Monthly Archives: July 2010

NYUNGAR Words: manga connections

What can ‘nest’, ‘barb’, ‘spear’, ‘leaf’, ‘hair’ and ‘shoulder’ have to do with one another? They all appear to be linked through ‘manga / munga’.

 

The basic idea appears to be ‘strand’, ‘thread’.

 

NEST

A nest is composed of many strands:

“munga” manga = “a nest” nest: [4] Grey 1840 [:120:45] [NYUNGAR]

“Mân-ga” manGa = “Bird, (nest of)” nest: Symmons, Charles [:7:55] [NYUNGAR]

 

BARB

Grey, below, links ‘barb’ and ‘hair’. A barb is a single point, and a hair a single strand.

“mun-gar” munGa = “barb, a; hair” barb: [4] Grey 1840 [:210:11] [NYUNGAR]

“Man-gar” manGa = “Barb of a spear …” barb: Moore 1842 [:68:21] [NYUNGAR]

 

SPEAR

Whether Hassell below was correct or not in stating ‘munga’ meant a type of ‘spear’ is not known. The reference could have been to ‘barb’, a feature of the spear concerned:

“mungar” munga = “hunting spears” spear: [11] Hassell AA 1894 [?] [:293:36] [NYUNGAR]

“mungay” manga = “fishing spears” spear: [11] Hassell AA 1894 [?] [::] [NYUNGAR]

 

Salvado defines ‘reed spear’: ‘gidyi’ is a common word for ‘spear’; and ‘reed’ is yet another ‘strand’.

“mangarghichi” manga gidyi = “spear, reed” barb spear: [8] Salvado 1851 [:388:45] [NYUNGAR]

 

LEAF

Symmons in describing fig leaves uses ‘leaf’ (‘manga”) with a plural marker: ‘-ra’:

“Mân-ga-ra” manGara = “Hottentot fig (leaves of)” leaf: Symmons, Charles [:7:29] [NYUNGAR]

 

HAIR

The following examples indicate that ‘manga’ also stood for hair. ‘gada’ means ‘head:

“munga” munga = “hair” hair: [23] Buller-Murphy [:279:43] [Dordenup [Wardandi]]

“mungar” munga = “hair of the head” hair: [10 (n)] Curr [:280:23] [Kaniyang]

“karta munga” gada manga = “hair (on head)” hair: [23] Buller-Murphy [:280:5] [Dordenup [Wardandi]]

“katta mangara” gada mangara = “hair of the head” hair: [6] Brady 1845 [:280:11] [NYUNGAR]

 

SHOULDER

This last example would suggest that the wordlist compilers might have erred. ‘Hair’ might have reached the ‘shoulder’, giving rise to misunderstanding. But who is to say now whether they were right or wrong?

“monga” manga = “shoulder” shoulder: [3] Lyon 1833 [:375:28] [NYUNGAR]

“mongo” manga = “shoulder” shoulder: [8 (E)] Salvado [:375:29] [Balardung]

 

 

NYUNGAR Words: windu: old

It often happens that a word appears in a list, with alongside it a simple translation, such as ‘windu’: ‘old’

“Win-do” windu = “Old” decrepit: Symmons, Charles [:10:31] [NYUNGAR]

“windo” windu = “man, an old” decrepit: [5] Symmons 1841 [:319:48] [Wajuk]

There being several additional examples in the wordlists of ‘windu’, an idea emerges that ‘windu’ is not so much ‘old’ as a characteristic of ageing — ‘bad’, ‘thin’, ‘useless’ or ‘worn out’:

“win-do” windu = “old; useless; worn out” decrepit: [4] Grey 1840 [:339:46] [NYUNGAR]

“windo” windu = “bad” bad: [9] Moore 1884 [:208:7] [NYUNGAR]

“uindo” windu = “thin” thin: [8 (N)] Salvado [:410:16] [Balardung]

“windo” windu = “useless” decrepit: [6] Brady 1845 [: 427:46] [NYUNGAR]

“windo” windu = “worn out” decrepit: [9] Moore 1884 [: 447:21] [NYUNGAR]

Investigation of the root ‘win’ yields additional insights:

“bal wenat” bal winad = “He is dead (he dead)” he dead: Bates Grammar [:71:23] [Wajuk]

“bal wenin” bal winin = “he is dead” he dead: [14 (n)] Bates [:284:12] [Kaniyang]

In the above examples, ’win’ is about ‘death’‘

bal is the pronoun ‘he’, ‘him’, while ‘-ad’ is a suffix attached to nouns, and ‘-in’ is another often attached to verbs.

 

Another example confirms the ‘death’ connotation:

“Winatding” winading = “(N. E. dialect.) Dead; derived from or connected in some way with Wynaga, dead.” dead: Moore 1842 [:106:8] [NYUNGAR]

Moore indicated in numerous other instances that the suffix –aga is the past tense marker. Two of these follow:

“Bimban” bimban = “Pres. part., Bimbanwin, or Bimbanan; past tense, Bimban-agga. To kiss.” kiss: Moore 1842 [:12:9] [NYUNGAR]

“Yilbin” yilbin = “Pres. part., Yilbinin; past tense, Yilbinagga, To glance off; to graze.” graze: Moore 1842 [:113:18] [NYUNGAR]

Consequently ‘ wanaga’ may be taken to mean ‘die did’ (did die, died):

“Wynaga” wanaga = “…dead.]” die did: Moore 1842 [:106:8.1] [NYUNGAR]

The root ‘win’ now appears to be ‘wan’. The following suggest it might be the same with an altered sound or spelling:

“wain” wan = “die” die: [11] Hassell AA 1894 [?] [:254:15] [NYUNGAR]

“wanign” wanan = “fear; fright; terror” fear: [23] Buller-Murphy [:171:46] [NYUNGAR]

“waininger” waningir = “coward” coward: [23] Buller-Murphy [:245:1] [Dordenup [Wardandi]]

“wanni” wani = “die, to” die: [6] Brady 1845 [:254:21] [NYUNGAR]

“waining” waning = “dead” dead: [10 (r)] Curr [:252:15] [Balardung]

“waining” waning = “thirsty” thirsty: [10 (p)] Curr [: 411:9] [Kaniyang]

So far all the associations with ‘win’, ‘wan’ have been negative. In the above examples, ‘die’, ‘fear’, ‘coward’ and ‘thirsty’,are all negative, the last perhaps representing ‘dying of thirst’.

 

In the next example the expression ‘wan yurdu’ continues the negative outlook. Its literal translation might be ‘bad forehead’ rather than the ‘indisposed’ Moore has offered:

“Wan-yur-du” wan yurdu = “Indisposed.” ill: Moore 1842 [:100:14] [NYUNGAR]

“yoordo” yurdu = “forehead” forehead: [3] Lyon 1833 [:268:52] [NYUNGAR]

“yurdo” yurdu = “forehead, the” forehead: [6] Brady 1845 [:269:2] [NYUNGAR]

However, ‘wan’ does not always have negative connotations:

“won-gin” wangin = “living; green – when applied to wood, leaves” green: [4] Grey 1840 [:313:31] [NYUNGAR]

“wang-en” wangin = “well” healthy: [6] Brady 1845 [: 435:34] [NYUNGAR]

“wanjin” wandyin = “sound” sound: [23] Buller-Murphy [:387:20] [Dordenup [Wardandi]]

‘sound’ in the last example, would appear to have the meaning opposite to ‘rotten’. The last example, spelt ‘wanjin’ raises the recurring problem of how to transcribe ‘g’ of the wordlist compilers, notably in the two preceding examples, as in ‘gift’ and ‘gibbon’ —or sounding as ‘j’ as in ‘gist’? and ‘giblet’?

 

In summary, the root ‘win/wan’ seems to have the connotation of ‘languish’, different suffixes elaborating on the meanings. In the case of the suffix ‘gin/dyin’, it appears to have the opposite connotation: ‘flourish’.

NYUNGAR Words: gur / garu: ‘again’, ‘more’

A large number of Nyungar words end in -gur but no common thread jumps out to suggest a meaning.
‘gur’ also occurs on its own, as does the similar ‘garu’:

“garoo” garu = “more, (beeliar)” more: [3] Lyon 1833 [:325:42] [NYUNGAR]

“kar-ro” garu = “again; more” again: [4] Grey 1840 [:199:41] [NYUNGAR]

“kor, kor” gur = “Again” again: Bates Grammar [:75:8] [NYUNGAR]

“Garro” garu = “Again; then.” again: Moore 1842 [:40:11] [NYUNGAR]

The meanings are ‘again’, and ‘more’, conveying a repetitive idea. Bates provided examples:

“benan kor jinan” binan gur dyinan = “tomorrow morning you will see me again” tomorrow again see: [14 (t) (v)] Bates [: 418:30] [Wajuk]

“ŋanya kor yenaga” nganya gur yinaga = “I went again” I again go did: Bates Grammar [:74:26] [NYUNGAR]

and Buller-Murphy noted a persisting difficulty with flies — ‘fly again’:

“nooduck koran” nudag guran = “again” fly again: [23] Buller-Murphy [:199:38] [Dordenup [Wardandi]]

SYDNEY

However, what makes the word especially interesting is its link, or coincidence, with the Sydney language (‘Biyal Biyal, or BB):

“Gore gore” gura gura = “More more” more: Dawes (b) [b:8:8] [BB]

“Go-ray” gura = “More” more: Anon (c) [c:17:9] [BB]

“Curra” gura = “More” more: Southwell [148.1:19] [BB]

 

The surveyor Mathews, who recorded many languages, noted a Darkinyung use, just to the northward of Sydney

“gurai” gurai = “Several” several: Mathews DARK 1903 [274:33.3] [Dark]

 

 

William Dawes, the first and greatest recorder of the Sydney language, seemed pleased to note that ‘gur’ more or less rhymed with its English counterpart ‘more’:

 

“[Wéaling white man gore?]” gura = “[What does white man say for ‘gore’? Answer: More.]” more: Dawes (b) [b:26:7.3] [BB]

and he provided another sentence example, recording a moment when his young informant sought warmth in front of a winter fire, naked, before putting on the clothes he had provided:

“Goredyú tágarin” guradyu dagarin = “I more it (that is I take more of it) from cold …” more I cold from: Dawes (b) [b:28:1.1] [BB]

 
Still further examples establish ‘gur’ and its variants as meaning ‘more’, ‘again’, in Sydney:

 

“Wålumibámi góre badyü´lgo” walumibami gura badyalgu = “When will you be sick again” when thou more ill-towards: Dawes (b) [b:26:5.1] [BB]

““Curra-Bar-do”” gura badu = “More water” more water: Southwell [148.1:20] [BB]

 

“Brúwi kar˙adyuwi ngábüng” buruwi garadyuwi ngabang = “(All) three have large breasts—that is: They are all three women grown” three increase did they-all breast: Dawes (b) [b:35:3] [BB]

 

 

 

A particular puzzle remains — ‘did-yer-re-goor’:

“Did-yer-re-goor” diyi dyiri gur = “Enough or I am satisfied” enough: Anon (c) [c:17:10] [BB]

“Didgerry-goor” diyi dyiri gur = “Only a little bit more” enough: Anon (c) [c:19:7.1] [BB]

“Did-yerre-goor” diyi dyiri gur = “No more” enough: Anon (c) [c:11:2] [BB]

“Didgerry-goor” didyiri gur = “I thank you” enough: King MS [402:20] [BB]

“Didgerry-goor Wogul Banne” didyiri gur wagal bani = “I thank you for one bit” enough, one-lacking: King MS [402:21] [BB]

This expression was recorded several times, with estimates as to its meaning. These boil down to the idea of ‘enough’. But what were the component parts of the ‘enough’ concept?

 

 

 

 

 

The difficulties for ‘did-yer-re-goor’ are:
—it is not known how properly to transcribe it, and two versions are given in the above examples;
—it is not known what ‘dyiri’ might mean;
—did the opening syllable stand for ‘diyi’, meaning ‘this’?
—could ‘dyiri‘ have been the ‘proprietive’ suffix: ‘having’? It is not unlike the equivalents in the NSW language names ‘Wira-dhuri‘ and ‘Kamil-arai‘ — ‘wira’-having, ‘gamil’-having, ‘wira’ and ‘gamil’ being the words for ‘no’ in those languages, a distinctive word (often ‘no’) being a common way of naming a language. (While the complementary ‘privative’ or ‘lacking’ suffix was clear in BB (‘-buni’), the ‘having’ form was not indicated in any of the wordlists.)

 

 

 

Australian indigenous languages did not have the politeness terms (‘good morning’, ‘please’, ‘thank you’, ‘how do you do?’ of English and European languages) but for modern day purposes such terms are sought for. ‘did-yer-re-goor’ has been adopted by some in Sydney for ‘thank you’, but that is not what it meant.

Could the literal translation possibly have been ‘this-having more’?

 

 

NYUNGAR Words: through / pierce / intend

On p. 283 of A Nyoongar Wordlist from the Southwest of Western Australia (Bindon and Chadwick, 1992) there is an entry of which the following is an adaptation:

“gur-rab-a-ra” gurabara = “[(wangurt yugow) having pierced through]” hole: [4] Grey 1840 [:283:21.1] [NYUNGAR]

This entry started off a trail of enquiry in which the following played a part:

—gurubara: hole

—wangurd: ???

—yugawu: stand

—pierce

—through

—hole

—intend

 

HOLE

“gur-rab” gurab = “hole, a; a hollow place” hole: [4] Grey 1840 [:290:35] [NYUNGAR]

“ka-ri-pa” gariba = “cave (or hole of any sort)” cave:[19] Isaacs 1949 [:233:30] [NYUNGAR]

“gãrrab” garab = “hole [cave; hollow]” hole: [9] Moore 1884 [:290:29] [NYUNGAR]

“karup” garab = “nostrils” hole: [3] Lyon 1833 [:337:20] [NYUNGAR]

“gur-rab” gurab = “hole, a; a hollow place” hole: [4] Grey 1840 [:290:35] [NYUNGAR]

From the above it seems clear that ‘garab’ and like forms convey the idea of ‘hole’. And from the following it seems there may be the possibility of a suffix denoting plurality:

“Garrabara” garabara = “Full of holes; pierced with holes.” hole: Moore 1842 [:40:4] [NYUNGAR]

“gur-rab-a-ra” gurabara = “[(wangurt yugow) having pierced through]” hole: [4] Grey 1840 [:283:21.1] [NYUNGAR]

 

 

 

 

 

yugawu: stand

According to Moore, ‘yugawu’ means roughly ‘stand’:

“Yugow” yugawu = “…To be; to stand; to exist.” stand: Moore 1842 [:114:24] [NYUNGAR]

“yugow” yugawu = “stand, to” stand: [9] Moore 1884 [:392:13] [NYUNGAR]

It is used in combinations such as the following:

“ira-yugow” yira yugawu = “stand up, to” high stand: [6] Brady 1845 [:392:18] [NYUNGAR]

“Gurdubakkan-yugow” gurdu bagan yugawu = “To want; as Ngadjo marynak gurdu bakkanyugowin, I want flour or food.” want [heart hurt stand]: Moore 1842 [:45:13] [NYUNGAR]

 

“Kobbalobakkan-yugow” gabalu bagan yugawu = “To want. To hunger for a thing.” want [belly hurt stand]: Moore 1842 [:58:20] [NYUNGAR]

 

“yu-gow-murrijo” yugawu muridyu = “run, to; (literally) stand & go” stand move: [4] Grey 1840 [:365:25] [NYUNGAR]

And in the present example, there is ‘wangurd yugawu’ indicated in the first example as meaning ‘having pierced through’.

 

PIERCE

Consider first the possibilities of ‘pierce’, and then ‘through’.

“dtan” dan = “pierce, to; penetrate; make an opening” pierce: [4] Grey 1840 [:349:24] [NYUNGAR]

“Dtan” dan = “pierce” pierce: Symmons, Charles [:16:36] [NYUNGAR]

“Dtan” dan = “Penetrate, to” pierce: Moore 1842 [:150:32] [NYUNGAR]

“dorn” durn = “pierce” pierce: [24] Hassell, Edney [:349:20] [NYUNGAR]

“dorn” durn = “pierce” pierce: [23] Buller-Murphy [:349:21] [Dordenup [Wardandi]]

These records suggest ‘dan’ as a probability for ‘pierce’ rather than ‘wangurd’.

 

THROUGH?

Could ‘wangurd/wagurd/wagad’ mean ‘through’?

“wau-gurt” wagurd = “through; pierced through” through pierce [?]: [4] Grey 1840 [: 413:35] [NYUNGAR]

“wau-gurt” wagurd = “pierced through” through pierce [?]: [6] Brady 1845 [:349:27] [NYUNGAR]

“wau-gart” wagad = “through; pierced through” pierce: [9] Moore 1884 [: 413:34] [NYUNGAR]

“Waugard dtan” wagad dan = “To pierce through.” through pierce [?]: Moore 1842 [:103:8] [NYUNGAR]

As Australian indigenous languages use suffixes for meanings in place of the prepositions of English, and as ‘wangurd/wagad’ is not a suffix, and as ‘through’ is a preposition, then what is ‘wangurd/wagurd/wagad’?

 

INTENTION

Moore offers a suggestion of ‘intention’ in the following:

“Ordak” wurdag = “A particle affixed to verbs, signifying to intend; to purpose….” intend: Moore 1842 [:94:5] [NYUNGAR]

“Ordakbarrang” wurdag barang = “… to intend to take…: Moore 1842 [:94:5.2] [NYUNGAR]

“Ordak dtan” wurdag dan = “…to intend to pierce.” intend pierce: Moore 1842 [:94:5.1] [NYUNGAR]

ENDNOTES

Two matters remain for clarification:

—’wangurd’ or ‘wagurd/wagad’

—’wurdag’ or ‘wagurd/wagad’ (intention)

 

Note that the first record cited in this ‘post’ is Grey’s, of 1840—the earliest of these records:

“wangurt yugow” wangurd yugawu = “(wangurt yugow) having pierced through” pierce: [4] Grey 1840 [:283:21] [NYUNGAR]

Grey uses ‘wangurt’. Subsequent wordlists feature “wau-gurd” and variants, including by Grey. It would seem likely that the letter ‘n’ may have been misread as ‘u’, and the mistake thereafter compounded by copying (unless Grey’s original ‘wangurt’ were the mistake).

 

As for ‘wurdag’ (intention), in the Nyungar languages the phenomenon of inversion occurs, known as ‘metathesis’, where sounds or syllables within a word are transposed.

‘wurdag’ displays this feature with respect to ‘wagurd’.

 

 

 

 

 

 

 

 

NYUNGAR Words: yuda

‘yuda’ occurs in all the following expressions connected with flowering plants:

“beljie-ah-yootah-boolyah” bildyiya yuda bulya = “leschenaultia (blue flowering bush)” blue shrub flowering: [16] Hammond [:309:41] [NYUNGAR]

“beljie-yootah-kwiljee” bildyi yuda gwildyi = “runner, red (red flowering climber)” red runner: [16] Hammond [:365:31] [NYUNGAR]

“{beljie-yootah, boolyah}” bildyi yuda = “everlasting, red” red flower : [16] Hammond [:264:30.01] [NYUNGAR]

“beljie-yootah, bounuh” bildyi yuda buna = “gum, red-flowering” red flower tree: [16] Hammond [:279:2] [NYUNGAR]”bounuh-yootah” buna yuda = “kangaroo paw (stick bush)” kangaroo paw: [16] Hammond [:302:37] [NYUNGAR]

“kahta-ninda-yootah” gada ninda yuda = “orchid, spider (head & tail flower)” orchid: [16] Hammond [:342:15] [NYUNGAR]

“yallominee-yootah-bounuh” yalumini yuda buna = “bush, smoke” smoke bush: [16] Hammond [:229:46] [NYUNGAR]

“yooljee-ah-mun-gyt-yootah” yuldyiya mangad yuda = “banksia” banksia: [16] Hammond [:209:42] [NYUNGAR]

“yooljee-ah-mun-gyt-yootah” yuldyiya mangad yuda = “tree, banksia (yellow honey flower)” banksia: [16] Hammond [: 421:10] [NYUNGAR]

 

 

From this is would seem the best interpretation of ‘yuda’ is ‘flower’.

 

Other vocabulary that can be deduced:

bildyi: red/blood

bulya: [normally ‘magic/evil spirit; so possibly a transcription error for ‘buna’]

gwildyi: climber, creeper [?]

buna: wood, tree, stick

gada: head

ninda: tail

yalumini: white (bright?); moon, smoke (both being white/bright)

yuldyiya: yellow

mangad: sweet, honey, nectar, sugar — hence sweet things such as banksia flowers

 

Further support from the records:

“bil-jee” bildyi = “blood” blood: [16] Hammond [:219:43] [NYUNGAR]

“biljie” bildyi = “red (same as for blood)” red: [16] Hammond [:360:8] [NYUNGAR]

“boo-na” buna = “wood” wood: [4 (a)] Grey [: 446:42] [Wajuk]

“boona” buna = “tree; wood; stick” tree: [23] Buller-Murphy [: 420:42] [Dordenup [Wardandi]]

“cata” gada = “head” head: [8] Salvado 1851 [:284:38] [NYUNGAR]

“kat-ta” gada = “head” head: [5] Symmons 1841 [:284:51] [Wajuk]

“yallominee” yalumini = “moon” moon: [16] Hammond [:325:7] [NYUNGAR]

“yallominee” yalumini = “white (same as moon)” white: [16] Hammond [: 438:45] [NYUNGAR]

 

“Neent” nind = “Tail” tail: Nind, Scott [:4:44] [NYUNGAR]

“neent” nind = “tail” tail: [2] Nind 1831 [:403:34] [NYUNGAR]

“neander” niyandir = “tail” tail: [24] Hassell, Edney [:403:35] [NYUNGAR]

“neint” niyind = “tail” tail: [11] Hassell AA 1894 [?] [:403:38] [NYUNGAR]

“yool-jie-ah” yuldyiya = “yellow” yellow: [16] Hammond [: 449:29] [NYUNGAR]

 

“mungitch” mungidy = “honey, sweet, sugar” sweet: [24] Hassell, Edney [:291:1] [NYUNGAR]

“mungitch” mangidy = “banksia; honey; sweet; sweetly; sugar” nut: [23] Buller-Murphy [:210:8] [Dordenup [Wardandi]]

“mungyt” mangad = “sugar; honey; anything sweet” nectar: [15] Hammond [:399:3] [NYUNGAR]

Observations

—’yuda’ would seem to mean ‘flower’, not ‘bush/shrub’

—’bulya’ (3rd example) might be a transcription error, given that ‘buna’ appears in the example following, having the same form

—’mangad’ would seem to mean ‘sweet’. This word was considered in a previous post, where is was suggested it might really mean ‘ant’. Perhaps there is a connection in ‘sugar ant’, Australian ants.

 

 

 

 

 

 

Nyungar words: mangad: aunt / ant / any

English commonly has specific words to express shades of meaning. It has, for example, endless words for colour names: not only ‘red’ but ‘scarlet’, ‘crimson’, ‘vermilion’, ‘pink’ and so on. Australian indigenous languages might have words for ‘white’, ‘black’, ‘red’, ‘green’ and perhaps ‘yellow’, with ‘black’, for example, being also the word for ‘night’, and the other colour words being terms for entities of the colour concerned.
Indigenous languages were specific about some matters of concern, notably family relationships: ‘son’, ‘father’, ‘father’s sister’, ‘father’s father’ and many more. English terms have been adopted to approximate this usage: ‘uncle’, ‘aunt’, ‘mother-in-law’ and the like. The European term ‘aunt’ does not distinguish between ‘father’s sister’ and ‘mother’s sister’, and likewise for ‘uncle’. For Europeans, this lack of precision does not much matter.

“mun-gat” manGad = “ant” aunt: [4] Grey 1840 [:202:32] [NYUNGAR]

“Mân-gat” manGad = “Aunt” aunt: Symmons, Charles [:4:4] [NYUNGAR]

“Man-gat” manGad = “Aunt; mother-in-law.” aunt: Moore 1842 [:69:3] [NYUNGAR]

“man-gat” manGad = “mother-in-law” mother-in-law: [5] Symmons 1841 [:327:35] [Wajuk]

 

In the database from which the above extracts are taken there are ten examples similar to the above entries. All of the ten are provided by Grey, Moore or Symmons, and of these, Grey (1840), is the earliest. As in much of the database, it seems that one source copied copiously from another.

 

As can be seen from the first record above, Grey stated that ‘manGad’ meant ‘ant’. Subsequently all family relationship interpretations of ‘mangad’ (for it had other quite different meanings too) were not ‘ant’ but ‘aunt’ or ‘mother-in-law’, i.e. senior female relatives. On the basis of 9 to 1, I opted for ‘aunt’ for Grey’s word, assuming he had made a recording error. But perhaps he was right, and the copyists were wrong in their transcriptions of his work. When once an error is made, further copying compounds a blunder.

 

Sydney is far away, but nevertheless there is at times some relationship among the indigenous languages. All the Pama-Nyungan languages of most of the continent had a common origin. Over immense time, as the peoples spread over the continent, separate languages evolved.

 

In the Sydney language (which I have termed Biyal Biyal, abbreviated to BB), one word for ‘ant’ is ‘mang’—close to ‘mangad’.

 

“Mong” mang = “Ant …” ant: Painters [:] [BB]

“Mong” mang = “Small brown ant” ant: Brown, Rbt: Georges R [264.72:2] [DgR]

“Mon” man = “Any” ant: Anon (c) [c:31:15] [BB]

“Mong” mang = “An ant” ant: King in Hunter [409.2:19] [BB]

“muun” mun = “ant (green)” ant: KAOL Ridley [KML] [20:18] [Kamilaroi]

“mu-un” mun = “Greenheaded ant” ant: Mathews KML/Dwl [278.5:9] [Kamilaroi]

“Moon” mun = “Small black ant” ant: SofM 1900 05 21 [Tibbetts] [63:38] [WIRA]

Similar words are found in the inland NSW languages Wiradhuri and Kamilaroi, as can be seen from the bottom three examples above.

 

Of course this might just be a coincidence: ‘mangad’ in Nyungar, ‘mang’ or ‘mun/man’ in certain NSW languages.

 

And finally there is another curiosity concerning ‘ant’. In the ‘Anon’ notebook record of BB vocabulary compiled around 1790 a transcription error was made in copying a rough note into the governor’s word list, as the middle item in the following extract shows:

 


It was not ‘Any’ but ‘Ant’ that should have been written.

NYUNGAR Words: murdu, murda: high/deep hard/firm bald rat young night

There seem to be two distinct concepts here, one or the other possibly underlying several of the additional ideas presented below.
HIGH/DEEP

“mor-da” murda = “high; steep; deep” high: [4] Grey 1840 [:289:6] [NYUNGAR]

“moorda” murda = “blue mountains” high: [3] Lyon 1833 [:221:4] [NYUNGAR]

“marda” mada = “hill” hill: [10 (q)] Curr [:289:30] [Natingero]

“Mordo” murdu = “A mountain. …” hill: Moore 1842 [:77:5] [NYUNGAR]

“Mordak” murda[a]g = “Deep” deep: Moore 1842 [:129:8] [NYUNGAR]

“moodark” murda[a]g = “deep; depth” deep: [23] Buller-Murphy [:253:17] [Dordenup [Wardandi]]

“Mordak” murda[a]g = “Deep; steep, or high.” deep: Moore 1842 [:77:1] [NYUNGAR]

“mor-dak” murda[a]g = “hole in ground that by-yu is buried in” hole: [4] Grey 1840 [:290:36] [NYUNGAR]

“Murdong” murdang = “A mountaineer.” mountaineer: Moore 1842 [:79:11] [NYUNGAR]

“Murdar” murda = “(K.G.S.) A species of fish.” fish: Moore 1842 [:79:8] [Minang]

“[muda, murdo]” murdu = “whiting (fish)” whiting: [13] Rae [: 440:14.2] [NYUNGAR]

‘high’ suggests ‘hill’, and ‘mountaineer’;

‘deep’, which is another way of considering the vertical dimension, suggests a ‘hole in the ground’; and ‘fish’, insofar as the indigenous informant might have been pointing at one and said it was ‘deep’, this word having been mistaken for the word for ‘fish’.

 

“Mordakanan” murda[a]ganan = “Drown, to, active verb” drown: Moore 1842 [:130:14] [NYUNGAR]

“Mordakal-ap” murda[a]galab = “Drowned, to be drowned” drown: Moore 1842 [:130:15] [NYUNGAR]

 

 

To ‘drown’ is likewise associated with ‘deep’, the above ‘murda’ examples featuring the possessive suffix ‘-ag’, and the continuative ‘-an’ (in the first instance repeated as ‘-anan’.

 

HARD/FIRM

“murdoin” murduwin = “firm” firm: [9] Moore 1884 [::] [NYUNGAR]

“moor-doo-een, moordoo-een” murduwin = “hard; unpleasant to lie on” firm: [4] Grey 1840 [:282:43] [NYUNGAR]

“moor-doo-een” murduwin = “strong; powerful” firm: [4] Grey 1840 [:398:18] [NYUNGAR]

“murrt” murd = “penis” penis: [22] Gray 1987 [:348:16] [NYUNGAR]

While there are fewer sources for ‘hard/firm’, error nevertheless seems unlikely in view of the ‘expressions’ provided at the end of this post.

 

Linking ‘hard’firm’ to ‘penis’ is speculative, but might be apt under certain circumstances.

 

FURTHER EXTENSIONS TO THE ‘hard/firm’ CONCEPT

YOUNG

“mordie” murdi = “young” young: [24] Hassell, Edney [: 452:34] [NYUNGAR]

“mordie moragut” murdi muragad = “young man” young male: [23] Buller-Murphy [: 453:12] [Dordenup [Wardandi]]

“mordie boona” murdi buna = “sapling (young tree)” young stick: [23] Buller-Murphy [:367:2] [Dordenup [Wardandi]]

“mordie yorger” murdi yagir = “young woman” young woman: [23] Buller-Murphy [: 453:22] [Dordenup [Wardandi]]

“{marleet, mardung} ” madang = “{brother, younger}” brother: [10 (s)] Curr [:228:4.2] [Minang]

“mardial” madyal = “brother, younger” brother: [10 (k)] Curr [:228:5] [Kaniyang]

NUT

“Marda” mada = “Nut, York nut” nut: Moore 1842 [:148:29] [NYUNGAR]

BALD / BARE

“marda” mada = “bald” bald: [6] Brady 1845 [:209:5] [NYUNGAR]

“Marda” mada = “Bald …” bald: Moore 1842 [:70:8] [NYUNGAR]

“mardi” madi = “bald” bald: [9] Moore 1884 [:209:7] [NYUNGAR]

“mur-da” murda = “bald” bald: [4] Grey 1840 [:209:8] [NYUNGAR]

“moordu” murdu = “head, back of” head: [3] Lyon 1833 [:285:21] [NYUNGAR]

‘young’ things might be perceived as ‘firm’;

A ‘nut’ might be ‘hard’;

and a ‘bald’ head might be regarded, like a stone which it somewhat resembles, as ‘hard’ too; the same would apply to ‘the back of the head’.

 

MORPHOLOGICAL OBSCURITIES

The following resemble ‘murdu/murda’ but do not seem linked by meaning to the foregoing.

 

NIGHT / DARK [ERROR [?] ‘night’ words: mand…, mara…, maya…]

“moordong” murdang = “dark” night: [10 (e)] Curr [:250:24] [NYUNGAR]

“Mard-angwin” madangwin = “Hunting, by moonlight” hunt: Moore 1842 [:140:18] [NYUNGAR]

“mardangwin” madangwin = “hunting by the light of the moon” hunt: [6] Brady 1845 [:293:34] [NYUNGAR]

RAT / MOUSE

“mort” murd = “kangaroo rat, kind of” kangaroo rat: [11] Hassell AA 1894 [?] [:302:48] [NYUNGAR]

“moor-da” murda = “mouse, ground” rat: [19] Isaacs 1949 [:328:35] [NYUNGAR]

“mardo” madu = “mouse sp.” rat: [9] Moore 1884 [:328:28] [NYUNGAR]

“morder” murdir = “rat, marsupial” rat: [24] Hassell, Edney [:359:22] [NYUNGAR]

“Murdo” murdu = “In vain.” futile: Moore 1842 [:79:9] [NYUNGAR]

It is possible that the ‘night’ references were poorly recorded, as there are numerous examples in the word lists based on such stems as ‘mand…’, ‘mara…’ and ‘maya…’ So these ‘night’ instances, including ‘hunting’, might perhaps be disregarded in the present context.

 

In the case of ‘rat/mouse’, the only possible link would seem to be through ‘deep’, these animals perhaps making use of holes in the ground.

 

As for ‘in vain’, so far no support for this has arisen from the word lists.

 

EXPRESSIONS

It is intriguing to see how the indigenous people combined words to describe concepts.

 

“kattidj murdoinan” gadidy murduwinan = “fix the attention upon” hear firm-ing: [6] Brady 1845 [:267:49] [NYUNGAR]

“Kattidjmurdoinan” gadidy murduwinan = “To mind; to fix your attention upon.” hear firm-ing: Moore 1842 [:58:5] [NYUNGAR]

“Kattamordo” gada murdu = “…The mountains; the high head. The … Darling range of hills…” head high: Moore 1842 [:57:21] [Wajuk]

“Katta Marda” gada mada = “[Bald; as Katta Marda, bald-headed.]” bald: Moore 1842 [:70:8.1] [NYUNGAR]

“katta marda” gada mada = “bald headed” bald: [6] Brady 1845 [:209:11] [NYUNGAR]

 

“bidimurduin” bidi murdwin = “powerful” strong: [9] Moore 1884 [:354:46] [NYUNGAR]

“bidi-murduin” bidi murdwin = “strong” strong: [6] Brady 1845 [:398:15] [NYUNGAR]

“ngan-ga moor-doo-een” nganGa murduwin = “sun is powerful, the” sun firm: [4] Grey 1840 [:400:13] [NYUNGAR]

‘gadidy’ is of the ‘mind’: ‘hear’, ‘know’, ‘listen’, ‘understand’, ‘think’ and the like. So ‘hear firm-ing’ is ‘fixing the attention upon’.

 

‘gada murdu’ and ‘gada mada’ appear to be the same expression. ‘gada’ is ‘head’. So is the second word ‘high’ or ‘hard’. Were the Darling Ranges perceived as a ‘high head’ (or a ‘hard’ one?). If they were the same expression, then perhaps ‘hard’ is the better interpretation, for ‘bald’ could only realistically be linked to ‘hard’ (head).

 

Thursday 22 July 2010

================

 

 

 

NYUNGAR Words: igan / yagan

dog / wild / bad / turtle // arouse/ alarm /startle / disturb / drive / chase

“yockine” yagan = “bad” bad: [10 (p)] Curr [:208:23] [Kaniyang]

“yokine” yagan = “dingo” dog: [17] Markey 1942 [:191:50] [NYUNGAR]

“yuckine” yagan = “wild dogs” dog: [11 (a)] Hassell, A.A. [:195:24] [NYUNGAR]

“yakkine” yagan = “dog, wild” dog: [10 (m)] Curr [:257:1] [Kaniyang]

“yockine” yagan = “wild” wild: [23] Buller-Murphy [: 442:12] [Dordenup [Wardandi]]

“yekyn” yigan = “dog, wild” dog: [9] Moore 1884 [:257:11] [NYUNGAR]

“yek-kain” yigan = “wild dog” dog: [4] Grey 1840 [: 442:15] [NYUNGAR]

“yiee-kain” yigan = “wild dog” dog: [4] Grey 1840 [: 442:16] [NYUNGAR]

“yik-kan” yigan = “arouse, to; to awaken; to startle” arouse: [4] Grey 1840 [:204:39] [NYUNGAR]

“Yekan” yigan = “To drive; to chase; to tend cattle.” chase: Moore 1842 [:113:8] [NYUNGAR]

“yookin” yugin = “hungry” hungry: [10 (i)] Curr [:293:17] [Wajuk]

“yakkan” yagan = “turtle” turtle: [12 (b)] Bates [: 423:42] [Pinjarup]

“ye-kyn” yigan = “turtle, fresh-water” turtle: [5] Symmons 1841 [: 423:45] [Wajuk]

——————————–

“Igan” igan = “…To alarm; to disturb; to drive.” disturb: Moore 1842 [:47:23] [NYUNGAR]

“Igan” igan = “Disturb, to” disturb: Moore 1842 [:129:25] [NYUNGAR]

“igan” igan = “drive, to” drive: [9] Moore 1884 [:258:46] [NYUNGAR]

SPELLING

From the above record extracts it would seem that ‘yagan/yugan/yigan’ are effectively the same word.

Second, ‘igan’ is probably also the same word. In common with many Australian Indigenous languages, it is possible that there were no, or few, Nyungar words that began with a vowel. Words so recorded might have in reality begun with ‘y-‘, ‘w-‘ or ‘ng-‘: in this case, with ‘y-‘.

 

MEANING

Most of the quoted records, the nouns, relate to ‘dog’, specifically to ‘wild dog’.

Several of the other records, the verbs, relate to behaviour.

 

The behaviour in question is typical of dogs, especially in relation to game: dogs ‘startle’, ‘arouse’, ‘chase’ and ‘drive’ game (much as do sheep dogs in a European context).

 

APPARENT ANOMALIES

One of the records for ‘yagan’ is ‘bad’. Yet a dog doing such chasing might be classed ‘bad’.

Another, ‘hungry’: likewise a dog might chase game because it was ‘hungry’.

Not so readily explained are the two records for ‘turtle’. Perhaps they required some ‘chasing’ to catch them.

NYUNGAR Words: ‘bidya’ AND ‘bidyag’

‘bidya’: ‘sleep’ AND ‘bidyag’: ‘sinking’ — is there a connection? and if so, what?

“bidjar” bidya = “a state of repose” sleep: [4] Grey 1840 [:13:35] [NYUNGAR]

“beedjar” bidya = “sleep” sleep: [3] Lyon 1833 [:381:25] [NYUNGAR]

“bidjar” bidya = “sleep” sleep: [6] Brady 1845 [:381:48] [NYUNGAR]

“bid-jak” bidya[a]g = “stinking; offensive” stinking: [4] Grey 1840 [:394:50] [NYUNGAR]

“Bidjak” bidya[a]g = “Stinking” stinking: Moore 1842 [:161:14] [NYUNGAR]

The suffix ‘-ak’ [-ag] is the possessive. Thus bidya-[a]g might be ‘sleep-of’.

Perhaps the connection is:

—a dead animal might be viewed as ‘sleeping’;

—a dead animal is often associated with an offensive smell.

 

In the above records extracts, original entries are given in double quotes (for the Australian, and for the English translation). These are followed in each case by a modern respelling and a modern standarsided translation. Each extract ends with source and language information. The main source for this post is Bindon, Peter and Ross Chadwick. 1992. “A Nyoongar wordlist from the south west of Western Australia / compiled and edited by Peter Bindon & Ross Chadwick.” Pp. xi, 454. Perth: Anthropology Dept., Western Australian Museum.

 

BAD across the country

Wednesday 7 July 2010

 
BAD across the country
 
There are several words to express ‘bad’, but it is interesting to note one similarity between the Nyungar of south-west Western Australia and the Sydney language, and elsewhere in New South Wales:
———————-

“[Wiribü´ngadyémi]” wiribanga = “[Thou didst wrong or badly.]” bad DO, to: Dawes (b) [b:24:18.11] [BB]

“Wiribi´” wiribáyi = “Worn out (as clothes etc.)” bad did: Dawes (b) [b:24:13] [BB]

“we-ree no-rar” wiri ngura = “a bad country” bad camp: Anon (c) [c:21:3] [BB]

“wee-re” wiri = “Bad” bad: Collins 1 [507.2:28] [BB]

“Wèrè” wiri = “Bad” bad: King MS [398:20] [BB]

“weri” wiri = “bad” bad: AL&T Rowley GeoR [DgR] [260:28] [DgR]

“Weè-ree, Weè-ree” wiri = “He therefore cried out to the man, Weè-ree, Weè-ree, (bad; you are doing wrong) displaying at the same time, every token of amity and confidence.” bad: Tench [180:2] [BB]

“Wee-ri(e(” wiri = “Bad” bad: Southwell [148.1:15] [BB]

“We-re” wiri = “Bad” bad: Anon (c) [c:26:13.1] [BB]

“Waree” wari = “Bad” bad: Paine, Daniel [41.1:4] [BB]

“Muree Waree” mari wari = “Abhor, To” bad: Paine, Daniel [41.1:1] [BB]

“Muree Waree” mari wari = “very bad or improper” big bad: Paine, Daniel [41:19] [BB]

“wurai” warai = “bad” bad: KAOL Ridley [WAYIL] [128:5.3] [Wailwun]

“wurrai” warai = “Bad” bad: Mathews NYMBA 1904 [230.1:6] [NYMBA]

“Warroo” waru = “bad” bad: SofM 1896 09 12 [p.12.7: AMT-WAYIL] [12.7:18] [Wailwun]

====================================

“Warra” wara = “(Mountain dialect.) Bad.” bad: Moore 1842 [:101:11] [NYUNGAR]

“war-ra” wara = “horrible (?)” bad: [24] Hassell, Edney [:173:40] [NYUNGAR]

“worra” wara = “bad” bad: [13] Rae [:208:2] [NYUNGAR]

“war-ra” wara = “bad” bad: [4] Grey 1840 [:208:26] [NYUNGAR]

“warra” wara = “bad” bad: [22] Gray 1987 [:208:28] [NYUNGAR]

“worra worra” wara wara = “bad, very” bad: [13] Rae [:208:36] [NYUNGAR]

————————————————-

The Sydney language words are at the top, indicated as such by ‘BB” (for Biyal-Biyal) at the end of the line. The Nyungar words are at the bottom.

There are also two Wailwun examples, and Niyamba example, from north-central New South Wales.

The original entries are given in double quotation marks for both the Australian word and the original translation. Also provided are a modern simplified and standardised respelling, and a standardised translation (‘bad’ in this instance). Each entry concludes with the source details, with page number and line number in square brackets, with an estimated language name at the end.