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The Australian Rainbow Serpent and the Nummo New Dawn Special Issue No. 13, 2010 by Shannon Dorey

Rainbow Serpent, Mark O' File:RainbowSerpent.jpg

The Rainbow Serpent is a common motif found in the art and mythology of Aboriginal Australia. The name was coined in 1926 by Professor Alfred Radcliffe-Brown, a British anthropologist specialising in Australian Aboriginal ethnology and ethnography, who determined that many Australian Aboriginal groups shared variations of a common myth telling of an unusually powerful, creative, and often dangerous snake or serpent of enormous size who was associated with rainbows, rain, rivers, and deep waterholes and descended from a larger being visible as a dark streak in the Milky Way. Rainbow Serpent

An artist's conception of the the Milky Way wiki/File:236084main_MilkyWay-full-annotated.jpg /releases/ssc2008-10/ssc2008-10b.shtml

The Rainbow Serpent’s connection with the Milky Way may associate this figure with the alien Nummo. The “star of the Milky Way” was important to the Dogon. Griaule and Dieterlen thought the term might refer to Saturn, because the star of the Milky Way was described as being a bulging funeral urn. The opening of the funeral urn was surrounded by a bulge, which represented the star’s permanent halo. I believe the Dogon were actually talking about the Milky Way itself, which is our own galaxy.

Comparing the Milky Way to our observations of another galaxy, scientists have determined what it might look like to an observer from another galaxy. When viewed from the side, a picture of another galaxy shows “the central bulge of the nucleus.” There is also a “halo, which is a spherical region, centered on the nucleus, with a radius of about 50,000 light years. This halo contains very old stars, produced early on when the galaxy was still forming. Most of these stars are in vast collections called globular clusters.”Reiterer Martin, Reiterer Stefan, Dinhobl Erhard,
The Milky Way-our galaxy, ESO
cas2002/cas-projects/austria_milky_1/ 2007.
The Dogon drew the picture of the star of the Milky Way under the urn during a consecration of the altar to the ancestors (vageu). All the other deceased members of the lineage were placed in a spiral around it. These ancestors likely symbolized the old stars that were produced when the galaxy was forming. Our galaxy is only one of billions of galaxies in the universe.Nigel Bannister. The Milky Way July 5, 1999.

Rainbow aspects of the Nummo may further connect them with the Australian Rainbow Serpent. The Nummos’ skin was primarily green, but, like the chameleon, it sometimes changed colours and was said to at times have all the colours of the rainbow.Griaule p. 188. In their spaceships, the Nummo were identified with a ram, a rainbow and the sun. Ogotemmêli told how the “ram” had the power of movement once it had risen into the heavens. When it moved in the clouds it left a track of four colours that looked like a rainbow. As Griaule reported, “His left forefoot made a black track, his right a red track, the two others one green and one yellow. That fourfold track was called the ‘the Nummo’s track.’”Griaule. p. 108.

In other descriptions, the spaceship was round like a calabash and glowed in a red ball of light. There was also tubing or piping circulating or curling around the outer top of the craft. This tubing contained either water or “liquid copper” and apparently looked like the horns of a ram, which was why the ships were identified with rams. Since the Nummo also had horns, the spaceships were viewed by the Dogon as being the celestial form of the Nummo. Griaule. p. 106.

The Australian Rainbow Serpent apparently inhabited permanent waterholes and was said to be in control of life's most precious resource, water.
Rainbow_Serpent Rainbow Serpent
Water was also the essence of the Nummo. The words “water” and “Nummo” were used interchangeably.Griaule. p. 18. Water was the symbol for the life-force of the world.Griaule. p. 18. According to the Dogon, wherever the Nummo landed on the Earth, the water turtle kiru, went around and purified the soil, allowing the rainwater to enter it and stay there to form a pond.Griaule and Dieterlen p. 433.

Researchers, Dr Paul Tacon and Dr Christopher Chippindale of Cambridge University in Britain, believe the first images of Australian Rainbow Serpents appear in the rock art at the time of the Yam period identified by George Chaloupka, the foremost expert on the rock art of Arnhem Land, beginning around 6000 years ago and that these images “set the pattern for all following images: a snake-like body, curved horse-like heads, at least two types of tails (pointed or spiked), and an assortment of plant and animal appendages, including wispy tendrils and ear-like projections.”
/culture/rainbow.php Paul S.C. Tacon, Meredith Wilson
and Christopher Chippindale 1996: "Birth of the
Rainbow Serpent in Arnhem land rock art and oral history" Archaeology in Oceania 31 (1996) 103-124
In the Dogon religion the horse was also symbol of the Nummo. The Dogon word in the Wazouba language for “horse” also meant “power.”Griaule and Dieterlen p. 484. “The stacked round wooden cups that the Dogon spiritual leader, the Hogon, used for ceremonies usually had a lid with a horse on top, representing the Nummo.….”Griaule and Dieterlen p. 486.

The Creation of Human Beings

Chaloupka reported that the Australian Rainbow Serpent created human beings.
According to the Dogon, the Nummo also created humans. The Nummo were associated with both the Sirius and the Pleiades star systems. It was suggested in Dogon mythology that the Nummos’ world was dying, which is why some of them came to Earth. There wasn’t any intelligent life on the planet when the Nummo first came here. As I mentioned earlier, the Nummo were immortal beings and they had the ability to direct their souls on death. The Nummo’s plan was to create a new life form here using the animals of Earth so that they could move their souls into those animals and live on the planet. What Dogon mythology tells us is that the experiment failed. Nummo souls were lost to the Earth and humans were born from that failure.

In the first attempt at biological engineering, the androgynous and immortal aspect of the Nummo did not carry through to both of the offspring. A single-sexed male was born completely severed from the Nummos’ spiritual essence and tied to Earth. He was symbolized by the Jackal or fox in the religion. He was born mortal with no knowledge of a previous existence. Ogotemmêli explained how “the original incident was destined to affect the course of things forever.”Griaule. p. 17. From these first offspring, the Dogon perceived the androgynous human/Nummo hybrid as being feminine, immortal and good. The brother of this being was perceived as having been born mortal and soulless. He was the bad element in the religion. “The Jackal was alone from birth,” said Ogotemmêli, “and because of this he did more things than can be told.”Griaule. p. 22.

Although the Jackal was a single sexed being, the Nummo’s androgynous DNA was still part of his genetic makeup. He was perceived as having two souls, one tied to the Nummo and one tied to the Earth. The Nummo believed that the Jackal could only become stable once his Nummo soul and his androgynous nature had been removed. By doing this it was taking him back to some form of his original animal existence so that he could evolve naturally. In males the Nummo soul was symbolized by the prepuce, which also symbolized the female aspect of his androgynous nature. The prepuce was a womb symbol. The Jackal could only become stable once the second sex and second soul had been removed. The Dogon associated the Jackal ’s regeneration with the removal of the prepuce through the ritual of circumcision.Dorey, pp. 135-140

The Dogon elder Ogotemmêli made it very clear to Griaule that after circumcision the second soul was not completely severed but existed as the shadow or the unconscious, which was also shared with the Nummo.Griaule p. 160. This was why every human was said to still have two souls. The word “soul” in the Dogon language was kinndou-kinndou, or, “soul-soul”.Griaule p. 156. The body was one, but the spiritual part of an individual was said to be two. The unconscious or shadow represented the tie humans still had with the Nummo.

I believe the unconscious shared with the Nummo may be associated with the dreamtime talked about by the Australian Aborigines. Carl Jung believed that the study of dreams was one way to come to terms with the content of the unconscious and understand truth. He believed that by analysing the images found in their dreams, individuals could get a better understanding of what was happening in their unconscious. Jung believed the images stored in our unconscious and found in our dreams have been with us since the beginning of time and have similar meanings for all people.Carl G Jung and M. L. von Franz, Joseph L. Henderson, Jolande Jacobi, Aniela Jaffe, Man and His Symbols, (New York. N.Y. Dell Publishing Co. Inc., 1964) p. 29.

The Master [Mistress] of Speech & the Removal of the Second Soul

In the Dogon religion, the removal of the Jackal ’s second soul, was linked with the second experiment and the creation of the Master of Speech[Mistress of Speech], a fish tailed being, who represented the perfect combination of Nummo and human. In describing the creation of the Master of Speech[Mistress of Speech] or the regeneration of the Jackal, the Dogon said the Master of Speech[Mistress of Speech], or the Nummo anagonno swallowed the Jackal ’s foreskin and became his twin.Griaule and Dietrelen p 275. This is symbolically represented by this Dogon diagram, which shows the Jackal being circumcised by the teeth of the Master of Speech[Mistress of Speech].Griaule and Dieterlen p. 555 Fig. 82.

Jackal's Circumcision
©Robert Hill

The Aborigines of Australia also tell similar stories relating to circumcision that are likely associated with the story about the Master of Speech[Mistress of Speech] circumcising the Jackal with her/his teeth. Joseph Campbell talks about the rite of circumcision among the Murngin tribe:

Among the aborigines of Australia, for example, one of the principal features of the ordeal of initiation (by which the boy at puberty is cut away from the mother and inducted into the society and secret lore of the men) is the rite of circumcision. “When a little boy of the Murngin tribe is about to be circumcised, he is told by his fathers and by the old men, ‘The Great Father Snake smells your foreskin; he is calling for it.’ The boys believe this is to be literally true and become extremely frightened. Usually they take refuge with their mother, mother’s mother, or some other favourite female relative; for they know that the men are organized to see that they are taken to the men’s ground, where the great snake is bellowing. The women wail over the boys ceremonially; this is to keep the great snake from swallowing them.” Joseph Campbell, The Hero With A Thousand Faces (Bollingen Series XVII, Princeton University Press 1973.) p.11.

The statement that “The Great Father Snake smells your foreskin” suggests that the snake is about to eat the boy’s foreskin. The women also wail over their sons to keep the snake from swallowing them. We know from Dogon mythology that both the circumcision and the swallowing ritual have to do with regeneration. During the third experiment carried about by the Nummo, the Master of Speech [Mistress of Speech] mythically swallows and then regurgitates Lébé. In the Murngin myth, the snake swallows the boy or the boy’s foreskin, so the boy can be renewed. The foreskin in the Dogon religion was a symbol of instability and the boy could not become stable until the second sex or second soul had been removed, which is what the foreskin represents. Since the Nummo were identified with both fish and serpents, it is likely that this Murngin tribe ritual is the same ritual performed by the Dogon. It is through Dogon mythology that we can connect these myths.

Dogon Circumcision Cave Paintings
Photo by Senani P 2007Creative Commons Attribution ShareAlike 3.0 License.

The following Australian Aboriginal Murrinh-patha myth is also reminiscent of the Dogon Religion. It is performed in Murrinh-patha ceremonies to initiate young men into adulthood.

‘A woman, Mutjinga (the 'Old Woman'), was in charge of young children, but instead of watching out for them during their parents' absence, she swallowed them and tried to escape as a giant snake. The people followed her, spearing her and removing the undigested children from the body.’Stanner, W.E.H (1966) pages 40 - 43, as
summarised and cited by Koepping, Klaus-Peter
(1981) Page 378.
Within the myth and in its performance, young, unadorned children must first be swallowed by an ancestral being (who transforms into a giant snake), then regurgitated before they are able to be accepted as young adults with all the rights and privileges of young adults.Koepping, Klaus-Peter (1981) pages 377-378.

This is similar to the Dogon religion where a boy cannot be given his full title, establish a cult, take the remedies which the healers give against disease, and use amulets, until he has been circumcised.Griaule p. 159. The Australian Aboriginal Murrinh-patha myth also suggests that the old woman or Mutjinga was a shape-shifter. The Nummo were also said to be shape shifters. In this next passage Griaule describes an ancestor of Ogotemmêli.

The myth of the Binu Tiré, ancestor of Ogotemmêli’s family, which originated in the Sodamma quarter of Upper Ogol, was a good example of this.

The ancestor, when he became an old man, was in the habit of looking after the children in his eldest son’s house, while the adults were away at work. One day he changed himself into a serpent, which frightened the children. As, however, he resumed his ordinary appearance when the men came back from work, the whole thing was put down to childish fantasies. But it happened again, and one day the eldest son, returning unexpectedly from the fields, surprised the old man in his metamorphosis…...Griaule. p. 125.

The Seven Vibrations

The Nummo were involved in genetic engineering and in The Nummo and the Master of Speech[Mistress of Speech], I reveal the connections between genetics and the stories and drawings found in the Dogon religion. The anthropologist Jeremy Narby made a similar connection when viewing a painting of the Rainbow Snake drawn by Australian Aborigines of the Walbiri tribe found in a book by Francis Huxley’s, The way of the sacred.

I looked at it more closely and saw two things: All around the serpent there were sorts of chromosomes, in their upside-down “U” shape, and underneath it there was a kind of ladder. I rubbed my eyes, telling myself that I had to be imagining connections, but I could not get the ladder or the chromosomes to look like anything else. Several weeks later I learned that U-shaped chromosomes were in anaphase one of the stages of cellular duplications which is the central mechanism of the reproduction of life and the first image of the zigzag snakes looks strikingly like chromosomes in the “early prophase,” at the beginning of the same process.Jerremy Narby, The Cosmic Serpent, (New York, NY, Jeremy P. Tarcher/Putnam, 1998) p. 80.

The Dogon believed there were seven vibrations that began the universe and were also found in DNA. It was these seven vibrations that stimulated DNA to develop into a human being, a plant, or an animal. They further believed these vibrations connected all humans, plants, and animals on Earth with all other entities in the universe. It was these vibrations that became corrupted when humans were genetically created by the alien Nummo. This was a significant part of their mythology. The Nummo experiment didn't fail because of a simple biological problem. The mistake was so complex it was connected to the very fabric of the universe.

The Dogon believed these seven vibrations were both the soul and the life force of the universe. These seven vibrations were symbolized by the Master of Speech[Mistress of Speech] who was the seventh ancestor and the perfect combination of Nummo and human.Dorey, p. 158. In Dogon mythology, music symbolized the third and final experiment. The musical octave, which is eight notes on a scale over a space of seven intervals, was a metaphor for the experiment. The Dogon believed the seven intervals, or notes, symbolized the seven vibrations, which in turn created Lébé, who was also known as the eighth ancestor and identified with the eighth note.

The most important message that comes from studying the Dogon religion is that our spiritual and physical being are intertwined in DNA, and that genetics is something that should be explored with caution. It reveals that humans are connected to all forms of life, involving a vibration that ties us to each other and to the rest of the universe. It tells us that we need to rekindle our connection to that vibration so that we can renew our love of the Earth and all the plants and animals that live on the planet. Until we are able to do that, we will never find the truth and immortality that has been lost to us.