukul kunbayn milbar daral bawal mayi nukal

<synth> The parrot cracks the hard seed with its strong head, drops the shell, and eats the soft inside.


<translate> The old woman said the eagle is the boss of all the birds, for it flies the highest and sees the whole country at once.

Wulbumanangka balkan wandi buyi wubul-mu maja, nyulu jarra-jarra-baja marra-warri, bubu wubulku muru nyajil.

wulbuman-angka balka-ny wandi buyi wubul-mu maja, nyulu jarra-jarra-baja marra-warri, bubu wubul-ku muru nyaji-l | old.woman said eagle bird all-POSS boss, it high-more fly, country all one-LOC(at.once) sees

wulbuman balkal wandi buyi wubul maja jarra-jarra marra-warri bubu nyubun nyajil

<synth> The old woman said the eagle is the boss of all the birds, for it flies the highest and sees the whole country at once.


<translate> The ducks flew up all together off the swamp with a great noise when the eagle came over them.

Nili-nili wubul daburri-muny wangkar muru marra-warri kuku-yalbay-bu, wandi jana wangkar kada-nya.

nili-nili wubul daburri-muny wangkar muru marra-warri kuku-yalbay-bu, wandi jana wangkar kada-nya | duck many swamp-ABL up one-LOC(together) flew noise-INST, eagle them over come-SUB

nili-nili wubul daburri wangkar nyubun marra-warri kuku yalbay wandi kaday

<synth> The ducks flew up all together off the swamp with a great noise when the eagle came over them.


<translate> The crows gathered in the tall tree and called together, and the old man said they had found a dead animal nearby.

Waja wubul juku-kalbay-mba muru-manin yirrkan muru, mukul-dingkar balkan jana minya-wulan milbin ngundu.

waja wubul juku-kalbay-mba muru-ma-ni-ny yirrka-ny muru, mukul-dingkar balka-ny jana minya-wulan milbi-ny ngundu | crow many tree-tall-LOC gathered called together, old-man said they animal-dead found near

waja wubul juku kalbay muru yirrkal nyubun mukul dingkar balkal minya wulay milbil ngundu

<synth> The crows gathered in the tall tree and called together, and the old man said they had found a dead animal nearby.