September 18, 2012 The Cow as a Symbol of the Nummo by Shannon Dorey

Egyptian Goddess Hathor as a Cow Emerging

The symbol of the cow as the divine feminine occurs in many different ancient cultures, including Egyptian mythology. I believe this symbolism originated in the Dogon religion, where the alien Nummo were symbolized by both a sun and a cow. In the Dogon language, the sun's name, nay, had the same etymology as mother, na, and cow, . In Egyptian mythology the goddess Hathor, shown above, was commonly depicted as a cow goddess with a sun disk between her horns.

When the Nummo spaceship was in the sky, it glowed in a ball of red light and looked like a glistening round, red, calabash. There was tubing or piping curling around the outer top of the craft and the calabash sun disk sat between the tubing. This tubing contained either water or "liquid copper," and apparently looked like the horns of a ram. Even though the alien Nummo were symbolzied by the cow, they were known as "Celestial Rams" when they were in their spaceships. According to Ogotemmêli, these "ram horns" could be either straight or curved, but the curved sort were the oldest form of the horn.Shannon Dorey, The Master of Speech pp.50-53 The ship was also described as excreting liquid copper as it moved in space. Ogotemmêli associated the copper with the ram's fleece that he said was "excreted by the Water Spirits in the damp atmosphere of heaven."Shannon Dorey, The Master of Speech p.23

The Uraeus, which was an Egyptian cobra, asp, serpent or snake, and which signified divine authority, often appeared on the headdress of Hathor together with the sun disk. The Uraeus was a symbol that originated with an earlier Egyptian goddess, Wadjet, who was known as the green one. She was one of the earliest Egyptian deities and was often depicted as a cobra. The alien Nummo were also green and were referred to as serpents. "The Serpent" was how the Dogon elder Ogotemmêli most often referred to the Nummo. The Nummo were amphibious beings with long fish tails and when they were on land they stood upright on their tails, making them appear as serpents, and associating them with the Cobra of Egyptian mythology.Shannon Dorey, Day of the Fish, pp. 28-29

Hathor was the daughter of Ra, the sun-god, and later, primarily because of the cow's horns and sun-disk, became identified with Isis, who was associated with the constellation Sirius. The Sirius star system was important to the Dogon people with the main star Sirius being a symbol of the alien Nummo. Isis was also known as "the cow of heaven."Shannon Dorey, The Master of Speech p. 51 Isis was shown on ancient artifacts with a snake's tail, also associating her with the serpent-like aspect of the Nummo. This image shows the Egyptian goddess Isis and the god Serapis depicted as snakes. Isis also has a casque like object on her head and the alien Nummo also had casques or horns.Shannon Dorey, The Master of Speech, pp. 51-52

Isis as a Serpent with CasqueShannon Dorey, The Master (Mistress) of Speechp. 51

The Egyptian goddess Neith was considered an earlier form of the goddess Isis, and she also has Nummo like characteristics. In quoting the coronation speech of Nectanebo III, the last native Pharaoh of Egypt, Margaret Murray reported that the reason the temple of Neith had been so endowed was because "Neith was the mistress of the ocean, and it was she who bestowed its bounty." The alien Nummo and the first Nummo/human offspring, of whom the Mistress of Speech was one, were amphibians but spent most of their time in water.

According to Kenneth McLeish, Neith was identified with weaving. He speculated that this aspect derived from the ideogram of her name, Neit, which looks like a shuttle. In the Dogon religion, weaving was identified with the androgynous and immortal Mistress of Speech, who had the perfect combination of human and Nummo DNA. She had a fish tail like the alien Nummo but had a human upper body. Weaving was a metaphor for the Mistress of Speech's DNA being woven into the genetic fabric of humanity. Neith's connection to the shuttle may thus relate her to this Dogon figure, who was the saviour of humanity.

Katherine Griffis-Greenberg writes that Neith was an androgynous being often referred to in Egyptian texts as the "eldest," the "first" deity, and associated with the "cow of heaven." Griffis-Greenberg quotes Ludwig Keimer, who suggests that the "shield" of Neith was the hindquarters of the beetle particular to Neith, the Agrypnus notodonta LATR, or "click beetle." Griffis-Greenberg also quotes Hollis, who pointed out that the self-generating qualities of the click beetle were the reason for its association with Neith. The alien Nummo and the Mistress of Speech were self-fertilizing hermaphrodites, making this association of Neith to the click beetle relevant.

Griffis-Greenberg also quotes Ramadan el-Sayed, who hypothesizes that Neith "should be seen as a feminine doublet of Wepwawet, the ancient jackal-god of Upper Egypt, who was associated with both royalty in victory and as a psychopomp for the dead." Anubis was the "jackal-headed funerary god of Egypt before the rise of Osiris, the other great god of the dead." He was considered the chief deity to whom mortuary prayers were to be made and acted as the patron of embalming and guardian of the tomb. My research reveals that Anubis, the jackal-god of ancient Egypt, was likely the same Jackal described by Ogotemmêli. Ogotemmêli related the Jackal to death. His roof dance prefigured funeral rites.Shannon Dorey, The Master of Speech pp.50-51

The Jackal symbolized the failed experiment on Earth. He was born mortal and single sexed in comparison to his sister, the Mistress of Speech, who was born an immortal hermaphrodite. The Jackal also had two serpent legs in comparison to her fish tail. Because he wasn't able to fertilize himself, the Jackal was considered impotent. In Egyptian mythology, Apis is the calf of a cow incapable of conceiving another offspring. This would associate the Apis Bull with the Jackal, who was considered impotent because he wasn't able to fertilize himself.Shannon Dorey, The Master of Speech p.212

The Nummo were considered the mothers of humanity and because they were hermaphrodites, the symbol of the cow was also associated with twins, which symbolized androgyny in the Dogon religion. Like the symbol of the cow, twins are also found in many ancient cultures, which have been discussed in my books. When twins were born in the Dogon culture, the twins' parents received cowries or money. The Dogon people believed that the property of twins multiplied much faster than that of other people. As a result, they gave to twins because they thought they would acquire some of the twins' good fortune in return, that is, they would receive more than they gave.Shannon Dorey, Day of the Fish, p. 108 When the twins were four years old; their parents bought them cattle, and oil of the Lannea acida tree so that they could anoint them in oil. Because they were associated with the alien Nummo, cattle were allowed to run free and fatten, while other beasts were exposed to danger.

In anointing the cows and twins with oil, the Dogon parents were likely copying the habits of the Nummo. The Lannea acida was known as the Nummos' tree, and the oil might have been used by the amphibious Nummo to keep their skin moist while on land. If their skin was like that of dolphins and other fish, it was probably very sensitive. Moisture was seen as the life force and if their skin dried out, they would die.Shannon Dorey, The Master of Speech p.185

According to the French anthropologist, Marcel Griaule, at the time he was recording the religion during the 1930s and 40s, the celebration of twin births was a cult that extended all over Africa.Shannon Dorey, Day of the Fish, p. 116 Griaule described what transpired when twin cows were born in the Dogon village in Mendêli. There was great excitement in the village as the news spread rapidly from village to village. The birth of twin calves was more significant than most twin births because of cows symbolizing the alien Nummo. Because the Nummo were primarily female beings, when twins were born in the Dogon society, "initially only women were asked for a gift, which they gave in cowries." Cowries, the Dogon currency, symbolized "The Word", which represented DNA in the religion.

Everyone able to walk and speak went to visit his mother's family to bring the news and receive a present in cash.. But by being related to a uterine lineage, one is equally a uterine relative of someone else, so that, ultimately, the money received after long toiling along the roads, is given back to others who come to bring the same news.. . so one gives what one has received...Shannon Dorey, Day of the Fish, p. 116

Exchanging cowries symbolized the exchange of Words, a symbol of DNA. In this respect it was associated with procreation and the mingling of DNA. The Dogon religion was an oral culture but I believe "The Word" became associated with alphabets and writing in later cultures. The picture of Hathor above, is an image taken from the Papyrus of Ani, an ancient Egyptian text showing the cow Hathor emerging from a mountain and coming through papyrus plants, which were used to make Egyptian paper upon which the Word was written. Word symbolism also appears in Egyptian mythology in reference to Isis. Isis "was ignorant of nothing in heaven or Earth" and was known for her skill of witchcraft and magic and was "'strong of tongue', that is being in command of words of power, 'which she knew with correct pronunciation and halted not in her speech, and was perfect both in giving the command and in saying the word.'"Shannon Dorey, The Nummo, p. 28 Letters and alphabets appear in many ancient religious myths, which I associate with the symbol of "The Word" from the Dogon religion.

The Dogon placed a great deal of importance on language because they believed it was on a par with knowledge. The Dogon reinforced their beliefs through a comparison of their two main languages. The language of the Society of Masks, known as the Sigui, symbolized the defective DNA or "Word." This society was exclusively male and represented the Jackal's birth on Earth. The Sigi so, or "language of the Sigui," was identified with the failed experiment. In Dogon society, it was considered a poor language and only contained a quarter of the vocabulary of the primary Dogon language, called, Dogo so, or "Dogon Word Language." Sigui dignitaries used the Sigui language to tell the story of the creation of the universe, of human life, and of the advent of death on Earth. They did this during funeral ceremonies and the rites of the "end of mourning," dama. The symbolism related to the Sigi so language clearly reveals the defective DNA or defective word.

The cow and alphabet also appear as symbols in myths about the Greek god Hermes, who I associate with the Dogon Jackal. In Dogon mythology, the Jackal stole the Nummos' spaceship and crashed it into the Earth creating a worldwide fire and devastation. The Dogon word for the Celestial Granary (spaceship) was Gouyo, which meant "stolen" and signified how the Jackal stole the Nummo spaceship. The spaceship was likewise identified as a Smithy and associated with stolen fire, a symbol of the alien Nummos' DNA and immortal essence in the Dogon religion. When the spaceship crashed, it not only caused a world fire but the Nummos' DNA spread across the Earth in an uncontrolled fashion. In Greek myth Hermes was the first to light a fire, which connects him to the Jackal and the stolen fire. Hermes also stole fifty immortal cows from the sun god, Apollo. I believe that since the alien Nummo were symbolized by the cow that the fifty cows of the Hermes story signify fifty Nummo souls lost to the Earth in the Nummos' failed experiment. Hermes was the god of thieves in Greek mythology, and thieving was a very important aspect of the Dogon religion. Hermes also carried the caduceus (shown below), a symbol that looks like DNA. He was likewise depicted with wings on his sandals perhaps indicating that he could fly like the Jackal in the spaceship.Shannon Dorey, The Master (Mistress) of Speech pp.144-145 and p.259

Hermes Sculpture by Giovanni BolognaThis is a picture of Hermes with his winged sandals carrying the caduceus from a sculpture by Giovanni Bologna from 1580.

The number fifty appears numerous times in ancient myths discussed in my books, including the Greek story of Jason and the Fifty Argonauts. In that story Jason steals the Golden Fleece from a dragon who never sleeps. The connection between the story of Jason and the Argonauts and the Dogon religion can be seen in Ogotemmêli's identification of a ram with the Nummo in their spaceships. The golden fleece, Ogotemmêli said, is what the Ram excreted while it moved through heaven. The dragon is another representation of the Nummo.Shannon Dorey, The Master (Mistress) of Speech pp.144-145 and p.259

Jason with the Golden Fleece, c. 1540
tin-glazed earthenware plate
Cincinnati Art Museum

The Greek god Hermes was also associated with the alphabet. According to the Latin scholar, Gaius Julius Hyginus (64 BCE - AD 17) "the original thirteen-consonant alphabet was taken by Mercury [Greek Hermes] into Egypt, brought back by Cadmus into Greece and thence taken by Evander the Arcadian into Italy, where his mother Carmenta adapted them to the Latin alphabet of fifteen letters." In Italy the seven vowels of the alphabet were sacred to the goddess Carmenta. These seven vowels are associated with the Mistress of Speech who was the Seventh Ancestor. When we add the fifteen letters and the seven vowels together we end up with twenty-two, which is associated with the Mistress of Speech's twenty-two articulations in the Dogon religion, which identify her body parts or genetic makeup. Since Hermes was the god of thieves, this alphabet likely has a deeper meaning than what is first evident.

In the Theogony (Theagony) by Hesiod, composed in 700 BCE, it was Hephaestus (The Greek Smith god) and Hermes who endowed the first mortal woman, Pandora, with human speech. This is associated with human creation and the "Word" as a symbol for DNA. As I mentioned earlier the Smithy was a symbol of the Nummos' spaceship. When Pandora opened her box or jug, it created all the ills of the world. According to Hesiod, afterwards the division between mortals and immortals was clearly apparent. This of course reminds us of the Dogon religion. This is likely a patriarchal reversal from the earlier religion where it was the male, who was associated with the evil. In the Greek version, it was because of Prometheus stealing fire from the gods that Pandora was sent to humanity as punishment for Prometheus' theft.Shannon Dorey, The Nummo, p. 124

We see this same symbolism relating to stealing and cows in Irish Celtic stories.

In one tale, the 'Echtra Nerai', the Morrigán is presented with being responsible for "the Táin (the 'Cattle Raid of Cooley') by stealing an Otherworld cow belonging to one Nera and transferring it to the earthly world... The Morrigán possessed a herd of magical cows which she guarded jealously. An episode in the Dinnshenchas described how, when the bull of a mortal girl, Odras, mated with one of the goddess's herd, the Morrigán cast a spell upon her, turning her into a pool of water. The act was in vengeance for the tainting of Otherworld stock with that of mortals, an unacceptable mingling of the earthly and the supernatural.

If we compare this to Dogon mythology, the union of the immortal cow with a mortal cow essentially means the Nummo combining their DNA with that of the Earth animals to create humanity. The theft of the cow symbolizes the Nummos' stolen DNA, symbolized by fire in the Dogon religion.Shannon Dorey, The Nummo, p. 75

The cow also appears on Celtic crosses. When we look at the two figures on the Celtic cross on the left, they have fish tails and long thin fins, which resemble wings. They also look like cows. These beings also appear in ancient Chinese mythology and are associated with the dragon. They also appear on Pictish stones. The two figures on the right are two entwined cows. Dual figures with fish tails also appear on the bottom of the cross. These figures are all entwined suggesting duality or androgyny.

Celtic Cross with Dual CowsShannon Dorey, The Nummopp. 64-65

In Greek and Roman mythology a story of stolen cattle is associated with the twin brothers of Helen of Troy. These brothers were known as the Dioscuri (the sons of Zeus), Castor and Pollux (or Polydeukes). Pollux was immortal, Castor was mortal. There also exists a stucco of Helen and her brothers springing from a single egg. The Greek myth appears to be a patriarchal reversal of the Dogon myth, which my research reveals to be the earliest form of the myth. In the Dogon religion, the twin was the androgynous but primarily female Mistress of Speech, who had the perfect combination of human and Nummo DNA. Because she was an hermaphrodite, she was considered a twin. In the Greek myth, the twins were represented as two males and the evil was identified with Helen, the female. Like the male Jackal in the Dogon religion, the Greek name Helen was associated with the moon. When Castor died Pollux (or Polydeukes) did not wish to be parted from him. They therefore spent one day together in the underworld and the next day above with their father. There are also Greek stories of the twin eggs of Leda, from one of which Helen was born and in some tales also her twin sister Clytaemnestra. This story of Helen and her twin Clytaemnestra probably came from the earlier pre-patriarchal myth.Shannon Dorey, Day of the Fish p. 39

Robert Graves connected the hyacinth-coloured egg of Leda with the blood-red Easter egg of the Druids, called the glain, for which they searched every year by the sea shore. In Celtic myth it was laid by the goddess as sea-serpent. The Nummo and the Mistress of Speech had fish tails connecting them to myths about sea serpents.Shannon Dorey, Day of the Fish p.243

Red is the colour associated with the Mistress of Speech. She is symbolized by a red giant star in the mythology. Once a red giant star, which is a dying sun, expels its matter it becomes a white dwarf star. The white dwarf star Sirius B symbolizes the male Jackal. This star is invisible to the eye and so difficult to observe even through a telescope, that no photographs were taken of it until 1970. The Dogon claimed they got this information about these stars from the alien Nummo.Shannon Dorey, The Nummo p.271 The Mistress of Speech p. 10

The 1st-century BCE historian Diodorus Siculus records counterparts of the Dioscuri among the Atlantic Celts:

The Celts who dwell along the ocean venerate gods who resemble our Dioscuri above any of the gods, since they have a tradition handed down from ancient times that these gods came among them from the ocean. Moreover, there are on the ocean shore, they say, many names which are derived from the Argonauts and the Dioscuri.

Hercules is another Jackal figure who crosses the sea in order to steal the cattle of Geryon. Okeanos, represented "as a god, works up the waters into a tumult which are the waters of the original flood; Hercules threatens with his drawn bow, and calm is established." After the Jackal crashes the spaceship into the Earth the Nummo flood the Earth to put out the fires and cleanse the Earth. In the Dogon religion, the arrow is associated with the Jackal's regeneration through a ritual hunt which also involves the Mistress of Speech.

The Nummo may also be associated with the Greek sea goddess Empousa who appeared as a cow, a mule, a beautiful woman, and a bitch at the entrance to the Underworld in a play by Aristophanes. Empousa' face glowed like flame and one of her feet was of bronze. The Nummo and Nummo Ancestors had two flying devices. One was their spaceship, which they used for greater distances and space travel, and the other was a smaller device that was associated with an iron sandal. Other Greek authors spoke of Empousa' single brazen sandal, which reminds us of the Nummo and their iron sandal that helped them fly over the land. It was said to emit fire. The fact Empousa only had one sandal is significant. Because the Nummo had a tail instead of two feet like humans, they were identified as only having one foot. According to Karl Kerényi people would speak of Lamiai and Empousai in the plural, and when they did so the names were synonymous. This may suggest their androgynous nature. Lamia was also depicted as a cow, the symbol of the Nummo. Lamia was likewise a shape shifter, and the Nummo were also said by Ogotemmêli to be shape shifters. Lamia was a sea goddess that Kerényi associated with the Gorgon.Shannon Dorey, The Nummo p.97 In plays by the Greek comedian Aristophanes, the Gorgon sometimes had an artificial phallus, suggesting her androgynous nature. In The Master(Mistress)of Speech I associate the Gorgons of Greek mythology with the Nummo.

Cows with horns also appear in the watermarks of the Albigenses. The Albigenses are associated with the Cathars who were almost exterminated during the Albigensian Crusade of 1209, when the Church of Rome called for crusaders to attack Languedoc, in the south of France. This was one of the most educated and developed areas of Europe. "The extermination was so extensive it constituted one of the first genocides in modern European history. In one town, for example, fifteen thousand men, women, and children were slaughtered wholesale -- many of them in the sanctuary of the church. When an officer inquired of the Pope's representative how he might distinguish heretics from true believers, the reply was, 'Kill them all. God will recognize his own.'"

After the Albigensian Crusade, and during the several centuries of persecution that followed, those who survived fled to other countries. Some had been papermakers and they took up their professions in their adopted countries. They then started secretly embedding the symbols of their faith in the paper they made. Harold Bayley's book The Lost Language of Symbolism studies the curious designs inserted into paper in the form of watermarks by the Albigeois and Vaudois in France and the Cathari or Patarini in Italy. These water marks existed secretly for several centuries beginning in 1282. The fascinating thing about these symbols is that many of the same symbols appear in Dogon mythology and have already been talked about in my books.Shannon Dorey, The Nummo p.139

Cow Found in the Cathar WatermarksShannon Dorey, The Nummopp. 64-65

This cow with horns is just one of various cow symbols that appears in the watermarks. The significance of this image is that it shows seven rays or flames in the sun image in the sky, which symbolizes the Nummo's world. This is opposed to the moon image shown beneath the cow, signifying the Earth and humans. The triangle pointing downward symbolized the Hand of the Fox or Jackal in the Dogon religion. The Number four was the female symbol and associated with the Nummo and their world identified as heaven, the number three was the male number and identified with the Earth and humans, together they made the number seven which signified the Mistress of Speech, who was the Seventh Ancestor, the saviour in the Dogon religion and the hope for humanity.

Mermaids holding mirrors is another common symbol of the Cathar watermarks. I find this painting of Helen of Troy very telling because it was created in the late 1800s and is full of the symbolism associated with the Cathar religion.

In this painting, Helen is dressed in red and she looks into a mirror. The roses in the painting may indicate an association with the Rosicrucians, who played an important role in keeping the Cathar religion alive during the Middle Ages. Mary Magdalene is often shown looking into mirrors suggesting that she may have been associated with this earlier religious figure, who was known to the Dogon as the Mistress of Speech. On the back of Helen's mirror is a naked picture of Aphrodite. "According to Hesiod's Theogony, Aphrodite was born when Cronus cut off Uranus' genitals and threw them into the sea, and from the sea foam (aphros) arose Aphrodite." The Jackal's death and regeneration were associated with circumcision, which my research reveals became identified with castration in later religions such as Greek mythology. In the Dogon religion it is associated with the ritual hunt.Shannon Dorey, The Nummo p. 261

Helen of Troy by Evelyn de Morgan 1898

Bayley makes an association between Catherine from the Cathar religion, and Cinderella. According to Harold Bayley:

"Catherine (from the Greek word Catharos = pure) is clearly the all-pure, immaculate, and undefiled Bride of the Song of Solomon, and the toothed wheel with which she is identified is the four- or- six rayed Solar wheel. Cinderella is sometimes called La Bella Catarina, and there are monuments to Isis bearing the inscription: 'Immaculate is our Lady Isis.'"

In Catalonia, Spain, Cinderella's fairy godmother was known in various versions of the story as an aged woman, a beautiful queen with a star upon her brow, a cow with golden horns, a water nymph, a mermaid living in a grotto of pearl and coral, and as a sea-serpent named Labismina. These are all associations that identify her with the Nummo. Cinderella was also known as Mara, Maria, Mary, Marietta, and Mariucella, all of which are said to be derivatives of the glittering light of the sea. She was likewise known as "The Fire Blower," which connects her to the Nummo, who were known as Heaven's Smiths. The spaceship was identified with both a granary and a smithy and associated with wind and fire."Shannon Dorey, The Nummo p.148

In Finland Cinderella is named Tuna, which is a diminutive of Kristuna or Christina, ie. Christ personified as a little girl. My research reveals that Christ is a later male version of the Mistress of Speech, the Seventh Ancestor, who sacrificed herself for humanity. It is likely that she became Mary Magdalene in Christianity.

According to Bayley,

In Brazil the story of Cinderella is known as '"Dona Lab ismina." According to this version "Labismina" is the name of a snake which was coiled round the neck of the heroine when she was born, but subsequently lives in the sea and plays the part of fairy godmother. It is obvious that the name is a form of the term L'Abysme, the Great Ab yss, the Mother Serpent of unrevealed Wisdom, who dwelt in the primeval and unfathomable ocean.

"The goddess Hathor"-sometimes regarded as identical with Isis and at other times as her mother-"appears," says Mr. Weigall, "sometimes as a serpent and sometimes she is the fairy godmother." Very frequently Cinderella herself is named Mary, Mara, Msarietta, identified with Miriam, meaning the sad and unfortunate one, the star of the sea, a drop of the sea; others derive it from Mara the Nereid, "whose name may express the phosphoric flashing of the surface of the sea just as the name Maira expresses the sparkling of the dog-star Sirius."

Among the Serbs Cinderella's name is not Cinderella, but Mara. In Corsica Cinderella is named Mariucella, and her mother -as did Hathor-takes the form of a cow. "Take comfort, Mariucella," says the cow, "I am your mother." In Sardinia Cinderella's name is Barbarella, manifestly a derivative from Barbero and Barbelo, both of which were Gnostic names for Wisdom....Shannon Dorey, The Nummo pp.146-147

These associations would suggest that the story of Cinderella was based on a religious myth that was suppressed by the Inquisition and which later took the form of a children's story. The research found in my books reveals that the pagan religion that was suppressed by the Inquisition also appears in The Book of Kells and in the architecture and symbolism of Rosslyn Chapel in Scotland. Moses appears in Rosslyn chapel with cow's horns shown below.

Moses With Horns©Shannon DoreyMoses at Rosslyn Chapel ©Shannon Dorey 2005

All of these cow myths are associated with the Nummo and the Mistress of Speech in the Dogon religion. For more information on these events refer to my books,The Master of Speech,The Nummo and Day of the Fish. These books are only available for purchase on this website at right.