Recorded Accounts of Meteoritic Events in the Oral Traditions of Indigenous Australians

Archaeoastronomy – The Journal of Astronomy in Culture, Vol. 25, preprint.

Duane W. Hamacher

Nura Gili Indigenous Programs, University of New South Wales, Sydney, NSW, 2052, Australia Email: [email protected]

Abstract

Descriptions of natural events, such as fireballs and meteorite impacts, are found within Indigenous Australian oral traditions. Studies of oral traditions demonstrate that they extend beyond the realm of myth and legend; they contain structured knowledge about the natural world (science) as well as historic accounts of natural events and geo-hazards. These traditions could lead to the discovery of meteorites and impact sites previously unknown to Western science. In addition to benefiting the scientific study of meteoritics, this study can help social scientists better understand the nature and longevity of oral traditions and further support the growing body of evidence that oral traditions contain historical accounts of natural events. In a previous study led by the author in 2009, no meteorite-related oral traditions were identified that led to the discovery of meteorites and/or impact craters. This paper challenges those initial findings.

Warning to Aboriginal Readers: This paper contains the names of Aboriginal people who have passed away.

Keywords: Indigenous Australians; meteorites; geomythology; oral traditions; history of meteoritics; cultural astronomy.

INTRODUCTION geomythology provides important insights into how natural events are The study of meteoritic phenomena in understood and incorporated into oral Indigenous oral traditions has been a traditions, as well as providing direct topic of research interest for several methods for dating oral traditions. years, particularly in Australia (see Bevan and Bindon 1996; Goldsmith Hamacher and Norris (2009) published 2000, Hamacher 2011, Hamacher and a treatise on meteorite falls and impact Goldsmith 2013, Hamacher and Norris events in Indigenous Australian oral 2009, 2010, 2011a). Research in the traditions. One of the main goals of the growing discipline of geomythology - a research was to determine if meteoritic close cousin of ethnoastronomy - events were recorded in oral tradition involves investigating oral traditions for and whether these traditions would lead descriptions of past geologic events to the (re)discovery of meteorites and (Vitaliano 1973) that may provide impact structures previously unknown insight into both the culture that to Western science. In the 2009 study, observed and recorded them, and for no oral traditions accounts were found information about the event that might that led to the discovery of meteorites or contribute to our understanding of craters. Additionally, no oral traditions geological phenomena. The study of were identified from Queensland or

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Victoria except for an account of legitimize Indigenous oral traditions, as Aboriginal people interacting with one they do not need to be validated or of the Cranbourne meteorites near legitimized. Instead, this study tests Melbourne and a possible account of a three hypotheses: meteorite fall in the Torres Strait. No evidence at the time connected any of 1. Indigenous oral traditions the Indigenous traditions of impact contain historical accounts of events to known impact sites. meteoritic events; 2. Indigenous oral traditions can Research since 2009 reveals more lead to the identification of Indigenous accounts of meteoritic meteorite falls and impact events from across Australia, craters previously unknown to particularly Queensland and Victoria. Western Science; and Analysis reveals that meteorites and 3. Scientific studies of these falls craters recorded in oral tradition were and/or craters can help us later verified by Western science. understand the nature and longevity of Indigenous oral The purpose of this study – like the traditions. 2009 study – is not to validate or

Name State Latitude Longitude Type Found Benyeo VIC −38.283 141.616 Carnarvon WA −24.884 113.657 Helidon Springs QLD −27.549 152.099 Henbury NT −24.572 133.148 IIIA 1931 Lake Argyle WA −16.361 128.748 Lake Macquarie NSW −32.995 151.600 Lilydale VIC −37.769 145.341 Monte Colina SA −29.400 139.983 L3 1963 Munpeowie SA −29.583 139.900 IC 1909 Narraburra NSW −34.367 147.878 IIIB 1855 Saibai QLD −09.381 142.615

Table 1: Places described in the results, including the name, location, meteorite and year found (if known). Meteorite locations, types, and years found from Bevan (1992).

RESULTS both a location and description of the event. These are then analysed to Using the methodologies of the determine if they support of reject the Hamacher and Norris (2009) study, this hypotheses described above. The paper reveals eight oral traditions that locations of each account (Table 1) are describe meteoritic events and three used to determine if any meteorites minor accounts that describe meteoric were recovered from the region using phenomena or the presence of a Bevan (1992), Gibbons (1977), Grady meteorite by Indigenous people. Each of (2000), and (Meteoritical Society 2013). these accounts are recorded in the literature as having special significance Places mentioned in the text are shown to Indigenous Australians, providing on a map of Australia in Figure 4, with

2 Archaeoastronomy – The Journal of Astronomy in Culture, Vol. 25, preprint. those mentioned in the Torres Strait (including the Kaitish and Warramunga) shown in Figure 1 (in order of their hold traditions that meteors are fiery appearance in the paper). “debil-debils” that hurtle from the skies to feast upon the entrails of the recently Henbury Meteorites Conservation deceased (Hill 1937). Reserve, Northern Territory In March 1932, an unnamed resident of In the 2009 study by the author the area undertook independent research (Hamacher and Norris 2009:66-67), and spoke to local Aboriginal elders. there was little evidence that the According to the elders, all young formation of the Henbury crater field, Aboriginal people were forbidden from which occurred < 4,700 years BP, was going near the craters. The elders recorded in oral tradition. The only described them as the place where “a suggestion was in the name (chindu fiery devil ran down from the sun and china waru chingi yabu, roughly made his home in the Earth. The devil translating to “sun walk fire devil will kill and eat any bad blackfellows,” rock”), which vaguely suggested a (see Hamacher and Goldsmith living memory of the event. Recent 2013:300-301). research by Hamacher and Goldsmith (2013:299-303) uncovered additional These varied (but similar) accounts, records relating to Aboriginal views of recorded over a period of 10 years, the site and these records clearly seem to confirm the presence of an oral indicate a living memory of the impact tradition describing the impact recorded in oral traditions. formation of the craters. There is the question of cultural contamination, i.e. The name “chindu china waru chingi colonial scientific interest in the site yabu” is of the Luritja language. influencing Aboriginal traditions, but Historical documents give more there is no evidence that this occurred. information about Aboriginal views of The consistency of the traditions over the site. When James M. Mitchell the 10-year time period in which they visited the site in 1921, he took an were recorded supports the hypothesis Aboriginal guide. His interest was that the traditions were pre-colonial, but piqued when his guide refused to go we cannot know either way for certain. near them, saying that it was a place By 1945, colonial interest in the craters where a fire “debil-debil” [devil] came led to Aboriginal people collecting and out of the sky and killed everything in selling pieces of the “star that fell to the vicinity. He visited the craters again Earth” (Vox 1945), indicating outside in 1934 and took another Aboriginal influence by this point. guide with him. The guide said Aboriginal people would not camp These accounts stand in contrast to within two miles of the craters or even claims in the literature that no oral venture within half a mile of them, traditions of the Henbury impact can be describing them as a place where the found and that the crater field was of no fire-devil lived. He claimed they did not interest to local Aboriginal people collect water that filled some of the (Alderman 1932, Anonymous 1934). craters, fearing the fire devil would fill The current evidence indicates that them with a piece of iron. The guide Aboriginal people witnessed the event, said his grandfather saw the fire devil recorded the incident in oral traditions, and it came from the sun. Aboriginal and those traditions remained intact groups to the north of Henbury through the 1930s (and possibly later).

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Narraburra, New South Wales stone were believed to be corrosion pits that developed during its long exposure The Narraburra meteorite (aka Yeo to the Earth’s atmosphere. Using cosmic Yeo), is a 32.2 kg octahedrite found ray exposure, Chang and Wanke (1969) near Stockinbingal, NSW in 1855 estimated the duration of this exposure (Hodge-Smith 1939:23). According to to be between 150,000 and 340,000 Henry Chamberlain Russell, who served years (see also Buchwald, 1975:876). as the Government Astronomer from 1870-1905, the ox-skull-shaped According to Russell (via Gale), the meteorite was found lying on hard, discovery of the Narraburra (Yeo Yeo) stony ground by a Mr. O’Brien (first- meteorite was based on Aboriginal oral name not given), then passed on to tradition, and the tradition claims that Patrick Herald, then to Russell in 1890 people witnessed its fall. While it is (Russell 1890:82). The word fairly certain that Aboriginal people Narraburra is from a Wiradjuri would have witnessed meteorite falls Aboriginal dialect meaning “rough and developed traditional stories these country” (Thorpe and McCarthy events, this is one of the few recorded 1958:18). Sometime between acquiring examples that demonstrates this. It also the meteorite in 1890 and his death in highlights that the name of Yeo Yeo is 1907, Russell recounted the discovery based on the meteorite. Doubt is cast on of the meteorite to Gale (1924:4). An the validity of the supposedly observed abridged version is as follows: fall in light of the discrepancy between the duration of time humans have “Some time back […] this aerolite, inhabited Australia and the time that according to Aboriginal lore, Chang and Wanke (1969:401) estimate descended on earth and half buried the meteorite was exposed to the itself there at the head of Bland Creek, atmosphere (a gap of 100,000 to which has its principle source in the 240,000 years). No research about the vicinity of Stockinbingal. It is a huge meteorite’s exposure age has been block of stone […]. The blacks were published since 1969, but modern terribly afraid of it, believing it to be advances in dating techniques (e.g. possessed of supernatural powers. So Dunai 2010) might reveal a more they called the strange visitor “Yeo accurate exposure age. Yeo”, a synonym for their pidgin English “Debbil-Debbil” [Devil- Strzelecki Regional Reserve, South Devil]. And Yeo Yeo Creek it remains Australia today.” Two reports of meteorites were Neither Russell nor any other authors identified from the sandhills near the mention the Aboriginal story or sand dune country of the Strzelecki discovery of the meteorite in their Regional Reserve in northeastern South formal publications. If the fall was Australia. Neither report is an oral witnessed by Aboriginal people and tradition, but rather an account of handed down over time through oral Aboriginal people telling non- tradition, how long ago did the fall Indigenous Australians about the occur? Liversidge (1903) analysed the locations of supposed meteorites. meteorite but gave no indication of its age on Earth. Additional analysis of the The first is a description of a tiny ~2.5 meteorite revealed that large, m “crater” in the “Monte Collins” (aka hemispherical, undercut cavities on the Monte Colina/Collina) sandhills that an

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Aboriginal man said was formed by a Spencer 1934) suggested that the impact meteorite (Gill 1926). Gill reports that had not occurred before the erection of four meteorite fragments were a nearby fence just five years earlier. recovered nearby. The Grady The highly preserved state of the (2000:132) catalogue reveals that a alleged crater supports a young age. small 116.8 g meteorite was identified from Monte Colina in 1963. The nearby Benyeo Homestead, Victoria 2.8 kg Accalana and 31.6 kg Carraweena meteorites, which are In 1888, 40-tonnes of ironstone were identical and part of the same fall found near Bringalbert, Victoria. An (Heymann 1965) are probably also Aboriginal man named Bobby Fry identical to the Monte Collina stated that his father told him the stones meteorite, as they are all part of the rare “fell from the sky,” (Grassie 1888): L3 type (Mason 1974:177). The Artracoona meteorite was found in “There is a sand dune on the Benyeo 1914, 10 km west of the Carraweena side of Bringalbert, which, contains and Accalana meteorites, but is distinct about forty tons of iron stone - the only from them (ibid:79). Therefore, it is iron stone in that quarter above, plausible that the Monte Colina beneath, or around. Bobby Fry, the meteorite is the one described by the aboriginal […] asserts that he heard his Aboriginal man. If it was accompanied old father say that those stones fell one by a small crater, it suggests the fall is day from the sky and it is possible that fairly recent, as such a small structure they did so. A squatter at Benyeo is would have eroded away or filled with having them built into a wing to his debris otherwise. An age of the fall is castle, and he will be able to boast soon not given. that one of his wings was once a comet.” The second report is from H.J.L. (1926), who says that Aboriginal people told of Benyeo homestead is northwest of a large meteorite in the sandhills west of Apsley, Victoria. It was first built in Monte Barcoola waterhole. The location 1863 from local ironstone for the of Monte Barcoola could not be found, “pioneer-settler” (squatter) Hugh but is 245 km northeast of Hergott Lawrence McLeod (Victorian Heritage Springs, SA, also near Strzelecki. The Database, 1974). The homestead same Aboriginal people who told of the possessed half octagonal windows, Monte Barcoola meteorite claimed to giving it a bit of a castle-like have seen the nearby Murnpeowie appearance. It was extended in 1882 – meteorite “fall to the southwest.” The presumably not the last extension as 1,143 kg Murnpeowie meteorite lay 70 mentioned in the account. It is not m from an elliptical hole in the ground known if the extension used meteoritic (along the major axis) that is 5.0 m iron and nothing more is recorded of the long, 3.7 m wide, and 1.2 m deep. It ironstone or the meteorite. No was reported to have first identified by meteorites are catalogued from this area an unnamed Aboriginal man in 1909 (the nearest catalogued meteorite is (Anonymous 1910). It was believed that from Dimboola, Victoria, which was the meteorite came from the west, found in 1944). It should be noted that struck the ground at a low angle, and Grassie also recorded a meteorite fall then ricocheted off to its present near Bringalbert that “buried itself in location. It is not known when the fall the sand” (Grassie 1898), but nothing is occurred, but analysis (Smith 1910, recorded in meteorite databases.

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Saibai Island, Queensland age, says that when he was a boy his father Kubid told him the story, which In the Torres Strait, some landscape he had heard from his father, Ausi, that features were associated with objects the stone in question had fallen from the falling from the sky in Islander oral sky and did not belong to this world. traditions. According to Barham et al. Ausi (the grandfather of Moigi) had not (2004:23), these features include a seen it fall — it did not fall during his boulder site called Daparau Kula lifetime, but he had the story as it had (meaning “the stone that fell from the been handed down from father to son by sky”) and rock art sites are associated his (Ausi’s) forefathers. The story being with unusual landforms that also are already traditional during the childhood attributed to stars falling from the sky, of the grandfather of one of our oldest such as those at Keriri (Hammond men, points to the fact that the stone is Island) and the kod site on Pulu Islet more than a century old; perhaps near Mabuiag Island (Barham et al. considerably more. The stone was 2004:55). These features are terrestrial allowed to lie where it fell, and, during in nature but are attributed to cosmic the childhood of those who are now old origins. It is possible, however, that men, parents used to forbid their some may relate to actual meteorites children from touching it, for fear that if and meteorite falls. they touched it more stones would fall. When the first missionaries came they An oral tradition from Saibai Island said their God was the only god and describes the fall of a large stone from that the stone could not hurt them, and the sky that remains embedded in the suggested burning it. Then five men — ground (Hamlyn-Harris 1913). Saibai is Gari, Dagi, Aina, Janaur, and Kinaur 4 km from the southern coast of Papua — put fire round the stone, and New Guinea. It consists predominantly managed to chip off the outer shell for of fairly flat mangrove swamp (the stone clubs, but could make no highest point on the island is 1.7 m impression on the inner portion. By this above sea level). Near the turn of the means they reduced the diameter of the 20th century a unique 203 kg stone was stone by about six or eight inches. After identified by a colonist from local oral that the stone lost its sanctity and traditions. According to elder Saibai children used to play freely round it and men, the stone “fell from the heavens,” climb on to it.” striking the ground near a sitting man where the coastal village now stands. The stone was rolled from its in situ After the near miss, the man rose and position to assist in the reclamation of fled. Oral traditions claim a second the swamp area in which it was found. stone fell on Dauan Island (7 km west Sir William MacGregor, the Governor of Saibai) and killed a number of of Queensland from 2 December people. A similar account is described 1909 to 16 July 1914, sent the stone to from Pulu islet, near Mabuiag Island the Queensland Museum for (78 km southwest of Saibai) (Haddon examination. The examination, 1904:22; see Figure 1). conducted by John Brownlie Henderson (the Queensland Government Analyst), According to Charles Neibel, the concluded that the stone was not of Government Teacher on Saibai Island meteoritic origin. A subsequent report (ibid:5-7): by Charles Anderson at the Australian Museum in Sydney stated that the term "Moigi, a man of about sixty years of “fell from heaven” indicated Christian

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Figure 1: Places described in the Torres Strait, underlined in red. Image Kelisi (Wikipedia). teaching rather than traditional possibilities are not probabilities, and knowledge (Saibai Islanders were such a substance would have to furnish converted to Christianity after the unexceptional credentials before it arrival of the London Missionary would be admitted amongst Society in 1871) and concluded that meteorites.” (ibid:6): During the period MacGregor was “…unless its fall was actually observed governor of Queensland (1909-1914), a by reliable witnesses, I am afraid that man named Philip Bell located a large the meteoritic origin of this specimen metallic stone, partly buried in the would not be accepted on the evidence ground, on Saibai (Bell 1930:27). The section of stone above the ground of legendary reports. It would be unsafe measured 1.8 x 1.5 m wide and 0.9 m to say that a body with the high and was estimated to weigh more characteristics of andesite might not than 50 tonnes. Bell’s attempts to chip reach the earth from space, but off bits of the stone or drill in it were

7 Archaeoastronomy – The Journal of Astronomy in Culture, Vol. 25, preprint. unsuccessful. He showed the stone to the warriors. Christian missionaries MacGregor, who identified it as a removed Adhibuya from the island but meteorite. There is no further mention the narrative of the stone is still or discussion of the alleged meteorite, represented in a dance performance but it is significantly larger that the (Davis 2004:40-41). Unfortunately, the stone described by Hamlyn-Harris. Bell literature does not clarify where the does not provide a location on Saibai stone was taken or where it is today. for the alleged meteorite, nor any information regarding a subsequent Lilydale, Victoria analysis. There are no catalogued meteorites or impact craters from the An account of a cosmic impact event in Torres Strait (Meteoritical Society Victoria is found in the traditions of the 2013). MacGregor visited Saibai Island Wurundjeri people of the Melbourne on 29 April 1911 for two days as part of region. According to Smyth (1878:456) a tour of the Torres Strait (Anonymous a deep cavern at Cave Hill in Lilydale, 1911). It may have been during this visit 35 km east of Melbourne, is described that Bell led him to the stone. If this is in local oral traditions as a place where the case, it limits the area in which the a star fell from the sky (Figure 2). The stone is located, as MacGregor did not cavern is called Bukkertillibe in the venture far from the village of Saibai on Wurundjeri language, which roughly the northwest part of the island. translates to “bottomless pit." According to the oral tradition, it was Bell did not cite any oral traditions or formed when the sky-deity Pundjel Islander views of the stone. If the stone (more commonly known as Bunjil) described here is a meteorite, could it be became angry when the people did the source of the legend described in the things that displeased him. In a rage, he previous account and not the stone caused a star to fall from the sky and analysed by Henderson? Currently, we strike the earth, creating the hole and do not know. It is likely that the stone, killing many people. The story served to like the one analysed by Henderson, is explain the origin of the cavern, which simply one of many terrestrial features was unique in the region. The oral that are attributed to cosmic origins in tradition served as a strict warning to the local lore. follow laws and traditions.

It should be noted that stone worship Previous research by Hamacher and was evident on Saibai and it is possible Norris (2009, 2010) suggests that stories that Saibai Islanders would have of angry deities causing catastrophic revered an unusual-looking stone like events served to help maintain social the one described by Bell. For example, order while explaining natural events. a sacred stone called Adhibuya The Bukkertillibe oral tradition (meaning “great light”) formed the basis highlights a widespread theme of of a secretive warrior cult (Davis celestial beings throwing fiery stars to 2004:40-41). The Adhibuya stone, Earth as punishment for breaking sacred originally from nearby Kiwai Island in law. It also relates to astronomical Papua New Guinea, was stolen by traditions among Aboriginal groups in Saibai men for its magical powers. Victoria. According to legend, the stone’s mother was a virgin and its father was the moon (Haddon 1907:23). It was said to glow brightly, imparting magical powers to

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are not followed (Harney and Elkin 1949:29–31); and Ngalia men who claimed that the Walanari (celestial beings) cast glowing stones from the sky onto the their camp as punishment for revealing sacred knowledge to anthropologist Charles Mountford (1976:457).

Bunjil is prominent in the astronomical traditions of Aboriginal groups across Victoria. He is commonly seen as the celestial “All Father”, an ancestral being responsible for teaching the people about art, life, and society (Eliade 1966). Bunjil can be seen in the sky as the star Altair (Alpha Aquilae) in Kulin traditions (Massola 1968:110) or the star Fomalhaut (Alpha Piscis Austrini) in Woiworung traditions (Howitt 1884:452).

Unfortunately, the Bukkertillibe site was destroyed when the area was excavated for a quarry (Figure 3). A sculpture commemorating the site is housed at the Lilydale campus of Swinburne University of Technology, which is adjacent to the quarry

(Anonymous 2002). The sculpture, Figure 2: "Bunjil's anger cave, Lilydale" (2000) created by New Zealand sculptor Chris by Tiriki Onus. Centre for Australian Booth, includes a large rock from the Indigenous Studies, Monash University, quarry symbolizing Bunjil. It helps to Melbourne. keep the story of Bukkertillibe strong despite the site’s destruction. Celestial beings throwing fiery stars to Earth as punishment for breaking sacred There is no physical evidence that law is found across Australia. Four Bukkertillibe was the site of a cosmic examples of this include a fiery star was impact and it is more likely that the cast to the Earth as punishment near tradition was meant to be symbolic – Lake Macquarie on the NSW Central describing the origin of an enigmatic Coast (Threlkeld 1834:51, which will be natural feature that served to reinforce discussed later); a fire spirit in Yolngu laws and traditions. No registered traditions of Arnhem Land came down meteorites are identified from Lilydale from the sky as a star and brought fire or the region (Meteoritical Society to the people (accidentally killing many 2013), aside from the well-documented of them) (Allen 1975:109); the Cranbourne meteorite field in Wardaman spirit Utdjungon (Northern southeastern suburbs of Melbourne, 25- Territory) that will come to Earth as a 30 km from Lilydale (Cappadonna falling star to destroy the people if laws 2000).

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Figure 3: The site of Bukkertillibe, since destroyed by a rock quarry in Lilydale, Victoria. The Lilydale campus of Swinburne University is to the northeast of the quarry. Image: Google Maps.

Helidon Springs, Queensland

A natural mineral spring, east of them into the fire, an unhappy accident, Toowoomba in southeast Queensland, is always attended by penalties terrible to described in Aboriginal oral tradition as contemplate. Celestial vengeance on the place where a hunting party was this awful occasion was satisfied only camped when a large stone fell from the by the clouds falling and burying the sky, killing many people. It is where the whole tribe fathoms deep in the earth. star fell that the mineral spring burst From the buried tribe sprang the forth (Anonymous 1881). Another oral tradition of the spring (Meston 1899) Helidon spring, the waters of which attributes the death of the people to a they call 'kowoor,' regarded as a highly flood instead of a falling star: efficacious bath for sick blacks, but not to be used as a beverage under any “The Helidon district they called possible circumstances, the reason Yabarba, the name of the Curriejung being clearly and logically dellned." [tree], and the spring was known as Woonarrajimmi, the place ‘where the The area is prone to flooding, which clouds fell down’. In a former age a may form part of the basis of the numerous crowd of blacks were camped tradition. It is possible that the on the present spring, and a gin was description of a falling star was a standing by the fire scratching her misinterpretation of the story by the head, from which she extracted two of non-Indigenous person who recounted the species Pediculus capitis [head lice]. the story. It is also plausible that While surveying these captives in the Anonymous (1881) was simply told one palm of her hand, a puff of wind blew version of the story. The tradition is

10 Archaeoastronomy – The Journal of Astronomy in Culture, Vol. 25, preprint. similar to one from the Awabakal Lake Argyle was where a star fell to people on the Central Coast of New Earth long ago (Deutscher and Hackett South Wales, who have traditions about n.d.). No meteorites or impact craters an event that occurred at Lake are registered from the area. Macquarie (called Kurra Kurran) (Threlkeld 1834:51, Hamacher and In some cases, Aboriginal communities Norris 2009:69). In the tradition, people attributed cosmic origins to terrestrial killed lice by roasting them on a fire. objects. In 1885, a large half-ton coral This angered a sky being, which took “stone” was identified by a constable the form of a giant goanna. He cast north of Carnarvon, Western Australia down a fiery stone from the sky that that local Aboriginal people claimed killed many people at Fennel Bay. Bits “fell from the moon” (Anonymous of petrified wood that jet out of the soil 1885a,b). represent fragments of the preserved fallen stone. DISCUSSION

Another detailed account of this oral Across Australia, transient celestial tradition is provided in Anonymous phenomena, such as meteors, comets, (1913), but does not mention the fall of eclipses, and aurorae, were generally a stone or the burning of lice. Instead, it seen as omens of death and disease or describes the flood originating from a attributed to the actions of spirits and flood. According to this version, the evil beings (Hamacher and Norris 2010, Aboriginal people of Brisbane called 2011a,b, Hamacher 2013, respectively). Helidon Spring Gooneol Goong This explains the generally negative and meaning "water from the moon". The fearful reaction of Indigenous people to Aboriginal people near what its now witnessing significant meteoritic events Toowoomba called the spring such as airbursts (exploding meteors) Woourrajimigh, meaning "the place and meteorite impacts. Examples not where the clouds fall down." The described in previous research include identity of the person who collected the airbursts over Bairnsdale, Victoria in story and the Aboriginal person(s) who May 1880 (Melbourne Chamber of shared it are not given, so the account Commerce 1880:3), Currawillinghi must be taken cautiously. The close homestead in far southern Queensland association of the first oral tradition in September 1890 (Anonymous 1890), with similar Aboriginal traditions along and Bellenger Heads in northern coastal the eastern coast indicates that the oral New South Wales in June 1899 tradition is not a fabrication, although (Anonymous 1899). Near misses - there seem to be multiple variations of where people were nearly struck by the tradition. The site is now a caravan falling meteorites - are recorded from park and there are no recorded meteorite the Herbert River Valley in northern finds from the area. Queensland in November 1882 (Lumholtz 1889:175-176) and the Swan Other Accounts River in Perth, Western Australia in July 1838 (Anonymous 1838:3). These Lake Argyle in the far northeastern are only a few examples of many corner of Western Australia was formed recorded in historical documents. when the Australian government dammed the Ord River in 1963. In It should be emphasized that many 1986, Aboriginal artist Rover Thomas Indigenous Australians, particularly (c1926-1998) said the place that is now those in more remote regions, maintain

11 Archaeoastronomy – The Journal of Astronomy in Culture, Vol. 25, preprint. strong traditions despite 225 years of which challenges the previous colonisation, Christian conversion, and conclusion that no meteoritic events Western education. Sometimes these recorded in oral tradition led to the traditions mix with Western (re)discovery of meteorites and/or understandings of the world and craters that were previously unknown to highlight issues with cultural sensitivity, Western science. even among Aboriginal people themselves. The oral traditions of the Narraburra, Henbury, Monte Collina, and While working as a consultant in Murnpeowie meteorites are plausible Kakadu National Park (Northern instances of Aboriginal oral traditions Territory) the author and a colleague leading to (or coinciding with) colonial developed an Aboriginal astronomy identification of the meteorites night tour for a local Indigenous-owned (supporting hypothesis #2). H.C. tourism company. While training the Russell confirms this in regards to the tour guides (most of whom were Narraburra meteorite, but the Aboriginal) during a night session, two Murnpeowie and Monte Collina bright meteors streaked across the sky. meteorites are unconfirmed. One of the Aboriginal guides said that in local Gagudju traditions, the Aboriginal views of Henbury are only appearance of a meteor signified that recorded in the literature after it was someone had died. Although the tour suspected of being an impact site, but guides were lighthearted about the the presence of oral traditions appearance of the meteors, the describing its formation suggest its following morning met with somber origin was known to Aboriginal people news: during the night, two members of before colonisation (supporting the local Aboriginal community had hypotheses #1 and #2). The Henbury passed away. Some of the training had account is important in demonstrating to be postponed while the Aboriginal the longevity of oral traditions. If the guides were engaged in “sorry tradition is a living memory of the business” (a period of ceremony and event, it is well over 4,500 years old mourning when someone passes away). (supporting hypothesis #3). Unlike Henbury, analysis of the Narraburra There is little doubt that the guides meteorite’s exposure to Earth’s discussed the appearance of the two atmosphere suggests the fall was not meteors and it is possible that the event witnessed, but rather inferred. reinforced a cultural perception that meteors were portents of death. This The accounts from Saibai, Lilydale, event highlights the importance of Benyeo, Monte Barcoola, Helidon acknowledging cultural sensitivity and Springs, Lake Argyle, and Carnarvon serves to show the influence of oral are not associated with a confirmed traditions on contemporary Aboriginal meteorite or impact crater. Some of cultures. these accounts could potentially be confirmed (such as the alleged SUMMARY meteoritic materials used to build the Benyeo Homestead, the (re)discovery of This report analyzes 11 oral traditions a meteorite on Saibai, or a meteorite and historical records (in eight groups) west of Monte Barcoola. that have been identified since the Hamacher and Norris (2009) study, The descriptions of Lilydale, Lake

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Argyle, Carnarvon, and Helidon Springs ACKNOWLEDGEMENTS are not likely to be associated with a meteorite or crater. These seem to be I would like to acknowledge all either misidentifications or Aboriginal and Torres Strait Islander mythological/symbolic in nature. elders and custodians, and thank Steve Hutcheon, John Carlson, Tui Britton, This is not conclusive and future and the Monash University Indigenous research could shed more light on the Centre. This research was funded by the relationship between these places and Australian Research Council project oral traditions of meteoritic events. DE140101600.

Figure 3: Places described in the text. Map by the author.

REFERENCES

Allen, Louis A. Alderman, Arthur R. 1975 Time before Morning: Art and Myth of 1932 The meteorite craters at Henbury, the Australian Aborigines. Thomas Y. Central Australia. Mineralogical Crowell, New York. Magazine 23: 19-32.

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