Dogon Symbols Connect Gobekli Tepe, Aztec, Maya and Pictish Symbolism by Shannon Dorey
Low Relief, Gobekli
Tepe by Teomancimithttp://en.wikipedia.org/wiki/File:Gobekli_Tepe_2.jpg
The symbols found at the 12,000 year old temple at Gobekli Tepe in Turkey are the same symbols that were known to the Dogon people of Africa. My research in Day of the Fish reveals the Dogon religion to be the oldest religion in the world and these symbols from Gobekli Tepe help to reaffirm that conclusion. This article will explain what some of those symbols meant to the Dogon and how they would have been interpreted by those who carved them 12,000 years ago.
The Dogon religion, which was recorded by the French anthropologists Marcel Griaule and Germainne Dieterlen in the 1930s and 40s, was still a living oral culture when it was recorded. The meaning of these symbols, which were lost in other places of the world, were still being used by the Dogon. It is through the Dogon that we can decipher these symbols and understand the information that is being presented.
According to the Dogon people, the alien Nummo and the Eight Ancestors, who were part Nummo and part human, were amphibians but they had fish tails and spent most of their time in water. A fish tailed creature is carved onto one of the stones at Gobekli Tepe. The serpent is another key symbol that appears at Gobekli Tepe. When the serpent appeared on Dogon artefacts, it not only symbolized immortality but represented the Nummo and the Eight Nummo Ancestors. Because of their long fish tails, when the Nummo moved on land they looked like serpents. When Ogotemmęli was describing his religion to Griaule, he most often referred to the alien Nummo, as "the Serpent."Shannon Dorey, Day of the Fish pp.20-34 I believe that the complex structures that exist at Gobekli Tepe and elsewhere, can be attributed to the Nummo or the Nummo Ancestors.
The Nummo were described as being shapeshifters and there are many varied descriptions that relate to them. The Nummo had a horn or casque on their head and for this reason horned animals including antelopes, deers, gazelles and lizards, such as chameleons, symbolized the Nummo. These images and many others associated with the Nummo appear at Gobekli Tepe. Because there was tubing that curled around the top of the Nummo spaceship in the shape of ram's horns, the Nummo were known as Celestial Rams while they were flying in their ships. I believe that a ram head also appears at Gobekli Tepe but is as yet unidentified as such.
Another symbol that represented both the spaceship and the Nummo was the sun. Even though they were hermaphrodites, the Nummo were identified with the sacred feminine. In the Dogon language the sun's name, nay, had the same root as "mother," na, and "cow," nă. The cow was another symbol of the Nummo and on the stone above from Gobekli Tepe, we see a cow with a sun between its horns. This is also found in Egyptian mythology where the goddess Isis was sometimes known as the "cow of heaven" and depicted on some ancient artefacts as a woman with horns (shown below) and on others, as a cow with a sun between her horns. More detailed information on cows in ancient mythology can be found in my article on cow symbolism. In other instances, Isis was shown as a serpent with a crown or casque on top of her head. I believe that these descriptions of Isis identify her with the Nummo. She is shown below with her child Horus, an image that was later used by the Christians to symbolize the Madonna. The Nummo were the mothers of the Earth.Shannon Dorey, Day of the Fish p.28
Sun between Isis HornsBerlin Museum, 1888 Meyers Konversationslexikon. Copied from http://de.wikipedia.org the public domain
The Nummo were also associated with birds in general and were said to have gizzards. It is believed that dinosaurs had gizzards and that birds are considered to be a type of dinosaur. In fact they are the only dinosaur still surviving to the present day. This may give us some indication of how long the Nummo have been associated with the Earth.Shannon Dorey, Day of the Fish pp.20-34 Because they had fish tails and were primarily aquatic beings, the Nummo were identified with water birds in some cultures. Water birds appear frequently at Gobekli Tepe. In her research on Old Europe, archeologist Marija Gimbutas made a connection between the Ram, which as I mentioned earlier was a symbol of the Nummo in their spaceships, and the Bird Goddess. My research points to the Goddess religion of old Europe as being the same religion known to the Dogon people. The Nummo were hermaphrodites, with breasts and penis, but identified with the sacred feminine. Gimbutas writes:
Bird's heads with ram's horns appear on bird-shaped vases of the Early Helladic II period [2650-2200/2150 BCE]. These beautifully shaped and burnished vases continue to be misleadingly called `sauceboats.' Their waterbird shape is obvious, and the addition of ram's horns to some of their heads suggests their important role in the cult of the Goddess. There are also winged rams, such portrayals appear on Late Minoan seals from Kato Zakros in Crete. The intimate link between the ram and the Bird Goddess is clear. The ram-headed serpent is the most expressive and typical of the Celtic cult animals. (Ross 1967:344).
A Celtic ram-headed serpent taken from excavations at Roman Carlisle in England appears in my book Day of the Fish and is shown below. I came across this serpent at Tullie House Museum in Carlisle on a trip to England and Scotland in 2005, and I was surprised to see how closely it was associated with the Dogon religion. A relief of a ram's head with spiralling horns and an owl's beak is also shown on one of the walls of a rock-cut tomb at Perfugas, Sardinia, dated to around the 4th millennium BCE. The owl is also found at Gobekli Tepe. Ogotemmęli described the second generation of Nummo/human offspring, of whom the Mistress of Speech was one, as having “wide-open eyes.” The Mistress of Speech, who was also known as the Seventh Ancestor, was the saviour in the Dogon religion.Shannon Dorey, The Master of Speech p.57 Because owl madonnas appear in some cultures, I associate the owl with the Mistress of Speech, who the Dogon said gave birth to Lébé, the mother of all humans living today.Shannon Dorey, Day of the Fish p.53
Ram Headed Serpent, CarlisleRoman Carlisle ©Robert Hill
Although the Nummo were associated with the night, because they primarily moved around at night, they were identified with the morning in some cultures. This is because wader birds such as cranes, ibises and herons stood in water at the seashore and were the first to welcome the dawn as it came up from the East. Among the Egyptians, the Bennu bird, which was a type of heron, was regarded as the emblem of regeneration and signified the rearising of the sun (a symbol of the Nummo) and the return of Osiris to the light.Howard Bayley, Lost Language of Symbolism, p. 68 The Dogon religion is focused on helping humans find their way back to truth and immortality. The crane appears on the stone above from Gobekli Tepe. Other wader birds appear on some of the other stones found there.
According to Egyptian mythology, the sun god Ra grew up every morning as a lotus from the waters of Nun. When the lotus' petals unfurled, Ra emerged from them and was identified as the Bennu bird perched on the Benben stone. The Benben stone was said to be a golden obelisk that caught the sun's first rays. (An obelisk is a square shaft of stone with a pyramidal top. An example is the Washington Monument.) Every evening when Ra returned, he was folded back inside the lotus blossom. According to the Dogon, the Nummo spaceship was divided into four parts and was “like the closed corolla of the blossom of a water lily.” It was said to have unfolded in a horizontal plane like a flower that opens up and whose petals are supported by the axis of the world that emerged from it. Because the lotus is similar to the water lily, the two flowers are often used interchangeably. The Egyptians described the Bennu bird's (Ra) dwelling as a lotus in the same way the Dogon described the Nummo spaceship as being like a lily.Dorey, The Nummo p. 48-49
The world that emerged from the Nummo spaceship is in reference to humans and all existing life on the Earth. The Nummo were associated with an experiment that occurred in space and caused us to lose our second Sun. When this happened humans started to be born as single sexed beings. According to the Dogon, prior to that humans had been hermaphrodites. In the Dogon religion, the Jackal or Pale Fox and he was also known, was considered the first single sexed human. The Jackal, who was male, symbolized death or mortality in humanity. He was the evil in the religion and associated with our lost immortality.Shannon Dorey, The Master of Speech pp.18-20 The dog is a common symbol that appears at Gobekli Tepe, which is shown on the stone at the beginning of the article. The Dog star Sirius B symbolized the first failed experiment. This experiment was associated with a chicken's egg and the Jackal was likewise symbolized by a rooster. To my knowledge, no rooster appears at Gobekli Tepe. Animals that symbolized the Jackal in the Dogon religion were the dog, hyena, wolf, goat, bull and alligator, most of which appear at Gobekli Tepe. He was also symbolized by the moon and the colour white.
The Dogon mud building below, with religious symbols and thatched roof, shows the Serpent (left) as it appeared in the Dogon village. Another important figure that appears on this building is the barankamaza dullogu, far right and left. This insect also appears at Gobekli Tepe. According to the Dogon, this was a water insect that was sent by the creator to counteract the deeds caused by the Jackal.Griaule and Dieterlen, The Pale Fox p.206 This symbol has something to do with the fail safes embedded into the Universe to protect it from experimentation. According to the Dogon, the Nummo were completely blindsided by these fail safes that destroyed their world. It was because of that destruction, that they ended up on Earth.
"According to Ogotemmęli, humans have two souls. The black and white chequered blanket (shown on the dwelling below) and known as the pall of the dead, symbolizes this dual aspect of humanity. The white square on the pall of the dead represents consciousness and the first soul, which is associated with humanity and the Earth. The black square represents the subconscious or unconscious and the second soul, which is associated with the Nummo and their world. By symbolizing the two souls, the black and white squares display our inner duality. The Dogon believed that once humans regained their androgyny, they would also regain their immortality. The blanket was therefore a symbol of life and resurrection."
Dogon architecture in Mali. Photo by Dario MenasceDario Menasce - I.N.F.N. Milano http://hal9000.mi.infn.it/~menasce
A strange H symbol with a circle in the centre of it appears at Gobekli Tepe and this symbol was known as the House of the Fox in the Dogon religion. I believe this symbol has to do with genetics as do many of the symbols that appear in the Dogon religion. An open semi circle with a circular object inside it, likewise appears at Gobekli Tepe. In the Dogon religion this symbol represented the sky containing the sun. The sun was a symbol of the Nummo and in this instance it represents the Jackal's foreskin. The Jackal's circumcision had to do with the Nummo removing some of their DNA (sun symbol) from humans. The Jackal's circumcision was focused around a ritual hunt and regeneration.Shannon Dorey, Day of the Fish pp. 166-169 It had to do with the failed experiment in space that destroyed our second sun.
The dog was a harbinger of death in many ancient cultures including the Celtic and Aztec. In the Dogon religion the Jackal was symbolized by the planet VenusShannon Dorey, Day of the Fish p. 166 and the Aztec god Xolotl, depicted as a dog headed man, was "the dark personification of Venus, the evening star."http://en.wikipedia.org/wiki/Xolotl Venus plays an important role in the Dogon religion and is referred to in detail in The Rose: Dogon Star Knowledge. The Aztec god Xolotl was also the god of fire and of bad luck. "Xolotl was the twin of the feathered serpent Quetzalcoatl, the pair being sons of the virgin Coatlicue. The word Coatlicue is Nahuatl for 'the one with the skirt of serpents'". The Nummo were self fertilizing hermaphrodites and because they were identified with the sacred feminine, my research reveals that they evolved into later myths of virgin goddesses. Coatlicue is referred to variously by the epithets "Mother Goddess of the Earth who gives birth to all celestial things", "Goddess of Fire and Fertility", "Goddess of Life, Death and Rebirth", and "Mother of the Southern Stars."http://en.wikipedia.org/wiki/Coatlicue The Jackal's twin sister, who was also born during the same experiment and a hermaphrodite, was the good in the Dogon religion and associated with the serpent-like Nummo, which may identify her with the feathered serpent Quetzalcoatl. My research reveals that in later patriarchal cultures the male and female symbols became reversed so that the male was associated with good, rather than evil.Shannon Dorey, Day of the Fish p. 10
The beast below depicts Xolotl in the Aztec religion. A similar creature appears at Gobekli Tepe shown below. This beast also appears on Celtic Pictish stones. The one shown below is from Meigle Museum in Scotland. In the Dogon religion, the Jackal was also described as having two serpent-like legs just like this figure on this Celtic Pictish stone. This differed from the Nummo who only had a single tail. There is also a sculpture of the Aztec Xolotl as a dog with a human face that is reminiscent of the Jackal being turned into a fox or dog.
Aztec Xolotl as Beast by Adamthttp://en.wikipedia.org/wiki/File:Xolotl_muz.jpg
Beast from Gobekli Tepehttp://en.wikipedia.org/wiki/File:GobeklitepeHeykel.jpg
Pictish Beasts and Serpent Legged Jackal©Robert Hill
A human statue that was found at Gobekli Tepe has no mouth. This is a very important aspect of this statue in association with the Dogon religion because it symbolizes lost speech. Round mouths on the other hand were positive symbols because they represented a full moon and the Nummos' return to Earth was to be accompanied by a full moon. Round mouths were generally associated with the Mistress of Speech (Seventh Ancestor).Shannon Dorey, Day of the Fish p.259
The Nummo and the Eight Ancestors were symbolized by turtles and turtles likewise appear at Gobekli Tepe. The Dogon associated the turtle with the nay, which was the circumcised prepuce in men and was identified with his female soul and the sun. It represented the Nummo soul found within humans. It was also associated with the regeneration of the Jackal. The turtle's shell was likewise a symbol of the Nummo spaceship and the sun. The turtle’s upper shell represented the celestial world (the Nummos' world), and its lower shell represented the Earth. The creation of the turtle represented the sun and the Earth becoming twins. In other words, humans and the Nummo becoming twins.See Shannon Dorey The Nummo pp.148-150
An Ostrich, a symbol associated with the Mistress of Speech, also appear on the stones at Gobekli Tepe.See Shannon Dorey The Nummo p. 232 All Eight Ancestors had human upper bodies and fish-tailed lower bodies. They were all hermaphrodites and were likewise symbolized by the scorpion, which is another figure that appears at Gobekil Tepe. Because they were hermaphrodites, the Eight Ancestors were considered twins by the Dogon people. They were all immortal like the Nummo. Twins have a mythological significance to the Dogon because of their association with androgyny. Griaule reports:
Dogon religion and Dogon philosophy both expressed a haunting sense of the original loss of twin-ness. The heavenly Powers themselves were dual, and in their earthly manifestations they constantly intervened in pairs… Actually the birth of twins is a notable event. It recalls the fabulous past when all beings came into existence in twos, symbols of the balance between the human and the divine. It repeats the child-birth of the first woman and the transformation of her clitoris into a scorpion. The scorpion with its eight feet is a symbol of two new-born infants with their sum of eight arms and eight legs. He is also their protector: no one dares touch them for fear of his sting.Shannon Dorey, The Master of Speech p.185
In one Dogon version of the myth of Lébé's birth, Lébé was swallowed and then regurgitated by the Mistress of Speech (Seventh Ancestor) in her serpent form. Lébé, who was the mother of humanity, was symbolized by the lion and I believe the cat may have also represented her as well. A lion and a cat appear on the statues at Gobekli Tepe. Because Lébé was a hermaphrodite, my research reveals that she was often represented by dual lions. The Nummo were a type of cat fish, and whiskers were depicted on the Nummo, Lébé, and the Eight Ancestors in some of the Dogon drawings. Lébé was also described as having a serpent tail, fish tail and in other instances was depicted as a fish.
I believe that the statue below from Gobekli Tepe symbolizes the birth of Lébé. This statue found in the museum at Gobekli Tepe shows dual serpents on a totem along with a large animal, most likely a bear, giving birth to a human baby. A cat or lion face appears on the left, which was a symbol of Lébé. My research has found that the Mistress of Speech (the Seventh Ancestor), who was part human and part Nummo, was symbolized by the boar, owl and the bear in Celtic and other ancient religions including Greek. The owl and boar appear in the Museum beside the animal figure giving birth. In some Dogon myths, the Mistress of Speech was sacrificed when Lébé was born and the boar was sacrificed in many Celtic myths. The bear was also sacrificed in ancient Japanese cultures. The hunt is associated with death and regenertion in the Dogon religion and the Mistress of Speech was the mistress of the hunt.
Bear Mother, Boars and Owl by Klaus-Peter Simonhttp://commons.wikimedia.org/wiki/File:UrfaMuseumG%C3%B6bekli.jpg Archäologisches Museum Sanliurfa, Südosttürkei, Stelen und Skulpturen aus Göbekli Tepe Klaus-Peter Simon
This statue in the museum at Gobekli Tepe also reminds me of this statue of the virgin goddess Coatlicue from Aztec mythology discussed earlier and shown below. The babies appear in the middle of the figures and there are two sets of hands on both totems. A serpent appears on the statue from Gobekli Tepe and a skirt of serpents on Coatlicue. In turn, Coatlicue is reminiscent of the Gorgon from Greek mythology, which I discuss in Day of the Fish and associate with the Mistress of Speech.
Coatlicue taken by Benutzer:Luidgerhttp://en.wikipedia.org/wiki/File:20041229-Coatlicue_(Museo_Nacional_de_Antropolog%C3%ADa)_MQ-3.jpg Statue of Coatlicue displayed in National Anthropology Museum in Mexico City.
My research shows that black birds including ravens and vultures were associated with the Nummo in various cultures including Celtic, Chinese, Persian and Maya. These birds were considered creator deities. The raven is also the creator of the world and bringer of daylight of the Pacific Northwest indigenous tribes, including the Tlingit, the Haida, the Tsimshian, the BellaBella, and the Kwakiutl. The raven was also important in creation myths of the Eskimo and even today remains a significant social and religious component of Alaskan culture.Dorey, The Nummo p. 202 A Chinese silk funeral banner found in a Han Tomb, 193-141 BCE, which I refer to in The Nummo, depicts the moon on the left and the sun on the right, which is consistent with Dogon symbolism. A black bird appears in the centre of the sun. If we relate this to Dogon mythology, it indicates that the black bird is a symbol of the Nummo. The black bird also appeared in Greek mythology as a creator deity.
According to the Orphics, in the beginning was Night, or Nyx, who was a bird with black wings. Ancient Night, they said, conceived of the Wind and laid her silver egg. From the egg sprang the son of the rushing Wind, a god with golden wings called Eros, the god of love. Eros was the first born of all the gods. When he was hatched from the egg, he revealed and brought into the light everything that had previously lain hidden in the silver egg. The story of Night was passed down in Greek mythology in the sacred writings preserved by the disciples of Orpheus.
A vulture appears on the stone below from Gobekli Tepe with a circular symbol, which may symbolize both the sun and an egg. The scorpion discussed earlier also appears on this stone but isn't visible in this picture.
Vulture with Egg, Aquatic Birds by Klaus-Peter Simonhttp://commons.wikimedia.org/wiki/File:G%C3%B6bekli2012-18.jpgGöbekli Tepe, Siedlungshügel bei Sanliurfa, Südosttürkei, Anlage D Pfeiler 43
The vulture also appears in Maya mythology. I included page 3 from the Kingsborough and Forstemann editions of the Dresden Codex below, in Day of the Fish because it shows a hermaphrodite impaled on a tree with her feet and hands tied together. In some Dogon carvings, the Mistress of Speech appears as a human hermaphrodite with breasts and penis. In one of the Dogon stories about the Mistrees of Speech's sacrifice, her umbilical cord was planted, came to life and transformed itself into a tree known as the kilena. It was this tree that the Mistress of Speech was tied to when she was sacrificed. The Dogon said the kilena tree had the power to revive the dead. The roots of the tree spread out in three directions, and its two branches supported the Mistress of Speech's pectoral fins. Her body was then surrounded from top to bottom by the flexible iron helix, called the amma su, or Cord of God. According to the Dogon, this cord turned into the spinal cord of the person being regenerated. In another passage Ogotemmęli described how the dead body's bones had been tranformed into coloured stones which were ejected into the bottom of the tomb to form an outline of a skeleton laid out flat on its back where the body had been.Dorey, The Master of Speech p. 213 Ogotemmęli explains the process of the laying out of the stones, beginning with the head and including all parts of the skeleton of the individual being created. He says the stones were placed “one by one, beginning with the one for the head, and with the eight principal stones, one for each ancestor [DNA of each ancestor], he marked the joints of the pelvis, the shoulders, the knees and the elbows”. He even refers to some of the stones as being of “secondary importance designating the long bones, the vertebral column and the ribs.”Dorey, The Master of Speech p. 148
Page 3 Kingsborough and Forstemann Editions Vulture tying Hermaphrodite to a Tree of Regenerationhttp://www.famsi.org/mayawriting/codices/dresden.html
Page 3 from the Kingsborough and Forstemann editions of the Mayan Dresden Codex above, shows a frog or lizard figure in the bottom right corner and a black vulture standing on top of a tree tying a hermaphrodite to it. A black navel appears on the bottom of the tree which I believe is linked to the Dogon story of the Mistress of Speech's umbilical cord being planted and transforming itself into the kilena tree. The tree grows up through the navel of the hermaphrodite lying on her back on top of the omphalos shaped object. Her penis and breasts are visible. Stone like images also appear on the tree's branches which may be associated with the yayaga plant that the Dogon said grew on the kilena tree in the same way that mistletoe grows on an oak. I believe that it is because of this association that mistletoe was identified with regeneration in many ancient cultures. The frog is an important symbol in this picture because frogs are amphibians like the Nummo. Frogs appear throughout the Neolithic and are discussed in detail in Day of the Fish. I believe that stories about the Eight Ancestors also appear in Egyptian myths in the tales of the “Ogdoad of Khmunu (Hermopolis), four frog gods and four snake goddesses of chaos.”Dorey, Day of the Fish p. 44
According to Gimbutas, the Sheela Na gig, a figure which has been found incorporated into old churches in medieval Ireland and England was none other than the ancient frog or toad goddess, the birth giver and regeneratrix inherited from the Neolithic. A Sheela Na gig image is found in a drawing carved into a stone slab on the floor of the Lowenpfeilergebaude at Gobekli Tepe. The naked woman is depicted in a sitting position with straddled legs and two standing pillars with lions sculpted in relief protect the drawing.http://medusacoils.blogspot.ca/2009/03/worlds-first-Sheela-na-gig-at-worlds.html Lydia Ruyle As I mentioned above, the lion was a symbol of Lébé in the Dogon religion, and because she was a hermaphrodite she was usually portrayed as two lions, which would associate her with these two pillars. Lébé was considered the mother of all humans living today. Gimbutas discusses the significance of the frog and toad image to Goddess mythology:
The frog and toad image, along with the frog-shaped woman displaying her vulva, appears across a wide time span, not only during the European and Anatolian Neolithic but in the Near East, China, and the Americas. Several closely related frog deity images in Egypt and the Near East help explain the function of this goddess. Egyptians revered the frog as Heket, primordial mother of all existence. In the early predynastic period (around 3100 BCE), she was portrayed as a woman with a frog head, or as a frog or toad impersonating the goddess. "Frog" was her hieroglyphic sign. Heket controlled fecundity and regeneration after death.
I believe the opening in the hermaphrodite's navel from the codex is connected to the oval opening on the bear statue above found in the museum at Gobekli Tepe revealing the head of a baby.
The frog regenetrix Sheela Na gig holding open her vulva (shown below) and the Fish Goddess of Lepenski, holding open her vulva were discussed in Day of the Fish and associated with regeneration.
12th-century AD Sheela Na gig from St. Mary’s and St. David’s Church, Kilpeck, Herefordshire, England.John Harding, Wikimedia Commons http://en.wikipedia.org/wiki/File:SheelaWiki.jpg www.sheelanagig.org
These images are also linked to the earlier picture of the Aztec goddess Coatlicue and this picture of a gorgon-like figure holding the Wheel of Life, which comes from Tibetan Buddhism, and also discussed in Day of the Fish.
Wheel of Life Tibetan Buddhismhttp://www.sacred-texts.com/earth/boe/boe18.htm (From The Buddhism of Tibet, or, Lamaism; L. Austine Waddell, 1899.) p. 108
Notice the serpent, boar and rooster found in the centre of the Wheel of Life. These figures represent the three different figures in the Dogon religion. The serpent symbolizes the Nummo, the boar, the Mistress of Speech, (Seventh Ancestor) and the rooster, the Jackal. This Gorgon figure holds the wheel in the same fashion that the frog regenetrix Sheela Na gig, the Aztec goddess Coatlicue and the animal figure at Gobekli Tepe position their hands beside their navels or vulvas. In the bottom left section of the Wheel of Life, crouched pregnant figures hold open their navels. I find these crouched figures very strange and in some instances remind me of ants, which was a symbol of Mother Earth in the Dogon religion. A ant image also appears at Gobekli Tepe. On this image of the Wheel of Life, a bull, a Jackal figure, is shown on the top left and a cow, symbolizing the Nummo, is on the top right. Everything associated with the Nummo always appeared on the right side of the Dogon sanctuary and everything symbolizing humans and the Jackal appeared on the left.Dorey, Day of the Fish pp.180-181
This Celtic Pictish stone known as the Drosten Stone, which is found in the St. Vigeans museum in Scotland near Abroath and is dated to the 9th century, shows the symbols that appear at Gobekli including the boar, cat, vulture, dog, deer and bear. The boar appears on Celtic stones in the same way it appears at Gobekli Tepe. In the Dogon religion the Mistress of Speech, who was also known as the Seventh Ancestor, was symbolized by the donu bird, the fish, serpent, ostrich, deer, or gazelle. The arrow which appears on this stone is associated with the hunt, which I mentioned previously is a regeneration ritual in the Dogon religion. The Mistress of Speech (Seventh Ancestor) was the mistress of the hunt. I believe that the eagle was also a symbol of her in ancient religions. The dog, cat, dual serpents, fish, bird, eagle, goat, which was a symbol of the Jackal, and a dinosaur-like figure appear on this stone. The Celtic knotted image in the centre looks like a tunning fork.
Celtic Pictish Drosten Stone (front)©Robert Hill
Celtic Pictish Drosten Stone(back)©Robert Hill
According to the Dogon elder Ogotemmęli, the first humans had the ability to regenerate themselves and based on my research I would say that the temple at Gobekli Tepe had to do with regeneration. Many ancient temples associated with the process of regeneration appeared on hill tops and Gobekli Tepe is no exception. The name Gobekli Tepe means "Potbelly Hill".http://en.wikipedia.org/wiki/G%C3%B6bekli_Tepe Others interpret Gobekli Tepe as meaning “navel mountain”.http://medusacoils.blogspot.ca/2009/03/worlds-first-Sheela-na-gig-at-worlds.html Lydia Ruyle
According to another Dogon report, when the Mistress of Speech was sacrificed and regenerated, she was hit by a lightning bolt that went into her spine, neck and kidneys. This lightning bolt came from the Nummo spaceship in the sky overhead. Dogon women used to wear a leather and metal strap to show the place where the sun (the spaceship) struck the Mistress of Speech's forehead. I believe that it is because of this that lightning became associated with many ancient regenerative myths which are discussed in Day of the Fish. It may be one of the reasons why these temples were built on hilltops.Dorey, Day of the Fish pp.202-207 Another reason is that when they were parked underground, the spaceships created a large mound or hill when viewed from the outside. Because the Nummo were amphibians and they needed to keep moist in order to stay alive, the ships were also parked underwater or in caves. When the ships were buried underground, the ancestors entered the ship mound through an opening in the top. The regeneration of humans was thus perceived as taking place in the Earth's womb. If we could look at the location from above ground, it must have resembled an anthill because the Dogon identified the place of regeneration with an anthill and Mother Earth with an ant.Dorey, Day of the Fish pp.184-194 As I mentioned earlier, an image of an ant likewise appears at Gobekli Tepe.
This association of regeneration with underground locations is apparent in other places of the world including Ireland. According to Graves, the sacred solar kings of Bronze Age Ireland were buried beneath New Grange type barrows, but their spirits "went to `Caer Sidi,' the Castle of Ariadne, namely Corona Borealis, the Crown of the North Wind. The name "Arianrhod" comes from the Welsh arian, "silver," and rhod, "wheel." A popular Gaelic synonym for the land of death was "at the back of the North Wind." In Day of the Fish, I refer to myths about the North Wind, which associate them with the Nummo spaceship. This might indicate that the Nummo lived underground in Ireland in the same way they did in Africa, beneath earth mounds or New Grange type barrows. It may also explain why Celtic symbolism is so closely related to Dogon symbolism.
According to other European beliefs to be in the Castle of Arianrhod was "to be in a royal purgatory awaiting resurrection. For in primitive European belief it was only kings, chieftains, and poets or magicians who were privileged to be reborn. Countless other less distinguished souls wandered disconsolately in the icy grounds of the Castle of Arianrhod." Besides the Crown of the North wind being known as the constellation Corona Borealis, it was also known as the Cretan Crown, and in ancient times was sacred to Ariadne. According to Graves, the Welsh called the goddess Ariadne, Arianrhod, which was an aspect of Cerridwen, known as the "Lady of the Lake," and the "white serpent." She was likewise associated with the goddesses Cardea, Carmenta, and Artemis. These goddesses are all discussed in more detail in my book, Day of the Fish.Dorey, Day of the Fish p.211