that this represents a conjunction between the moon and the supernova, made possible by the fact that, seen from the Earth, the supernova occurred in the path of the Ecliptic. On the morning of 5 July, the moon was located in the immediate proximity of the supernova, and this proximity might have been represented in these paintings. This theory is compatible with the uncertain dating of these paintings but cannot be confirmed. The dating of the paintings is extremely imprecise (between the 10th and 12th century), and only one of them shows the crescent moon with the correct orientation in relation to the supernova on the date of the explosion. Moreover, this type of drawing could well represent a proximity of the moon with Venus or Jupiter. Another, better known document was updated during the 1970s at the Chaco Canyon site (New Mexico), occupied around 1000 AD by the Ancestral Pueblo Peoples. On the flat underside of an overhang, it represents a hand, below which there is a crescent moon facing a star at the bottom-left. On the wall underneath the petroglyph there is a drawing which could be the core and tail of a comet. Apart from the petroglyph, which could represent the configuration of the moon and supernova on the morning of 5 July 1054, this period corresponds to the apogee of the Ancestral Pueblo civilisation. It seems possible to propose an interpretation of the other petroglyph, which, if it is more recent than the other one, could possibly correspond to the passing of Halley's Comet in 1066. Although plausible, this interpretation is impossible to confirm and does not explain why it was the supernova of 1054 that was represented, rather than the supernova of 1006, which was brighter and also visible to this civilisation. Suggested records in Aboriginal oral tradition The Aboriginal people of the region around Ooldea have passed in oral tradition a detailed account of their mythology of the constellation Orion and the Pleiades. The anthropologist Daisy Bates was the first to attempt to compile records of this story. Work done by her and others has shown that all of the protagonists of the story of Nyeeruna and the Yugarilya correspond to individual stars covering the region around Orion and the Pleiades, with the exception of Baba, the father dingo, which is a major protagonist of the story and of the yearly re-enactments of the