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36 Figure 11 fectly naturally, as this find in France from circa 22000 B.C. shows (Fig. 10b), it is believed that the ones with exaggerated reproductive parts were intended to symbolize or seek— "pray for"—fertility; so that while the natural ones repre- sented "Eves," the exaggerated ones ("Venuses") expressed veneration of a goddess. Cr Pe af Pot. Teas The discovery of another "Venus" at Laussel in France, dating to the same period, reinforces the deity rather than the human identification, because the female is holding in her right hand the symbol of a crescent (Fig. 11). Although some suggest that she is merely holding a bison's horn, the symbol- ism of a celestial connection (here with the Moon) is inescap- able, no matter of what material the crescent was made. Many researchers (e.g. Johannes Maringer in The Gods of Prehistoric Man) believe that "it appears highly probable that the female figurines were idols of a 'great mother’ cult, prac- ticed by non-nomadic Upper Stone Age mammoth hunters." Others, like Marlin Stone (When God Was A Woman) consid- ered the phenomenon "dawn of a Stone Age Garden of Eden" and linked this worship of a Mother Goddess to the later goddesses of the Sumerian pantheon. One of the nick- names of Ninmah, who had assisted Enki in the creation of Man, was Mammi; mere is no doubt that it was the origin of the word for "mother" in almost all the languages. That she was revered already some 30,000 years ago is no wonder— for the Anunnaki had been on Earth for far longer, with Ninmah/Mammi among them. The question is, though, how did Stone Age Man, more DIVINE ENCOUNTERS