That honey was for the man Munun^yulu. The two women had reserved it for him (by marking the tree). Meanwhile, two other men unrelated to Munun^yulu were cutting down that stringybark tree (Eucalyptus tetradonta). It fell. Then the honey dripped out.

Note: Local honey bees (Trigona spp.) nest in hellow trees, among other locations. Because the bees are rather small and inconspicuous, and because their hives are not exceptionally abundant, the Aboriginals often mark a tree when they notice bees entering a hive. This marking (verb =yadha-) not only enables them to find the correct tree later, it also warns other people that that tree is reserved for the original finder (or someone designated by the finder). Taking honey from someone else's marked tree is a flagrant offense.

* =yadha- (see note above) with long form of Benefactive prefix, /-wa:G-

Now they (two women) went along and along. There, those two women. "We have reserved the honey for Munun^yulu, it is his." The second-born man and woman had a fight then. The first-born man and woman did not fight.

They got into a chase. The two of them (first-born) came behind, following the tracks of the other two. As for them, the two second-born, they were in a chase (the man chasing the woman). He speared her with a shovel spear. Her heart jumped out. He burned her. Her heart jumped out, over there.

Note: n^gura 'fire' can also mean 'firewood'.

As for that man (the one chasing the woman), he ran along. There, a little farther on, he stopped and waited for her. When she was getting close he speared her. He burned her (with) fire. He lit it and burned her. She was burning there. Then he ran away a little bit further on. Again he stopped for a while and waited for her.

Note: The woman comes back to life after being 'killed'.

When she was getting close he speared her (with) a shovel spear. She died. He got some fire, he lit it. (He burned her.) He kept running along. Further on he stopped and waited for her.

He waited for her. When she was coming near he speared her. He burned her with fire, he lit it. He ran along. At Lan^ggalayaji he jumped into the water.

He went all the way through (the surface of the water), to there. He went through there. His head went through (i.e. he was totally underwater). He died (by drowning). The water went in through her, through his nose. The water went in, which he breathed.

Note: The relative clause ni=n^gan^yga-n^y-jin^yun^g is difficult to translate exactly. It may well be in apposition to 'nose', hence 'which he breathed with', though it could also be in apposition to 'water', hence 'which he breathed in'. Relative clauses need not be in apposition to a particular head noun and are often difficult to render precisely in English.

He kept going. She was looking for him. There! She saw his foot (sticking out of the water, or visible just under the surface). His foot was clearly visible. She stabbed him (with) a sharp fighting stick. She pulled him out of the water and set him down. He was lying down this way. The other two, the older man and woman, came after the first two, following their tracks. They came and saw the marks (where the attacks had occurred).

"Here is where he burned her!" they said. Then they kept going. They went along and caught up with her (the woman who had killed the man). Those two (the first-born man and woman) reached her. They (the three of them) stayed there together. (They said,) "Let's eat him!" They ate that man. That woman. The Catfish people (yirija moiety). They put him up on a platform there. (The first-born man said,) "Don't you two women eat him!"

Then he (the first-born man), that man, went. He got a group of people together. Catfish. Those people were called Catfish people. He (also) got the Sleepy Cod (people) together. That group.

Note: The Catfish people were of the Yirija moiety, the Sleepy Cod people were of the Mandha:yun^g moiety.

As for them (the two women), they ate him (the dead man) then. They smashed his bones (to eat the marrow). They ate him at the place Lan^ggalayaji. They finished him off, that man who was lying on the platform. As for him (the other man), he gathered them, his two father's sisters. He went (with them). As for the two women, they put (armbands) around their arms. She (one of them) put them around her arms. The two women went there, to the ritual ground.

They (two women) went. There (he said to them,) "You (Sg) stand over here, and you (the other woman) stand over here. They (the relatives of the dead man) will throw spears at you. I will stand over here. I will look at you two, because I feel sorry for you. I am very sad. I will look at you."

Dog (name of the still living first-born man) was on the other side (out of the firing line). As for him (the dead man), they (the two women) tied him (i.e. his bones) up (and gave them to the relatives). Then they (the relatives) speared them, one at a time. They threw spears at them and missed them. They said to one of the women, "I will not throw spears at you, because you did not spear him. Just that woman there, we will spear her."

Note: This is a standard ordeal by spearing, where the victim stands some distance away from the vengeful attackers and allows them to throw spears at him/her.

That bunch of people, many of them, threw spears and missed her. Then they killed her. The left-handed man threw a boomerang and killed her. Along here (speaker indicates where boomerang hit the woman). She died. Then her elder sister said to the people, "Me too! Her elder sister! The two of us will die together!"

The left-handed man picked up and threw the boomerang. He killed her (the second woman). He cut her across the neck with the boomerang, along here. Then she died. The son (i.e. the brother's son of the two father's sisters) was standing over there, and he saw them. Then the people went off in another direction.

Over here they stood. Over here, on one spot, were the people who were just watching and not throwing spears. Over here, at another spot, were the people who were throwing the spears, another bunch. That is all.