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| Dreamtime by ForlornSon |
‘The Dreamtime contains many parts: It is the story of things that have happened, how the universe came to be, how human beings were created, and how the Creator intended for humans to function within the cosmos… In the Aboriginal worldview, every meaningful activity, event, or life process that occurs at a particular place leaves behind a vibrational residue in the earth, as plants leave an image of themselves as seeds. The shape of the land – its mountains, rocks, riverbeds, and waterholes – and its unseen vibrations echo the events that brought that place into creation. Everything in the natural world is a symbolic footprint of the metaphysical beings whose actions created our world. As with a seed, the potency of an earthly location is wedded to the memory of its origin. The Aborigines called this potency the ‘Dreaming’ of a place… Only in extraordinary states of consciousness can one be aware of, or attuned to, the inner dreaming of the earth’ (Lawlor, 1991)
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| Totem Poles of Stanley Park |
The myth of Karora is an example of an ex nihilo, or from nothing, creation myth. It contains elements of creation from chaos and emergence, as well as creation by thought which is a popular theme in Australian Aboriginal mythology. It also includes elements of creation gone wrong – a popular theme the world over, where a flood is sent to cleanse the land. In this myth of the Arandan tribe, we find the ratline bandicoot, a creature who is considered sacred. The tnatantja pole creates the world centre, or axis mundi – again found in other world mythology.
Karora Dreams
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| Karora by ClaraBacou* |
Throughout the following nights Karora brought many new sons into being. All were hungry and they ate the bandicoots until there were none left. So Karora sent out his sons to find more bandicoots on the plains, but none could be found and all returned hungry.
On the third day Karora’s sons heard what they believed to be the sound of a bull-roarer and went in search of bandicoot nests. An odd hairy animal hopped out. ‘It’s a sand hill wallaby,’ the sons cried, and they broke one of its legs with their sticks. ‘You have lamed me, yet I am no animal. I am Tjenterama, a man like you.’ Karora’s sons backed away as the wallaby limped off.
On their arrival home, the sons met their father and he led them to Ilbalintja soak, ordering them to sit in a ring around it. Upon doing so, the juice of the honeysuckle rose from the sink and swept them away into the underground, where the injured Tjenterama, their new leader, lay. Here they remained for eternity and, to those people that came later, they became objects of worship.
The great ancestor, Karora, returned to his sleeping place in the soak and people still visit this place to drink and to honour him with gifts. Karora sleeps on, smiling and happy to have the people visit him.
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| A Kakadu cave painting photo by Don Hitchcock |
‘Wuraka came from the west, walking through the sea. His feet were on the bottom but he was so tall that his head was well above the surface of the water. He landed at a place called Allukaladi, between what are now known as Mts. Bidwell and Roe, both of which he made. His first sleeping place, after coming out on to land, was at Woralia. He then came on to Umurunguk and so to Adjerakuk and Aruwurkwain, at each of which he slept one night.
The woman, Imberombera, also walked through the sea and landed at what is now known as Malay Bay, the native name being Wungaran. She met Wuraka at Arakwurkwain. Imberombera said to him, ‘Where are you going?’ He said, ‘I am going straight through the bush to the rising sun.’ The first language they spoke was Iwaidja, that is, the language of the people of Port Essington. Wuraka carried his penis, or parla, over his shoulder. He said to Imberombera, ‘ngainma parla nungeroboama,’ my penis is too heavy; ‘ngainma wilalu jirongadda’, my camp is close by; ‘ngeinyimma ngoro breikul’, you go a long way.
At that time there were no black-fellows. Imberombera wanted Wuraka to come with her, but he was too tired and his penis was too heavy, so he sat down where he was, and a great rock, called by the natives Wuraka, and by the white men Tor Rock, arose to mark the spot. Imberombera had a huge stomach in which she carried many children, and on her head she wore a bamboo ring from which hung down numbers of dilly bags full of yams. She also carried a very large stick or wairbi.
At a place called Marpur, close to where she and Wuraka met, she left boy and girl spirit children and told them to speak Iwaidja. She also planted many yams there and said to the children whom she left behind, ‘ungatidda jaw’, these are good to eat.
She went on to Muruni, leaving yams and spirit children, and told them also to speak Iwaidja. From Muruni she went on, by way of Kumara, to Areidjut, close to Mamul, on what is now called Cooper’s Creek, which runs into the sea to the north of the mouth of the East Alligator River. At Mamul she left children, one boy being called Kominuuru, and told them to speak the Umoriu language. The only food supply she left here was Murarowa – a Cyprus bulb. She crossed the creek and went on to Yiralka but left no children there. This was close to the East Alligator River which she crossed and then came, in succession, to Jeri Kumboyu, Munguruburaira and Uramaijino, where she opened up her dilly bags and scattered yams broadcast. She went on to Jaiyipali, where again she left
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| Kakadu rock painting |
As she travelled along, Imberombera sent out various spirit children to different parts of the country, telling them to speak different languages. She sent them to ten places, in each case instructing them as follows:
1. Gnaruk ngeinyimma tjikaru, gnoyo Koranger.
2. Watta ngeinyimma tjikaru, gnoro Kurnboyu.
3. Kakadu ngeinyimma tjikaru, gnoro Munganillida.
4. Witji ngeinyimma tjikaru, gnoro Miortu.
5. Puneitja ngeinyimma tjikaru, gnoro Jaijipali. {p. 278}
6. Koarnbut ngeinyimma tjikaru, gnoro Kapalgo.
7. Ngornbur ngeinyimma tjikaru, gnoro Illari.
8. Umbugwalur ngeinyimma tjikaru, gnoro Owe.
9. Djowei ngeinyimma tjikaru, gnoro Nauillanja.
10. Geimbio ngeinyimma tjikaru, gnoro Waimbi.
The first word in each of these is
the name of language which the children were to speak, ngeinyimma means you or
yours, tjikaru is talk or language; gnorro is go, and the last word is the name
of the place to which she sent them. Each
of these places is regarded as the central camping ground of their respective
tribes.
Imberombera is thus supposed to have
been the founder of the ten tribes above named, all of whom, at present day,
inhabit the Coburg Peninsula and the country east and west of this, for some
distance, along the coast line, as well as the inland parts drained by the
East, South, and West Alligator Rivers.Another creation myth comes from the Aboriginal Kokowarra people of Queensland, who have inhabited the area for thousands of years. It is, technically, a creation from chaos myth as well as an emergence creation myth.
The Giant Anjir
In the beginning Anjir was lying in the shadow of a thickly-leaved tree. He was a blackfellow with very large buttocks, but peculiar in that there was no sign of any orifice. Yalpan, or Jalpan, happened to be passing by at the time, and noticing this anomaly, made a cut in the usual place by means of a piece of quartz-crystal, with the result that the evacuations were expelled and spread over the surface of the ground. All blacks were thus originally born from Anjir’s dung. Yalpan went southwards, and has never been heard of since. Anjir was buried underground after he had ‘breeded’ – the interpreter’s expression - all he wanted to.
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| Ngurunderi tries to spear the cod by Keeve Neo |
The ancestral hero Ngurunderi paddled his bark canoe down the small creek which was later to become the River Murray. He had come from the Darling, following the giant Murray cod. As this swam, its tail swept aside the water, widening the river to the size it is today. When Ngurunderi paused to rest, the cod swam on into the Lake, and he gave up all hope of catching it. The he thought of his ‘wife’s brother’, Nepele. Quickly getting into his canoe he quickly rowed to Bumongdung, and from there called out to Nepele, who was sitting on a red cliff named Rawugung, Point McLeay. Nepele pushed out his canoe, rowed it to some shoals, and waited with spear in hand. The cod swam down towards Nepele, who speared it opposite Rawugung and placed it on a submerged sandbank there. When Ngurunderi arrived they cut the cod into many small pieces, throwing each into the water and naming the fish it was to become. Finally they threw the remaining part into the lake saying, ‘Keep on being a Murray cod.’
Ngurunderi continued his travels. Eventually he reached Bamundang, where he disembarked and pulled up his canoe: his footprints are still there. Carrying the canoe he walked to Larangangel, where he left two large mounds of freshwater mussels. One day, on his way back from granangung, he saw some people at a place called Ngirlungmurnang. They were frightened of him and hid in the reeds. But Ngurunderi could hear them whispering, and he transformed them into a species of blue bird. At this juncture Ngurunderi's two wives appeared. They were at Gurelbang cooking the dugeri (silver bream), taboo to women, and the breeze from that direction carried the smell to him. Having no further use for his canoe, he stood on the 2 mounds of Larlangangel, and lifting it up, placed it in the sky where it became the Milky Way. He then set off for Gurelbang. In the meantime, the two women, thinking Ngurunderi might smell the fish, had made their escape on a reed raft, poling their way across Lake Albert to Thralrum, on the western side. There they left the raft, which was metamorphosed into the reeds and yaccas found at that point today, and continued down into the Coorong.
When Ngurunderi reached Gurelbang and found them gone he too made a raft, and followed them into the Coorong. Here he met a malignant spirit named Barambari. Ngurunderi asked whether he had seen the two wives. But Barambari started a quarrel and speared him in the thigh. Ngurunderi laughed, pulled it out and threw it away. Then he threw his club, knocking Barambari unconscious, and thinking he was dead turned to go. But Baramberi regained consciousness, and manipulated his magical spear-thrower in such a way as to stop Ngurunderi from walking on. Ngururderi returned and killed him with his club. He lifted some large gums and other trees, piled them into a heap and set them alight, then lifted Barambari's body and placed it on top of the blazing pyre so it would be completely consumed. Turning around he tried again to walk away, but again could not do so. He picked up all the congealed blood and threw it on the fire, and after that he was able to continue. At Wunjurem, he dug a waterhole in the sand to get fresh water, kneeling down to drink he put his head against the sand, and this impression was transformed into rock.
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| The Ngurunderi Dreaming by Jacob Stengle |
The final Australian creation myth I want to share with you today, which happens to be one of my favourites, is that of the Rainbow Serpent. Stories about this creature are especially popular in Arnhem Land which lies in the Northern Territory around Darwin and images depicting it can be found as rock art dating back to before 6000BC.
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| The Rainbow Serpent |
Long, long ago was the Dreamtime. Everywhere was bare, flat, and empty. There was only stillness and quietness all over the surface of the world.
One day the Rainbow Serpent opened her eyes and found herself in complete darkness. Flexing and stretching her coils, she began to push her way through the earth. Finally, she broke through the surface, bursting out into the sunlight. The featureless land stretched in all directions. She set off to explore.
Slithering all over the land, the Rainbow Serpent’s strong winding body carved out valleys and heaped up land into ridges. She journeyed for many moons, travelling over the whole earth until she arrived back where she had started. Exhausted, she coiled herself up and rested.
After a long nap, it occurred to her that all the other creatures were still asleep deep inside the earth. With as much energy as she could summon, the Rainbow Serpent called and called, and gradually, her voice penetrated the layers of the earth and began to stir the creatures from their deep slumbers.
The frogs awoke first. Slowly, they began to move up through the earth, with their bodies full of water. Delighted, the Rainbow Serpent tickled the frogs, making them laugh so hard that they coughed up their stores of water, which flowed out over the earth. Some of the water gushed into channels and pits formed by the Rainbow Serpent’s wanderings, creating streams, rivers, waterfalls, and lakes. Other trickles of water ran away over the soil and were absorbed by the land. In these places, tiny green shoots appeared. Soon, in all directions there were patches of soft grass, clumps of leafy bushes, and bright flowers, and clusters of tall, spreading trees.
As the land sprang to life, all the other reptiles, birds, and animals burst out from under the ground. The Rainbow Serpent led them across the earth and they all found suitable homes. The birds were delighted to swoop through the skies and nest in the treetops. The reptiles were comfortable sheltering among cool stones and damp, shady nooks and crannies.
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| Myth of the Rainbow Serpent by aerroscape* |
The Rainbow Serpent chose other creatures that she was very pleased with and turned them into rock. They were sent to stand forever as hills and mountains, acting as the guardians of the tribes living on the land.
And so the tribes and the land lived and prospered together. A man called Biami grew to be an exceptionally wise human. Knowledgeable, honest, and kind, he took great care of the earth. When he became old the Rainbow Serpent did not let him die, but gave him a spirit form so he could live forever among the tribe as protector.
Coming into Being Among the Australian Aborigines by Ashley Montagu
Fabulous Creatures, Mythical Monsters, and Animal Power Symbols: A Handbook by Cassandra Eason
Myths and Legends: Fact or Fiction byVic Parker
Religion in Schools: ControversiesAround the World by Robert Murray Thomas
Creation Myths of the World: An Encyclopedia by David Adams Leeming
