Myth and Science: A Goanna Story

To celebrate 2011 The International Year of Forests I produced Bushraps a booklet with 20 raps about the unique flora and fauna in Australian forests. I am interested in teaching science  through storytelling and music, so I have tried to be true to the science of the material while making the raps fun to perform. 

In storytelling there is a genre of stories called pourquoi, which are etiological narratives. Many Aboriginal Dreaming stories are pourquoi tales. However, sometimes scientific discovery casts a different light on the mythology of the tales. This happened to me in my research on Lace Monitors, commonly referred to as a 'goanna' because Europeans  who, first seeing them in Australia, thought they were like the South American iguanas. ‘Goanna’ is derived from ‘iguana’. The Aboriginal people, depending on their language group, have many different names for these reptiles, and different stories about them. One well known creation myth is about how the black snake became poisonous. It informed my understanding of the difference between goannas and snakes. 

How the Black Snake Became Poisonous

In the time of the Dreaming, Mungoongarli the goanna was much bigger than he is today. He carried a poisonous sac and attacked people travelling on their own, killing them and eating them. Everyone was so frightened they all moved about in a group. But sometimes this wasn’t possible, and that was when Mungoongarli would strike. The animals were also scared. If Mungoongarli ate all the people, then they would be the next to be killed.

Kangaroo called a meeting to ask if someone could think up a plan to kill Mungoongarli. Ouyouboolooey, the small black snake volunteered to do battle with Mungoongarli. All the animals laughed at him because he was so thin and small. But Ouyouboolooey was determined to prove them wrong and went to meet Mungoongarli.

He stayed by Mungoongarli’s camp and pretended to be asleep when the goanna got up the next morning and captured and killed a solitary traveller. Ouyouboolooey watched as Mungoongarli dropped his poison sac on the ground next to his waddy, the big stick he had beaten the man with. Mungoongarli devoured his victim and while he did, quick as a lightning flash, Ouyouboolooey grabbed the poison sac and swallowed it, then slithered off back to the other animals.

There was a resounding cheer when he opened his mouth to show the captured poison sac. But when kangaroo suggested he spit it out into the river, Ouyouboolooey refused, saying that no one would ever laugh at him again, because now he had the poison and one bite from him would kill them. As for Mungoongarli, he shrunk down to the size he is today and only the smallest of animals fear him.

Source: Retold from Aboriginal Fables and Legendary Tales by A.W. Reed, Sydney 1965


I have always maintained a healthy respect for, and distance from, Australian reptiles. Venomous snakes? Make that a good distance! But I love to see a land mullet sleeping in the shade, a carpet snake basking in the sun or a blue tongue catching flies. However, I’m not a goanna lover. Is it because they are scavenging, thieving predators, or that they look and move like crocodiles? Besides these ‘character flaws,’ I now know that they are also venomous!

All these years I believed that snakes are poisonous (well in Australia most are) and lizards aren’t. But in late 2005, researchers at the University of Melbourne discovered that being bitten on the finger by a Perentie (Varanus giganteus), Spotted Tree Monitor (Varanus timorensis) or a Lace Monitor, (Varanus varius), all produced similar results in humans: rapid swelling within minutes, localised disruption of blood clotting, shooting pain up to the elbow, with some symptoms lasting for several hours. Previously it was believed these symptoms were caused by an infection from bacteria present in the reptile’s mouth. However, these effects are symptomatic of envenomation rather than bacterial infection, and the discovery of toxin-producing oral glands in monitor lizards supports this. 

Here is a scientific article about the discovery.

 http://eebweb.arizona.edu/courses/Ecol437/FryEA2005_Nature_VenomEvolution.pdf

Here is an interview with Deputy Director of the Australian Venom Research Unit, Doctor Bryan Fry. 

http://www.abc.net.au/pm/content/2005/s1509383.htm

So to return to the nature of scientific and mythological interpretations of events. 40-60 thousand years ago, the time that Aboriginal and Torres Strait Islander people began living in Australia, there was not the scientific facilities to research the presence of venomous glands in reptiles. Only a bite from a reptile could show you its degree of toxicity, and the venom in a goanna is nowhere near as toxic as most of Australia's venomous snakes. There is also evidence that the giant lizard, (Varanus Priscus) up to 7 metres long and weighing up to 1,940 kilogrammes, was also present, when humans first came to Australia. So although this is a mythological story, it is possible to scientifically interpret it.

 Aboriginal dreaming stories have scientific validity, especially in view of the Australian megafauna that inhabited the country at the time Aborigines first did. Now extinct, many bear resemblance to creatures in Aboriginal myths. Stories are one way of interpreting events and behaviour, and science is another, particularly when it comes to transformations and origins. If you think that Aboriginal creation myths are entirely fictitious then look at Evolution. A century ago many people did not believe in evolution; they could not fathom birds descending from dinosaurs and humans from monkeys? And now it is an accepted scientific fact...accepted by most thinking people at any rate.


“In the long history of humankind (and animal kind, too) those who learned to collaborate and improvise most effectively have prevailed”
Charles Darwin

Photo: by Roman W Schatz

 

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Here is a performance of The Goanna Rap from Bushraps by  Morgan Schatz Blackrose 2011

For more videos from Bushraps, visit my website.

 

 

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The Dream Serpent

To what degree are our thoughts and actions influenced by our family, friends, the culture and country we live in and our environment?  One thing that used to annoy me as a young adult was the attribution of a 'talent' to others, most often said in phrases like 'she must get that from her blah blah because none of us are interested in it.' While modeling and mentoring cannot be underestimated in the socio-political development of a young person, neither can their own independent choices. In my case, the fact that I loved to write was not due to an inheritance from a relative who had a preponderance for writing dreadful poetry; I read books and wrote stories because they were my ways of coping with my world. 

Later I read books and met people who were to influence my actions and world view;  the Women's Liberation Movement being the most influential because it provided both a theoretical framework for understanding my experiences and that of other women, as well as empowering me to challenge injustice. Today I still call myself a feminist because I believe that if one woman is not free then none of us are. Interpret 'us' and 'free' however you like. I think of 'us' as humanity and 'free' as able to enjoy all human rights. But who is telling us what is going on in the world? Are we to believe the sources of our 'news?' Propaganda masquerading as information, vested interests posing as authorities, advertising disguised as research. If we do not question what is served to us through mainstream media then we are liable to become and remain complacent, compliant and disempowered. Pastor Martin Niemoller's (1892-1984) words spoken during the reign of Fascism in Germany are still pertinent today.

First They came... - Pastor Martin Niemoller

First they came for the communists, 
and I didn't speak out because I wasn't a communist.

Then they came for the trade unionists,
and I didn't speak out because I wasn't a trade unionist.

Then they came for the Jews,
and I didn't speak out because I wasn't a Jew.

Then they came for me
and there was no one left to speak out for me.


The following folktale from Georgia speaks to me of the need to understand what influences our choices and why me must continue to question them.

The Dream Serpent

There was once a King who was troubled by a dream. He called his advisers together to divine the meaning of the dream but none could. 'Surely in all the land there is someone who can tell me what it means to dream of a fox suspended by his tail, from the ceiling of my palace,' he announced.  And he called his men to gather all the people together at the palace so see if there was one who could interpret it for him. 

So the people came from the north, south, east and west to be interviewed by the King. Among them a farmer from over the mountains. On the way to the palace he had to travel along a narrow path, bounded by mountains on either side. In front of him, lying on the path was a serpent. As the farmer came closer, the serpent reared up and spoke. 

'Where are you going and what is your purpose?'

'To see the King and tell him the meaning of his dream,' answered the farmer, taken aback by the the serpent's speech.

'Do you know what it means?' asked the serpent.

'No idea,' replied  the farmer.

'I do,' said the serpent, 'and I will tell you if you agree to bring me half the reward the King gives you.'

'I agree,' said the farmer, and listened as the serpent explained the meaning of the dream.   

When the farmer found himself called before the King he answered. 

'The hanging fox means that your kingdom is like a den of foxes, where cunning, treachery and mistrust abound.'

The King was pleased with the farmer's interpretation and rewarded him with two sacks of gold. The farmer left the palace but returned home the long way, thereby avoiding the serpent's path and not honouring their agreement.

Time passed and the King had another dream. In this dream a sword hung suspended from the roof of his palace, dangling over his throne. The King wasted no time in summoning the farmer. Reluctant as he was, the farmer knew that if he wanted to find out the meaning of the dream he must go by the way of the serpent.

Once again the snake lay across the path and asked where he was going and for what purpose. The farmer answered that he had been summoned to tell the meaning of the King's dream.

'Do you know what it means?' asked the serpent.

'No idea,' said the farmer.

'I do,' said the serpent, 'and I will tell you if you agree to bring me half the reward the King gives you.'

'I agree,' said the farmer, and listened as the serpent explained the meaning of the dream.   

When the farmer found himself called before the King he answered. 

'The sword means that war is about to take place. Men are sharpening their weapons in preparation for battle.'

The King was pleased with the farmer's interpretation and gave him four sacks of gold and bade him return home quickly as he had a war to wage.

The farmer returned along the way in which he had come and met the serpent on the road.

'Have you half the king's reward for me?' he asked.

The farmer was angry at the serpent's request and drew the sword he carried by his side and waved it at the serpent.

'All I have for you is black stone and burning cinder,' he threatened, and chased after the snake, who slithered down his hole, but not before the farmer sliced off his tail.

Time passed and once again the King had a dream. This time he dreamt of the slaughtered carcass of a sheep hanging from his roof. Straight away he called for the farmer to come. Upon hearing the news the farmer was distressed. He knew he had to see the serpent to know the meaning of the dream. He set off and soon found himself in the presence of the snake, who asked where he was going and for what purpose. The farmer answered that he had been summoned to tell the meaning of the King's dream.

'Do you know what it means?' asked the serpent.

'No idea,' said the farmer.

'I do,' said the serpent, 'and I will tell you if you agree to bring me half the reward the King gives you.'

'I agree,' said the farmer, and listened as the serpent explained the meaning of the dream.   

When the farmer found himself called before the King he answered. 

'This is a sign that now everywhere peace and prosperity prevail upon the land.'
The King liked the interpretation. It had been two years since the war and now life was returning to normal, the crops were bountiful and the people were happy. He gave the farmer six sacks of gold.
The farmer thanked the King and made his way home. When he came to the place where the serpent lived he stopped and begged the serpent for forgiveness. He offered him all six sacks of gold to honour his commitment of half the King's rewards he had received over the years.
The serpent asked that the farmer listen to him while he explained what happened each time they had met. 
'When you first came to me, the people of the land were like the foxes; cunning, deceitful and treacherous. And you too, were a deceiver because you did not honour your agreement with me, but took another path home. The second time you came to me, war was at hand. You too took up arms and used them mercilessly, cutting off my tail. And now, when peace is upon the land and all are content and trusting, then you too can be generous and just. But I have no use for your gold. It is wisdom that is truly valuable. Go in Peace.
The serpent then turned away from the farmer and disappeared down his hole leaving the farmer alone with the gold. 

Sources: http://www.sacred-texts.com/asia/geft/geft00.htm

Georgian Folk Tales TRANSLATED BY Marjory Wardrop, Published by David Nutt in the Strand, London [1894] 

Retelling of a Georgian Folktale by Hugh Lupton in Riddle Me This: Riddles and Stories to Sharpen Your Wits

Barefoot Books United States, 2007

Artwork: Perspective, Roman W. Schatz, 2010, acrylic on cardboard, 


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