The Nummo

Chapter 1- The Master of Speech

"Mitochondrial Eve" is the name given by researchers to the woman who is believed to be the last common matrilineal ancestor of all human beings living today. A member of a population of humans living around 150,000 years ago in Africa, this "Eve" was identified through "mitochondria organelles" that are only passed from mother to offspring.1

My research shows the African Dogon religion to be the oldest known mythology in the world. It appears to have existed in Africa long before humans migrated to other areas of the world. When humans left Africa for other continents, they took their religion with them. Fragments of the Dogon religion thus exist all over the world. As I see it, therefore, the Dogon religion is the "mitochondrial religion" of the world.

The religion was created in an oral culture and its symbolic language is connected through a spherical pattern with no beginning or end. The spherical pattern of the Dogon religion is different from what we are used to today, as most written literature is presented in a linear fashion with a beginning and end. By using the globular structure in its creation, the Dogon religion provides us with a metaphor for immortality. It focuses on immortality because the key spiritual figures, the Nummo, were immortal. According to the Dogon, these fish-tailed serpent-like beings came to Earth from another star system. When they died and were reborn, they could remember their previous existence. There wasn't any intelligent life on the planet when the Nummo first came to Earth; there was some suggestion in the mythology the Nummos' world had been dying, which is why they ended up here. They had planned to live on the Earth and combine their DNA with the animals they found here to create a new life form they could inhabit. What Dogon mythology tells us is that the Nummos' experiment failed. Not only was humanity born from this failure, but as a result, humans became forever twinned to the alien Nummo. According to the Dogon, our communication with them exists on a deeply spiritual level through symbols found in the unconscious.

The psychologist Carl Jung referred to these symbols as archetypes. According to Jung, all people are born with these archetypal symbols in their unconscious in the same way that animals are born with instincts. 2 Jung believed that these inherited symbols mean the same things for each of us. An example is water, which is a universal symbol for rebirth and baptism. In Dogon mythology, water is the essence of the alien Nummo. The words "water" and "Nummo" were used interchangeably. According to the Dogon elder, OgotemmÍli, water was the symbol for the life-force of the world. The Nummo were present in all water: they were water, "the water of the seas, of the coasts, of torrents, of storms, and of the spoonfuls we drink.3

Even though the spiritual Nummo were androgynous, they were identified as being feminine and were symbolized by the sun in the Dogon religion. They had horns or casques like chameleons. They had noses that looked like cow's noses, and they had slanted eyes and only auditory holes for ears. Evidence indicates that because they spent more time in water than on land, they communicated using sonar.

In my first book, The Master of Speech, I wrote about the similarities between the alien Nummo and goddesses of Greek and Egyptian mythology. I also mentioned the serpent goddess statues found in Ur in southern Iraq. These statues date from the Ubaid period, around 4500 BCE. These goddesses have the same lines across their fish- and serpent-like bellies that were mentioned by the Dogon elder OgotemmÍli, when describing the alien Nummo. The statues also have casques, slanted eyes, cow noses, fish tails, serpent-like bodies, and strange bumps on their shoulder joints that were also described by OgotemmÍli. The close resemblance of these statues to descriptions of the Nummo helps to support my belief that the serpent goddess figures found in world mythology evolved from the images and stories about the alien Nummo. In their spaceships, the Nummo were also known as celestial rams. This was because the piping that curved around the outer edge of the spaceship was said to contain water or liquid copper, and was curved like the horns of a ram.4 As a result of this association, the ram became an important symbol of the Nummo in the Dogon religion. The ram also appears as an important historical religious figure in other cultures.

When the Nummo combined their DNA with the animals of Earth, the experiment seemed to be successful at first, and an androgynous being was born self-fertilizing and immortal like the Nummo. It wasn't until a single-sexed male was born that they realized the experiment had failed. I speculated in The Master of Speech, that the Nummo procreated much like the amphibious, androgynous killifish do on Earth. Male killifish are born periodically to provide genetic diversity to the species. When the first male hybrid had been born during the Nummos' experiment, he had been born completely separated from the Nummos' spiritual essence. He had been tied to the underdeveloped spiritualism of the Earth. The Dogon thus viewed him as having been born soulless.

Unlike the androgynous Nummo, who were immortal, the being born as a single-sexed male had no knowledge of a previous existence. This male was identified as the Jackal and represented the evil in the Dogon religion. There was some suggestion in the mythology, that there was more than one male born like the Jackal and that these individuals eventually rebelled against the Nummo and their androgynous siblings. The androgynous beings born at the same time as the Jackal, represented the good element in the religion. They were associated with the sacred feminine, the Nummo, and the goddess. According to OgotemmÍli, the sun and the female number four symbolized the Nummo and those first perfect androgynous beings. The moon and the number three symbolized males and the Jackal.

In order to correct the mistake of the first experiment, the Nummo tried a second experiment. They took the DNA of the Jackal and his androgynous sibling and combined them together to create the eight ancestors. The second of the eight ancestors was identified with the Jackal, and the seventh was identified with his androgynous sibling. The seventh ancestor was known as the Master of Speech and was perceived to be the perfect combination of human and Nummo. The Master of Speech represented the number four associated with the sacred feminine and the Nummo, and the number three associated with males and the Earth. These numbers represented an aspect of the genetic engineering process. The Master of Speech's DNA was supposed to allow all humans to eventually evolve into immortal and androgynous beings like the Nummo. This was explained through the sacrifice of the Master of Speech.

My research indicates this ancient, pagan, androgynous saviour was later adopted by the Christians and incorporated into the male figure of Jesus Christ. There is evidence to indicate that the Christian Mary Magdalen may have been associated with the original Master of Speech figure. Because they were self-fertilizing and could perform genetic engineering, the Nummo were associated with virgin goddesses, and Mary Magdalen was identified with the virgin in early Christianity. The town of her birth was called Magdala Nunayya, "Magdala of the Fishes," and identified with the Greek name Taricheś.5 Like the Master of Speech, Magdalen was also identified with the number seven. In The Gospel According to Mark, Jesus expelled seven demons from her. Margaret Starbird associates her name with Magdal-eder, meaning "tower of the flock," suggesting a vantage point for a shepherd watching over his sheep. The Nummo were identified with sheep. Another interpretation could be "tower of the sheep." In their spaceships, the Nummo were known as celestial rams.

The sister-bride, the name associated with the Magdalen, was also identified with the colours red and white. In the Dogon religion, the Master of Speech was identified with the colour red and the Jackal with the colour white. To medieval alchemists, red and white were considered a union of opposites. Red and rose were often associated with Mary Magdalen in medieval paintings, though occasionally she was dressed in green.6 Red and green are identified with the Master of Speech. This will be discussed in more detail in Chapter 22.

The Master of Speech was also symbolized by the red dwarf star, Sirius C. The Jackal, on the other hand, was symbolized by the white dwarf star, Sirius B. The colours red, for the Master of Speech, and white, for the Jackal, also appear in the Celtic religion as red and white dragons and in later secret societies as red and white roses. Red and white roses also appeared as emblems during civil wars between branches of the Plantagenet royal house (1444-1487). The House of Lancaster used the red rose, the House of York, the white rose. They also used the symbols of a red dragon and a white boar in place of the roses on the battlefield. The Nummo were associated with dragons, and the boar is a Jackal figure that will be discussed later. Henry VII eventually united the two royal houses and the two roses, creating the red and white Tudor rose, which later became the symbol of England. In their uprisings following 1688, the Jacobites adopted the white rose.7 The colours were also represented in the geography of Egypt, where they were identified with the Red Sea and the Dead Sea. More about this will be discussed in Chapter 25.

Although the numbers three and four are said to be male and female numbers, it is important to reiterate that the number three (male) represented the Earth and humans, and the number four (female) represented the androgynous Nummo and their world, identified with heaven. There is evidence to indicate that the Nummo originally came from a dying world in the Sirius star system. After their experiment failed on Earth, they moved to the Pleiades star system. Both of these star systems provide significant symbols in the Dogon religion. Other stars also tell the story about the Nummo, indicating that the religion was initially passed on to initiates through the use of celestial bodies as symbols.

As with other pagan figures in later male-dominated societies, female and male figures became reversed. As a result of these changes, the meanings of these symbols became confused over time. For instance, in later Greek mythology, the androgynous sun goddess became the sun god and the moon became identified as feminine. Joseph Campbell discusses the reversal of earlier symbols by the intrusive patriarchal warrior tribesmen whose traditions came down to us in the Judeo-Christian Old and New Testaments and in the Greek myths. Campbell calls it solarization, where the male became associated with the sun and the female with the moon.8 The unfortunate result of the reversal was that the original meaning of the mythology was lost and with this loss, the importance of androgynous beings to human origins.

To his credit, the French anthropologist Marcel Griaule lacked the scientific knowledge to comprehend the genetic engineering or the alien beings described to him by OgotemmÍli. The things OgotemmÍli spoke to Griaule about are still difficult for us, more than fifty years later, to accept, even when space travel, alien beings, and the genetic engineering of humans have been acknowledged by us as potential realities. In my view, OgotemmÍli's ability to explain his religion to Griaule is one of the most important anthropological events to have occurred in modern history. I predict that as historians and anthropologists continue to study Conversations with OgotemmÍli, they will begin to appreciate its significance. It is a work that has been grossly underestimated.

My first book, The Master of Speech, was based primarily on an analysis of Conversations with OgotemmÍli. The Pale Fox is another compilation of work on Dogon mythology written by Germaine Dieterlen and Marcel Griaule and compiled after Griaule's death in 1956. Compared to Conversations with OgotemmÍli, which was recorded in 1947, the symbolism in The Pale Fox is convoluted, but it is a significant body of work nonetheless. It reaffirms everything I concluded from my analysis of Conversations with OgotemmÍli. The Pale Fox contributes to Dogon mythology in the way of pictures and diagrams that seem to express the biological engineering and the creation of life from a scientific and visual perspective. In this present book, I will use examples from both books to provide the reader with a more complete picture of the Dogon religion.

I should clarify the spelling of the name of the alien beings. "Nummo" is also spelled "Nommo" in some works. I used the spelling "Nummo" in my first book and continued it here. For clarity's sake any quotes or references to "Nommo" will also appear as "Nummo" in this text.

Both Lťbť and the Master of Speech were androgynous but primarily female, not male. They were, however, identified as males by Griaule. I have included the female pronoun, when talking about these characters to remind the reader of the correct sex of these characters.

Although the Dogon religion is still practiced today, it is possible that changes may have taken place as a result of interaction of the Dogon peoples with Europeans. It is for this reason that the religion is primarily referred to in the past tense in this book.

The mythology of the Dogon is analyzed in detail in The Nummo,. Follow the link if you would like to purchase, The Master of Speech. If you would like to contact the author, email

This is Dorey's second book on the Dogon religion. The first, The Master Of Speech was first published in 2002.

Continue on to Chapter 2.

2Carl Jung and M. L. von Franz, Joseph L. Henderson, Jolande Jacobi, Aniela Jaffe, Man and His Symbols, (New York N.Y. Published by Dell Publishing co. Inc. 1964.) p. 64
3 Marcel Griaule. Conversations with OgotemmÍli: An Introduction to Dogon Religious Ideas. Oxford University Press, London for the International African Institute, 1965.p.18.
4Shannon Dorey, The Master of Speech. (Victoria B.C. Trafford Publishing, 2003) pp. 8-18.
5 Magdala, New Advent. Catholic Encyclopedia.
6Starbird Margaret. The Woman With the Alabaster Jar. Bear and Company Rochester Vermount. 1993. p.123.
8Joseph Campbell, The Masks of God Occidental Mythology. (New York, New York. Penguin Books. 1964.) p.75.

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