Dogon granary shutter

This very old small shutter was placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see picture).

The chevrons symbolize the lebe snake, as well as the rain. The central motif represents the origin of the universe, and the four primordial nommo : amma serou, lebe serou, binu serou and diogou serou. It also symbolizes the amma celestial Ark which represents the creation of the Earth, as well as the four elements (ground, air, water and fire).
18^th / 19^th century.

2215

Dogon granary shutter

Shutters were placed midway up the granary wall, and provided access to the goods stored inside. The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof.

This rare granary shutter presents in its center another small shutter. The two locks are surmounted by birds. The central shutter gave access to another lock dissimulated back of the shutter (and thus inside the granary), and which it opened the principal shutter. This mechanism is very different from the system commonly used on granaries (see pictures).

Shutters and door locks primarily protect the contents of the granaries by their symbolic presence ; it is thus very rare to find this double security system.
19^th century or earlier.

2363

Dogon granary shutter

This granary shutter is carved of a crocodile (ayo), animal symbolizing at the same time the fertilizing water of grounds and defending against robbers. The crocodile represents the animal that once belonged to the ancestor binu serou (the water element). This shutter was used by the totemic priest of the binu cult for sealing his granary. The close association of such shutter with vital food supplies harvested from binu fields means that it also symbolizes binu serou himself. The binu cult links the living to those early ancestors who are immortal. Shutters primarily protect the contents of the granaries by their symbolic presence. The crocodile (or caiman) is one of totemic animals of the Dogon. One as well finds it represented on shutters, as on attic posts, doors, or door locks.

Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, shutters are one of the major elements of Dogon art. Extremely furrowed surface is the sign of a very great antiquity (probably between 16^th and the 18^th century). This granary shutter is coming from the deserted Tellem village of Banani, cave dwellers settlement in the cliffs. These caves and deserted old granaries are considered as sacred places by the Dogon themselves (see attached pictures).

2374

Dogon granary shutter

This very old shutter was placed midway up the granary wall, and provided access to the goods stored inside. The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof (see picture).

The chevrons symbolize the lebe snake, as well as the fertilizing rain. The central figures represent tortoises in very abstract way. The tortoise is one of the totemic animals of Dogon. One as well finds it represented on shutters, as on attic posts, doors, or door locks (ta koguru). Aquatic animal related to the fertility of growing, it protects by its symbolic strength the granary against robbers, and generally wards off fate.
Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, shutters are one of the major elements of Dogon art. Extremely furrowed surface is the sign of a great antiquity.

2552

Dogon granary shutter

This shutter was placed midway up the granary wall, and provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn, fonio). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures).
The very fine door lock is surmounted by an ostrich (ogotanala) or a stork. Associated to this animal, the small breasts, right upside the lock, are symbolizing the cultivation fertility. The patterns on the right side are representing land under cultivation in very abstract way. Shutters primarily protect the contents of the granaries by their symbolic presence. Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, shutters are one of the major elements of Dogon art.

2922

Dogon granary shutter

This granary shutter, with a great variety of iconographic symbols, is carved with four rows of chevrons symbolizing both the fertilizing water of growing and the nommo ancestors as they fell to the earth in the form of rain. Two rows are engraved with alternating X and circles patterns. What is unusual about these engravings is not only their diversity, but also their relationships to one another, as in a regular sequence. Circles would be both the symbol of the original seed (pô) and of the amma placenta. Their association with the chevrons speaks of the rainy season and agricultural fertility. The sequential would represent the vibration of the original matter in the placenta, which gave birth to the first human being, the nommo anagonno (a fish). On the right side of the shutter, six nommo figures are represented, four females and two males.
The lock depicts the water tortoise (kiru), symbolic of the placenta of the nommo. Locks with this unique figure are often affixed to the granaries holding the harvest of a hogon's fields. The hogon is the spiritual leader of the village, and play a key role in mediating disputes, dispensing justice, counteracting sorcery, and maintaining the delicate relationship between man and a pantheon of ancestral and nature spirits.
Shutters primarily protect the contents of the granaries by their symbolic presence. Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, shutters are one of the major elements of Dogon art.
18^th / 19^th century.

4280

Dogon granary shutter

This granary shutter is carved of two crocodiles (ayo). These animals symbolized at the same time the fertilizing water of grounds and defended against robbers. The crocodile represents the animal that once belonged to the ancestor binu serou (the water element). This shutter was used by the totemic priest of the binu cult for sealing his granary. The close association of such shutter with vital food supplies harvested from binu fields means that it also symbolizes binu serou himself. The binu cult links the living to those early ancestors who are immortal.

This shutter was placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures). Shutters primarily protect the contents of the granaries by their symbolic presence. The crocodile (or caiman) is one of totemic animals of the Dogon. One as well finds it represented on shutters, as on attic posts, doors, or door locks. Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, shutters are one of the major elements of Dogon art. Furrowed surface is the sign of a very great antiquity (probably between 16^th and the 18^th century).

4282

Dogon house door

This very beautiful and antique Dogon door is carved in relief with four projecting breasts, and suggests the vital importance of women in Dogon society (fertility symbol). Consisting of two wooden panels of unequal width joined at the side, this door swing open on projecting pivots at the top and bottom that are set into depressions on the sill and lintel.
19^th century or earlier.

5297

Dogon sanctuary door

This very old Dogon sanctuary door is carved with five rows of nommo figures. Those rows symbolize a strong magic and spiritual force, usually reserved for the binu sanctuary (see picture). This force is then, according to beliefs' animists of Dogon, imparted to the door. In the Dogon myth of the creation of the Earth, the amma god bore a being figure known as nommo (the nommo anagonno, symbolized by a fish). This nommo gave birth to four couples of nommo, considered as the eight ancestors of the mankind and the four elements.

The construction of this sanctuary door, the austere and traditional style, as well as a dense and very eroded wood, make this exceptional piece, impressed of nobleness, one of the greatest Dogon sculptures.
18^th / 19^th century.

2130

Dogon Toguna post

The toguna (sheltered meeting place) is the site where the men elders meet to discuss maters of the village ; this is also a place where the word of experienced men makes law. The toguna consists of an open structure with vertical elements (in most cases, and ideally, eight posts) that support a thatched roof. In the cliffs area, the posts may be mud brick (see attached pictures). The roof is low so that the men inside must remain seated in discussion. The thatch is ideally composed of eight tiers. The tiers refer, as do the toguna posts, to the eight ancestral nommo (Dogon cosmogony).
Toguna posts, like much with other Dogon objects, are decorated with a dege (protective spirit with much significance). It is the domain of men, but its posts often exhibit female or sexual imagery. Here a pair of breasts relief-carved, symbol of fertility and reaffirming women's role as a pillar of society.

Origin : Purchased from Claude Lebas, Paris, 1993

2364

Dogon Toguna post

The toguna (sheltered meeting place) is the site where the men elders meet to discuss maters of the village ; this is also a place where the word of experienced men makes law. The toguna consists of an open structure with vertical elements (in most cases, and ideally, eight posts) that support a thatched roof. In the cliffs area, the posts may be mud brick (see picture). The roof is low so that the men inside must remain seated in discussion. The thatch is ideally composed of eight tiers. The tiers refer, as do the toguna posts, to the eight ancestral nommo.
Toguna posts, like much with other Dogon objects, are decorated with a dege (a protective spirit). It is the domain of men, but its posts often exhibit female or sexual imagery. Here a highly stylized female relief-carved, symbol of fertility and reaffirming women's role as a pillar of society.

2968

Tellem granary shutter

This small granary shutter is carved of a crocodile (ayo) or a tortoise (kiru), and of four nommo figures on its lower part. The crocodile represents the animal that once belonged to the ancestor binu serou (the water element). The tortoise is symbolic of the placenta of the nommo. Chevrons on the upper part symbolize both the fertilizing water of growing and the nommo ancestors as they fell to the earth in the form of rain. This row would represent also the vibrations of the original matter in the amma placenta, which gave birth to the first human being, the nommo anagonno (a fish). The four nommo ancestors, androgynous figures, would be the descendants of the nommo anagonno (three of them were fishes, the fourth one, ogo, became the Pale Fox).
This shutter was affixed on a Tellem granary, in the deserted old village of Teli (see attached pictures). Placed midway up the small granary wall, it provided access to the goods stored inside. The Tellem granaries are four-sided or round, with a structure made of wood and covered with cob. Shutters primarily protect the contents of the granaries by their symbolic presence.
14^th / 15^th century.

4269

Bamana door lock

This important door lock, depicting a female figure, was probably attached to the door of the enclosed area of the men's house (ty so). The presence on the door of a lock representing a woman was believed to prevent the man from being unfaithful to his wives. It is unusual that the breasts, the navel and the legs appear. The face is surmounted by a headdress reminiscent of the Bamana masks of the n'tomo initiation society.

Like the majority of the Bamana figures, door locks (called konbalabala) were traditionally sculpted by the blacksmiths who belong to a caste of the highest rank. They are at the same time masters of fire (working with metal and understand melting points) and of wood, who carve the majority of wooden objects used by their people. Each lock is given a name in accordance with its message, person, myth, or any anecdotal reference (here the n'tomo secret society).
19^th century or earlier.

2093

Bamana door lock

This door lock depicts a male figure. The face and the crested traditional coiffure (bambada) are illustrated in a very abstract way (see attached picture). The head is represented by a striking triangular form with a concave face and a prominent ridge forming the bridge of the nose. The body is incised with various geometrical patterns symbolizing the fertility. The goitre figuration symbolizes the word. Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.

Probably middle of the 19^th century.

2137

Bamana door lock

This door lock depicts a female figure and a butterfly (mpérémpéréni). According the legend, God (pemba) originally created the butterfly as both a large and an important creature. Overcome by pride and vanity, the butterfly offended pemba, who in turn reduced it to a small and fragile creature. The butterfly represents also the deity mouso koroni (who tried to be God's equal) and her offenses against the creator God.
The body is incised with geometrical patterns. The head is surmounted by two protuberances symbolizing the butterfly's wings. The recessed and inverted triangular shape at the base of the vertical part represents the head of the python (mignan), a symbol of pemba.

Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.

19^th century or earlier.

2138

Bamana door lock

This door lock depicts a female figure with long ears. These are symbolizing the guardian spirit komo, who hears every sound, and the abstract crocodile jaws arising from the head. This lock was traditionally fixed on the door of the married women and it was supposed to protect woman and children from the sorcerers. The goitre figuration symbolizes the word, and the komo secret society. Double-lined chevrons, at the base of the vertical part, are representing the cosmic travel of the deities faro (the water) and mouso koroni (the earth, she initiated human beings, animals, and vegetables).

Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.

19^th century or earlier.

2145

Bamana door lock

This very rare door lock depicts a crocodile (bama). The vertical part forms the body of the animal. It symbolizes the protective spirit of the family (the guardian spirit) which protects from robbers. In the past, the representation of « prohibited » or dangerous animals, like the crocodile, was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched.
Like the majority of the Bamana figures, door locks (called konbalabala) were traditionally sculpted by the blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects. Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century or earlier.

2165

Bamana door lock

This door lock (konbalabala) is decorated with incised patterns symbolizing the fields and the center of the universe. The higher part represents the head of a crocodile or a koro lizard surmounted by a very rare solar symbol. The circles incised represent both the rain and water, and mouso koroni tears (goddess of the Earth).
19^th century or earlier.

2170

Bamana door lock

This door lock, surmounted by a pair of horns (or ears), represents a female character in a very stylized way. The long ears are symbolizing the guardian spirit komo, who hears every sound.
19^th century or earlier.

2216

Bamana door lock

This very old door lock represents in an abstract form the tail of the black scorpion (dyonkomi), sacred animal for the Bamana. In the past, the representation of « prohibited » animals, like the scorpion, was regarded as the sign of a great protective force.

Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to.

18^th / 19^th century.

2279

Bamana door lock

Like the majority of the Bamana figures, door locks were traditionally sculpted by the blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects.

This door lock represents a protective spirit of the family (guardian spirit), probably a lizard or a crocodile (called bama). In the past, the representation of « prohibited » animals was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched.
18^th / 19^th century.

2342

Bamana door lock

This door lock depicts a female figure with long-eared forms symbolizing the protective spirit komo who hears every sound. This lock, angular-faced, with an apparent navel and short legs, was fixed on the door of the enclosed area of the men's house (ty so). The presence on the door of a lock representing a woman was believed to prevent the man from being unfaithful to his wives.
19^th century or earlier.

2349

Bamana door lock

This important door lock depicts a male figure. The face and the crested coiffure (bambada) are illustrated in a very abstract way. The head is represented by a striking triangular form with a concave face and a prominent ridge forming the bridge of the nose. The body is incised with various geometrical patterns symbolizing the fertility, and the breast appears (symbol of the protective spirit). The goitre figuration symbolizes the word. Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
Its fine aged patina, its important size, its rigorous stylistic construction, conveys a remarkable audacity in the sculptor's creativity and a major work outstanding in his category.
18^th / 19^th century.

2958

Bamana door lock

This very rare door lock depicts a crocodile (bama). The vertical part forms the body of the animal. It symbolizes the protective spirit of the family (the guardian spirit) which protects from robbers. The crocodile is also the totemic animal of the kore secret society, the guardian of faro's waters, and symbolizes fertility, wealth and good fortune. This mythical crocodile was the first to stow away the ark of creation in faro's pond, and thus is in close relationship with this deity. Like the majority of the Bamana figures, door locks were traditionally sculpted by blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects.
In the past, the representation of « prohibited » or dangerous animals, like the crocodile, was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched.
19^th century or earlier.

2959

Bamana door lock

This very rare door lock depicts a water lizard (kana). The vertical part forms the body of the animal. It symbolizes the protective spirit of the family (the guardian spirit, gné) which protects from robbers. Like the majority of the Bamana figures, door locks were traditionally sculpted by blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects.
In the past, the representation of « prohibited » animals, like the lizard, was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched.
Wooden door locks were used on the doors of dwellings, cookhouses, and sanctuaries. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
Probably 19^th century.

2973

Bamana door lock

This exceptional door lock is surmounted by a six-faced head. To our knowledge, this kind of representation is unique. The body is incised with various geometrical patterns symbolizing the fertility, and the breast appears. The goitre figuration symbolizes the word.
Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
Its fine aged patina, its rigorous stylistic construction, conveys a remarkable audacity in the sculptor's creativity and a major work outstanding in his category.
19^th century.

Origin : Pierre Robin, Paris, 1993

2989

Bamana door lock

This very rare door lock, with an exceptional patinated wood, depicts a crocodile (bama) or the kana (water lizard). The crocodile is also a symbol of the kore initiation society, and the guardian of faro's waters. The vertical part forms the body of the animal, which the tail is slightly curved. It symbolizes the protective spirit of the family (the guardian spirit) which protects from robbers. In the past, the representation of « prohibited » or dangerous animals, like the crocodile, was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched.
Like the majority of the Bamana figures, door locks were traditionally sculpted by the blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects. Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century or earlier.

2991

Bamana door lock

This important door lock depicts a male ancestor. The face and the crested coiffure (bambada) are illustrated in a very abstract way. The head is represented by a striking triangular form with a concave face and a prominent ridge forming the bridge of the nose. The bambada hat depicts also the open jaws of the crocodile. The goiter figuration symbolizes the word and the komo's anti-sorcery powers.

Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.

The body is finely incised with geometrical patterns and fertility symbols partially covered by the crusty patina. This very old door lock is of a pure and geometrical Bamana style.

18^th / 19^th century.

4330

Bamana door lock

This very rare door lock depicts a female figure with a crested complex coiffure. The vertical part forms the body of the figure, the breast and the legs are sculpted. It symbolizes the protective spirit of the family (the guardian spirit, gné) which protects from robbers. Like the majority of the Bamana figures, door locks were traditionally sculpted by blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects.
Wooden door locks were used on the doors of dwellings, cookhouses, and sanctuaries. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
Probably middle of the 19^th century.

4340

Bamana door lock

This lock was intended to represent the kana (water iguana), and to protect against sorcerers and malevolent nyama (the spirits). The lizard head sits atop a stylised neck. This anthropomorphic feature reflects faro's possession of some human physical characteristics. This contextual association with the stylised form of a kana emphasizes the intimate relationship between faro (the deity of water) and this water creature.

Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century.

4347

Bamana door lock

This very rare door lock depicts a crocodile (bama). The vertical part forms the body of the animal. It symbolizes the protective spirit of the family (the guardian spirit) which protects from robbers. The crocodile is also the totemic animal of the kore secret society, the guardian of faro's waters, and symbolizes fertility, wealth and good fortune. This mythical crocodile was the first to stow away the ark of creation in faro's pond, and thus is in close relationship with this deity. Like the majority of the Bamana figures, door locks were traditionally sculpted by blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects.
In the past, the representation of « prohibited » or dangerous animals, like the crocodile, was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched.
19^th century.

4370

Bamana door lock

This important door lock, depicting a female figure, was probably attached to the door of the enclosed area of the men's house (ty so). The presence on the door of a lock representing a woman was believed to prevent the man from being unfaithful to his wives. The face is surmounted by a headdress reminding the Bamana masks of the n'tomo initiation society.

Like the majority of the Bamana figures, door locks (called konbalabala) were traditionally sculpted by the blacksmiths. They belong to a caste of highest rank. They are at the same time Masters of fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to (here the n'tomo secret society).
19^th century or earlier.

5094

Bamana door lock

This very fine door lock depicts a male figure. The face and the crested coiffure (bambada) are illustrated in a very abstract way (see attached pictures). The head is represented by a striking triangular form with a concave face and a prominent ridge forming the bridge of the nose. The body is incised with various geometrical patterns symbolizing the fertility, and the breast appears (symbol of the protective spirit). The goitre figuration symbolizes the word. Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.

Probably 19^th century.

5241

Bozo door lock

This granary door lock, with an oval-shaped body, depicts a crocodile in a very stylized way. Bozo people lives on banks of the Niger, near their Dogon neighbors. They are the most former population established in this area. They are fishing or paddlers. Their resources come from fishing, as well as the river transport. During several centuries, Bozo hold the monopoly of the transport of the rock salt plates coming from the mines located in the northern Mali, in Taoudeni (see attached picture). These plates are transported by the Bozo paddlers, which then take over the Tuareg caravans coming from the desert, from Timbuktu to Bamako.

2281

Dogon chief door lock

This exceptional door lock is surmounted by a horse and its rider. The rider represents the hogon, the spiritual and temporal chief of the Dogon. He plays a role of mediator, judge, and also of guardian of the community. He also takes part in the preservation of the delicate relationship maintained by Men with the ancestors and the bush spirits.

This equestrian figure depicts the first hogon (also called lebe), before his metamorphosis in snake. Thus the Man and the supernatural merged, half human, half god. For the Dogon, lebe embodies all the vital forces of the nature.

By its dynamic style and its elegance, as well as the balance of its volumes, this sculpture can be considered as one of the masterpieces of the Dogon art.

2227

Dogon door lock

This door lock represents a human figure in an extremely abstract way. The vertical beam symbolizes the cultivated fields, and the rectangular patterns represent « the pond » (myth of Dogon Creation, tihinle). The legs are truncated below the body of the lock. Visually, the body of the lock becomes the body of the figure, and the bolt the arms.
18^th / 19^th century.

2142

Dogon door lock

This door lock is surmounted by a single human-like figure, probably a nommo, carved in a circular form. The primordial couple (of nommo or ancestors) is frequently represented on Dogon door locks, as a significant element of their cosmogony. The appearance of only one nommo (as here) is rather rare. The circular form may represent the Earth or a solar symbol.

Like the majority of the Dogon figures, door locks (ta koguru) were traditionally sculpted by blacksmiths. Blacksmiths (called jemene) belong to a caste of highest rank, they are at the same time Masters of fire (work of metal), and carve the major part of wooden objects. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.

2173

Dogon door lock

This door lock (called ta koguru) depicts in abstract way the primordial couple which gave birth to the four couples of nommo considered as being the eight ancestors of the mankind (Dogon myth of Creation). The horns of the walu antelope symbolize this couple of ancestors. These are rafters-carved, symbol of water and fertility, and also of the spiritual being nommo in water and rain. The truncated legs appear at the bottom of the lock, which becomes the body of the figures. It should also be noted stars engravings on the body.

18^th / 19^th century.

2397

Dogon door lock

This door lock depicts in abstract way the primordial couple which gave birth to the four couples of nommo considered as being the eight ancestors of the mankind (Dogon myth of creation). The man and the woman are represented and symbolized by the antelope horns. The vertical beam is decorated with incised patterns which evoke the fields (terrestrial space and fertility) and the center of the universe. Therefore, these patterns are symbolizing water and fertility, and also the spiritual being nommo in water and rain. The truncated legs appear at the bottom of the lock, which becomes the body of the figures.
Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
17^th / 19^th century.

2926

Dogon door lock

This lock contains the structural elements of both lizards (geo) and crocodiles (ayo). These reptiles are frequently represented in locks. The lizard symbolizes the prepuce of a circumcised boy's penis. The Dogon believe that the female element of a boy's spiritual being resides in his prepuce. On removal at the time of circumcision, it is transformed into a reddish-colored lizard that the Dogon call the Sun Lizard. The crocodile represents the animal that once belonged to the ancestor binu serou, allegoric figure of the water element. Locks depicting crocodiles are frequently used by the totemic priests of the binu cult for sealing their granaries or sanctuaries.

Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. The crocodile and the lizard are considered as totemic animals by the Dogon. In the past, the representation of « prohibited » or dangerous animals was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched. They are represented on shutters, as on attic posts, doors, or door locks (ta koguru). Both aquatic and terrestrial animals related to the fertility of growing, they protect by their symbolic power.
End of the 19^th century.

4261

Dogon door lock

This door lock depicts in abstract way the primordial couple which gave birth to the four couples of nommo considered as being the eight ancestors of the mankind (Dogon myth of creation). The pointed horn-like structures atop this lock could represent as well stylised nommo figures or the horns of the antelope (ka). The vertical beam is decorated with incised and pyroengraved patterns which evoke the fields (terrestrial space and fertility) and the center of the universe. Therefore, these patterns are symbolizing water and fertility, and also the spiritual being nommo in water and rain.
This lock would have been used on the door of a binu sanctuary. The binu cult links the living to those early ancestors who are immortal. Locks of this type, representing the antelope, are used on the binu sanctuary doors or granaries of families for whom the animal is a totem.
Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century.

4283

Dogon door lock

This granary lock, with a great variety of iconographic symbols, is surmounted by a couple of nommo, two of the eighth ancestors of the mankind (Dogon myth of creation, tihinle). The vertical beam is sculpted with patterns which evoke the fields and the water (terrestrial space and fertility), guarded by a crocodile ayo. The crocodile represents the animal that once belonged to the ancestor binu serou (the water element). Chevrons which are engraved symbolize water and fertility, and also the spiritual being nommo of binu serou in water and rain. This lock was used by the totemic priest of the binu cult for sealing his granary. The close association of such lock with vital food supplies harvested from binu fields means that it also symbolizes binu serou himself. The binu cult links the living to those early ancestors who are immortal.

This lock was fitted on a shutter placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures). Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were passed down from generation to generation.
19^th century.

4290

Dogon door lock

This door lock depicts in abstract way the primordial couple which gave birth to the four couples of nommo considered as being the eight ancestors of the mankind (Dogon myth of creation). The pointed horn-like structures atop this lock could represent as well stylised nommo figures or the horns of the antelope. The vertical beam is decorated with incised and pyroengraved patterns which evoke the fields (terrestrial space and fertility) and the center of the universe. Therefore, these patterns are symbolizing water and fertility, and also the spiritual being nommo in water and rain. The truncated legs appear at the bottom of the lock, which becomes the body of the figures.
This lock would have been used on the door of a binu sanctuary. The binu cult links the living to those early ancestors who are immortal. Locks of this type, representing the antelope, are used on the binu sanctuary doors or granaries of families for whom the animal is a totem.
Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century.

4304

Dogon door lock

This door lock depicts in abstract way a couple of nommo, two of the eighth ancestors of the mankind (Dogon myth of creation, tihinle). The pointed horn-like structures atop represent both stylized nommo figures and the horns of the antelope (ka). The vertical beam is sculpted with patterns which evoke the fields and growing (terrestrial space and fertility). Double-lined chevrons symbolize water and fertility, and also the spiritual being nommo of binu serou in water and rain. This lock was used by the totemic priest of the binu cult for sealing his granary. The close association of such lock with vital food supplies harvested from binu fields means that it also symbolizes binu serou himself. The binu cult links the living to those early ancestors who are immortal. The starry pattern engraved on the bolt would be both the symbol of the universe and of the Sirius satellite.

Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were passed down from generation to generation.
18^th / 19^th century.

4311

Dogon door lock

This granary lock, with a great variety of iconographic symbols, depicts in abstract way a couple of nommo, two of the eighth ancestors of the mankind (Dogon myth of creation, tihinle). The pointed horn-like structures atop represent both stylised nommo figures and the horns of the antelope (ka). The vertical beam is sculpted with patterns which evoke the fields and growing (terrestrial space and fertility), guarded by a crocodile ayo (see attached pictures). The crocodile represents the animal that once belonged to the ancestor binu serou (the water element). Double-lined chevrons are engraved around the fields, and symbolize water and fertility, and also the spiritual being nommo of binu serou in water and rain. This lock was used by the totemic priest of the binu cult for sealing his granary. The close association of such lock with vital food supplies harvested from binu fields means that it also symbolizes binu serou himself. The binu cult links the living to those early ancestors who are immortal.

Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were passed down from generation to generation.
18^th / 19^th century.

4318

Dogon door lock

This elaborate lock, richly decorated with bronze facing, represents both a bird and a protective ancestor. It would be a stork (associated with the rainy season and the fertility of growing) or the representation of the ostrich (ogotanala), allegory of the lebe snake. The ostrich (ogotanala) is known for its zigzag course when running. This zigzagging is symbolic of lebe because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain.
Lebe, part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. Lebe is also symbolized by the patterns placed on the body (which are also the representation of water and fertility of growing).
Wooden door locks (ta koguru) were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, door locks are one of the major elements of Dogon art. Apart from its rarity and its fine decorations, this lock was probably the property of a notable.
18^th / 19^th century.

4319

Dogon door lock

This Dogon door lock (ta koguru) is surmounted by the horns of the walu antelope. These horns are finely carved with steps, like a Dogon ladder. The horns symbolize a couple of nommo ancestors in an abstract way. The particularity of this lock lies in the receptacle sculpted at the bottom. It was probably closed by a small shutter, and would have contained a totemic stone (dugo) that connect the granary owner to his immediate ancestor.

Wooden door locks (ta koguru) were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters (see attached picture). They were a prized gift for young brides, and passed down from generation to generation. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. The antelope protects by its symbolic strength the house against robbers, and generally wards off fate.
18^th / 19^th century.

4333

Dogon door lock

This elaborate lock combines the symbolism of the lebe snake (the first hogon, spiritual chief of the Dogon) and what appear to be the nommo twins of amma serou, another early Dogon ancestor. Lebe, part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. Lebe is symbolized both by rows of chevrons (which are also the representation of water and fertility), and by the ostriches carved at the bottom. The ostrich (ogotanala) is known for its zigzag course when running. This zigzagging is symbolic of lebe because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain.
Wooden door locks (ta koguru) were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation. Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, door locks are one of the major elements of Dogon art. Apart from its rarity and its finely construction, this door lock is the work of a great sculptor.
19^th century.

4341

Dogon door lock

This rare and exceptional Dogon door lock depicts a fish, the tail carved atop and the head pointed at the bottom of the lock. To our knowledge, this iconography is unique. The engraved patterns symbolize the scales of the animal. The separated tail, placed atop by the sculptor, is symbolic of the twins' nommo ancestors, and more generally of the duality. In the Dogon myth of the creation of the universe, the fish is also the first living being created by amma : the nommo anagonno.

As the majority of the Dogon figures, door locks were traditionally sculpted by the blacksmiths. Blacksmiths belong to a caste of highest rank, they are at the same time Masters of the fire (work of metal, and knowledge of melting points), and carve the major part of wooden objects. Wooden door locks were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation. Apart from its extreme rarity, its simple and pure architectonics, this door lock can be considered as a masterpiece of Dogon art.
Probably second part of the 19^th century.

4345

Dogon granary door lock

This very beautiful granary door lock, with an oval-shaped vertical beam, is surmounted by a bird. It should be the ostrich known for its zigzag course, symbol of the lebe snake and the course of the nommo falling on the earth in the form of rain (Dogon myth of Creation).

This door lock was fastened to a shutter placed midway up the granary wall, and provided access to the goods stored inside. The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof (see picture). This physical protection is elaborated through a magic protection symbolized by the form as well as its iconography. This door lock has its key (ta i).
18^th / 19^th century.

2272

Dogon granary door lock

This small Dogon granary door lock is surmounted by two finely carved ostriches. The chevrons borders, carved on the rectangular central section (representing the pond), symbolize the lebe snake, as well as the fertilizing rain. The central figure represents a tortoise in very abstract way. The tortoise is one of totemic animals of the Dogon. One as well finds it represented on shutters, as on attic posts, doors, or door locks. Aquatic animal related to the fertility of growing, it protects by its symbolic strength the granary against robbers, and generally wards off fate. Note the fine work in the lower part, depicting nommo legs (the spiritual being nommo is present in water and rain). Lebe, part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. Lebe is symbolized both by the chevrons (which are also the representation of water and fertility), and by the ostriches carved atop. The ostrich (ogotanala) is known for its zigzag course when running. This zigzagging is symbolic of lebe because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain.
Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, granary door locks are one of the major elements of Dogon art. Apart from its rarity, its finely construction and its small size, this door lock is the work of a great sculptor.

Origin : Collection Tony Paredis, Anvers, 1990

2949

Dogon granary door lock

This Dogon granary door lock is surmounted by a slender-shaped bird. It would be both a stork (associated with the rainy season and the fertility of growing) and the representation of the ostrich (ogotanala). The latter is known for its zigzag course when running. This zigzagging is symbolic of the lebe snake because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain. Lebe, or lebe serou, symbolizes the earth and the first hogon (spiritual and temporal leader of the Dogon). Part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), lebe introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force.
The central element represents the frontage of the lebe sanctuary. Note the fine starry engravings on the left part of the bolt and on the vertical beam. It would be the symbol of Sirius and its satellite of which the eclipse is closely connected with the sigui ceremonies. The sigui is a dance festival celebrated only once in every sixty years to assure the renewal of the world. Circles would be both the symbol of the original seed (pô) and of the amma placenta. Their association with the chevrons, placed on the upside, speaks of the rainy season and agricultural fertility. This association would represent the vibration of the original matter in the placenta, which gave birth to the first human being, the nommo anagonno (a fish). What is unusual about these engravings is not only their diversity, but also their relationships to one another.
This remarkable door lock, richly decorated with a multitude of symbols, was probably used on the shutter of a granary belonging to the lebe sanctuary or the hogon.
18^th / 19^th century.

4257

Dogon granary door lock

This very old granary door lock represents the water tortoise (kiru). The water tortoise would be symbolic of the placenta of the nommo, and locks with this unique figure are often affixed to the granaries holding the harvest of a hogon's field. Locks depicting the water tortoise are also affixed to the granary doors of women who capture these reptiles in the bush and keep them in their compounds for purification rites. These rites are associated with the postpartum period and menstruation. However, the legend about the tortoise varies greatly, so it seems unwise to draw too close an analogy with mythological events.

This lock was fitted on a shutter placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to.
Probably 18^th century.

4259

Dogon granary door lock

This Dogon granary door lock is surmounted by a slender-shaped bird. It would be both a stork (associated with the rainy season and the fertility of growing) and the representation of the ostrich (ogotanala). The latter is known for its zigzag course when running. This zigzagging is symbolic of the lebe snake because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain. Lebe, or lebe serou, symbolizes the Earth and the first hogon (spiritual and temporal leader of the Dogon). Part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), lebe introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. The chevrons engraved on the left side of the bolt symbolize both the lebe snake and the fertilizing rain.
This remarkable door lock, with both pure and harmonious forms, was probably used on the shutter of a granary belonging to the lebe sanctuary.
18^th / 19^th century.

4272

Dogon granary door lock

This Dogon granary door lock is surmounted by a very stylized bird. It would be both a stork (associated with the rainy season and the fertility of growing) and the representation of the ostrich (ogotanala). The latter is known for its zigzag course when running. This zigzagging is symbolic of the lebe snake because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain. Lebe, or lebe serou, symbolizes the Earth and the first hogon (spiritual and temporal leader of the Dogon). Part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), lebe introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. The chevrons engraved on the left side of the bolt symbolize both the lebe snake and the fertilizing rain.
This remarkable door lock, with both abstract and harmonious forms, was probably used on the shutter of a granary belonging to the lebe sanctuary.
18^th / 19^th century.

4273

Dogon granary door lock

This Dogon granary door lock is surmounted by two birds facing each other. It would be a couple of storks (associated with the rainy season and the fertility of growing) or the representation of the ostriches. The ostrich (ogotanala) is known for its zigzag course when running. This zigzagging is symbolic of the lebe snake because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain. Lebe, or lebe serou, symbolizes the Earth and the first hogon (spiritual and temporal leader of the Dogon). Part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), lebe introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. The chevrons engraved atop and at the bottom of the vertical beam symbolize both the lebe snake and the fertilizing rain. Note the fine starry motif engraved on the left part of the bolt. It would be the symbol of the Sirius satellite of which the eclipse is closely connected with the sigui ceremonies. The sigui is a dance festival celebrated only once in every sixty years to assure the renewal of the world.
This remarkable door lock, certainly the work of a great sculptor, was probably used on the shutter of a granary belonging to the lebe sanctuary.
18^th / 19^th century.

4276

Dogon granary door lock

This granary door lock represents a single human-like figure, probably a nommo or the ancestor binu serou. The originality of the body lies in the square openwork design in the center of the vertical beam, engraved with double-lined chevrons around it. Chevrons patterns symbolize water and fertility, and also the spiritual being nommo of binu serou in water and rain. This lock was probably used by the totemic priest of the binu cult for sealing his granary, or by a blacksmith. The close association of such lock with vital food supplies harvested from binu fields means that it also symbolizes binu serou himself. The binu cult links the living to those early ancestors who are immortal.

Like the majority of wooden sculptures, door locks were traditionally sculpted by blacksmiths. They belong to a caste of highest rank, they are at the same time Masters of fire (work of metal), and carve the major part of wooden objects. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
Early 19^th century.

4286

Dogon granary door lock

This elaborate lock, richly decorated with bronze facing, is surmounted by a protective ancestor (may be lebe serou) placed opposite with a bird at the bottom. It would be a stork (associated with the rainy season and the fertility of growing) or the representation of the ostrich (ogotanala), allegory of the lebe snake. The ostrich (ogotanala) is known for its zigzag course when running. This zigzagging is symbolic of lebe because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain.
Lebe serou, part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force : the Earth. Lebe is also symbolized by the chevrons engraved on the body (which are also the representation of water).
Wooden door locks (ta koguru) were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Sculpted by the blacksmith of the village for the hogon (spiritual chief) and notables, door locks are one of the major elements of Dogon art.
19^th century.

4287

Dogon granary door lock

This very old granary door lock is surmounted by the representation of the antelope mask walu. This mask was used during commemorative ceremonies of dama, every five years. It was accompanied by hundreds of other masked dancers, thus forming an abstract representation of the environment of the Dogon people. The antelope mask is admired by Dogon for its beauty and the strength of its performances. The origin of dama ceremony has close links with the worship of the ancestors (and death), as well as with the balance of the Universe. At the mythical time, masks were first acquired and used to counteract the negative effects of death. By reenacting the behavior of their mythic ancestors, as on this lock, the Dogon strive to restore order to their world after the disruption caused by death.

It was fitted on a shutter placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures). Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century.

4305

Dogon granary door lock

This elaborate small lock represents both bird and lebe, the first hogon of the Dogon who was a descendant of the eighth nommo. It would be a stork (associated with the rainy season and the fertility of growing) or the representation of the ostrich (ogotanala), allegory of the lebe snake. The ostrich (ogotanala) is known for its zigzag course when running. This zigzagging is symbolic of lebe because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain.
Lebe, part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. Lebe is also symbolized by the chevrons engraved on the lock (which are also the representation of water and fertility of growing).
This remarkable door lock was probably used on the shutter of a granary belonging to the lebe sanctuary. The small dish sculpted in front of the bird would be only of passing interest, but also the symbol of the offertories made to lebe serou.
18^th / 19^th century.

4315

Dogon granary door lock

This Dogon granary door lock (ta koguru) is surmounted by a cruciform design. This very abstract form could represent the god amma, coded as such by the sky at the top, the air, and the earth. Water should be symbolized by the rectangular-shaped form carved on the body. It would be also the representation of the four elements and the four cardinal points. It's the same form as the inside compartments of a granary.

Wooden door locks (ta koguru) were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters (see attached picture). They were a prized gift for young brides, given to women by their husbands as a sign of esteem and affection once they have given birth to a son, and passed down from generation to generation. As such, they conferred enhanced social status. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to.
18^th / 19^th century.

4323

Dogon granary door lock

The pointed horn-like structures atop this lock could represent highly stylised nommo figures or the horns of the antelope (ka). The horns pointed at the bottom could symbolize the legs. This lock would have been used on the door of a binu sanctuary granary. The binu cult links the living to those early ancestors who are immortal. This lock is remarkable for its perfect symmetrical figures, its geometric and pure Dogon style.

Wooden door locks (ta koguru) were used on the doors of dwellings, cookhouses, sanctuaries, and on granary shutters (see attached picture). They were a prized gift for young brides, and passed down from generation to generation. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. The antelope protects by its symbolic strength the house against robbers, and generally wards off fate.

Probably 18^th / 19^th century.

4343

Dogon granary door lock

This granary door lock (called ta koguru) is carved with a couple of nommo figures. These symbolize a strong magic and spiritual force. This force is then, according to beliefs' animists of Dogon, imparted to the door lock. In the Dogon myth of the creation of the Earth, the amma god bore a being figure known as nommo (the nommo anagonno, symbolized by a fish). This nommo gave birth to four couples of nommo, considered as the eight ancestors of the mankind (unum) and the four elements.

It was fitted on a shutter placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures).

Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century.

4362

Dogon granary door lock

This very old granary door lock is surmounted by the representation of the antelope mask walu. This mask was used during commemorative ceremonies of dama, every five years. It was accompanied by hundreds of other masked dancers, thus forming an abstract representation of the environment of the Dogon people. The antelope mask is admired by Dogon for its beauty and the strength of its performances. The origin of dama ceremony has close links with the worship of the ancestors (and death), as well as with the balance of the Universe. At the mythical time, masks were first acquired and used to counteract the negative effects of death. By reenacting the behavior of their mythic ancestors, as on this lock, the Dogon strive to restore order to their world after the disruption caused by death.

It was fitted on a shutter placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures). Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
18^th / 19^th century.

5305

Dogon granary door lock

This granary door lock (called ta koguru) is carved with a couple of nommo figures. These symbolize a strong magic and spiritual force. This force is then, according to beliefs' animists of Dogon, imparted to the door lock. In the Dogon myth of the creation of the Earth, the amma god bore a being figure known as nommo (the nommo anagonno, symbolized by a fish). This nommo gave birth to four couples of nommo, considered as the eight ancestors of the mankind (unum) and the four elements.

It was fitted on a shutter placed midway up the granary wall. It provided access, throughout the year following harvests, to the goods stored inside (millet, sorghum, rice, corn). The Dogon granaries are narrow, four-sided or round, with a structure made of wood and covered with cob, and generally a thatch roof or a terrace roof (see pictures).

Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
19^th century.

5335

Dogon granary door lock

This Dogon granary door lock is surmounted by a slender-shaped bird. It would be both a stork (associated with the rainy season and the fertility of growing) and the representation of the ostrich (ogotanala). The latter is known for its zigzag course when running. This zigzagging is symbolic of the lebe snake because it replicates his movements. These bird's and snake's movements are also similar to those of the nommo as they fell to earth in the form of rain. Lebe, or lebe serou, symbolizes the Earth and the first hogon (spiritual and temporal leader of the Dogon). Part human and part supernatural, metamorphosed into a snake (it is in this form that lebe is believed to exist today), lebe introduced death to the world. He visits the hogon, licks his body, and in so doing gives him and all humanity the strength to live. For the Dogon, lebe is the mainspring of germination and the source of vital life force. The chevrons engraved on the left side of the bolt symbolize both the lebe snake and the fertilizing rain.
This remarkable door lock, with both pure and harmonious forms, was probably used on the shutter of a granary belonging to the lebe sanctuary.
19^th century.

Origin : Private collection, Paris

5357

Kurumba door lock

This very rare and small granary door lock depicts a crocodile. The vertical part forms the body of the animal. It symbolizes the protective spirit of the family (the guardian spirit) which protects from robbers. In the past, the representation of « prohibited » or dangerous animals, like the crocodile, was regarded as the sign of a great protective force. These animals could not be killed, eaten, nor even touched. This door lock protected the granary by its symbolic strength.
Probably 19^th century.

Provenance : André Blandin collection

2997

Malinke door lock

This lock was intended to represent the hornbill, associated with the rainy season and the fertility of growing. Birds are almost an exclusive theme of the Malinke door lock. The lower portion of the vertical beam is sculpted in the form of a long beak, while the flare atop could represent the tail. The surfaces of this lock are devoid of designs, but the bolt is sculpted with an unusual knob on the right side where the key is inserted.

The Malinke live in southwestern Mali in the areas of Wassalou and Baninko. They also live in the northwestern adjacent areas near the district of Djitoumou and Kita, and in Guinea. Sharing a number of cultural commonalities and rituals with their neighbors, the Bamana, Malinke locks have certain features in common with their Bamana counterparts in terms of overall structure, locking devices, and engraved symbols.
19^th century or earlier.

4248

Malinke door lock

This lock was intended to represent the swallow (nanalékou), and to protect against sorcerers. However, it could also symbolize the hornbill, associated with the rainy season and the fertility of growing. A characteristic feature of the Malinke door locks, the triangular head sits atop a stylized rectangular neck, and the terminal flare at the base would be a tail-like shape. The central motif engraved, a large double-lined X, represents both a powerful fertility symbol, water, and the four cardinal angles. The swallow symbolizes the water deity and his powers, as the faro's aerial messenger in the Bamana legends of creation.

The Malinke live in southwestern Mali in the areas of Wassalou and Baninko. They also live in the northwestern adjacent areas near the district of Djitoumou and Kita, and in Guinea. Sharing a number of cultural commonalities and rituals with their neighbors, the Bamana, Malinke locks have certain features in common with their Bamana counterparts in terms of overall structure, locking devices, and engraved symbols.
19^th century or earlier.

4253

Chieftainship Mossi door lock

This rare and exceptional door lock is composed of two crossbeams, attesting it was reserved for a chieftainship door as an element of prestige. The crossbeams are sculpted in an old traditional crenellated fashion.
It represents the protective spirit of harvests, which takes care of the house and the granaries. The engraved patterns on the central part depict the scars worn by Mossi women who have given birth. The face, with an elongated neck, carries a very finely carved headdress. The lower part ends in a long tail of crocodile.
Apart from its extreme rarity, its construction, and its monumental size, this door lock is a masterpiece of Mossi art.
18^th / 19^th century or earlier.

Origin : Private collection, Brussels, 1990

2954

Mossi door lock

This very beautiful Mossi door lock is entirely decorated with geometrical patterns. The bolt is sculpted in an old traditional crenellated fashion (with wood prongs in the locking mechanism).

The face, with an elongated neck, carries a very finely carved headdress. This door lock represents agricultural fertility and the protective spirit that takes care of the house and the granaries.
19^th century or earlier.

2306

Mossi door lock

This rare and exceptional door lock is composed of two crossbeams (generally reserved for chieftainship door locks, as an element of prestige). It represents a protective spirit of harvests. The engraved patterns on the vertical beam are depicting the scars worn by Mossi women who have given birth.
19^th century or earlier.

2307

Dogon granary door lock

This granary door lock is surmounted by a single human-like figure, probably a nommo ancestor, or andoumboulou (the first occupiers of the Bandiagara cliffs). The appearance of only one nommo (as here) is rather rare. This lock is coming from the deserted Tellem village of Yougo Dogorou, cave dwellers settlement in the cliffs. These caves and deserted old granaries are considered as sacred places by the Dogon themselves (see attached pictures).
This wooden door lock was probably used on a granary shutter. Like the majority of wooden sculptures, door locks were traditionally sculpted by blacksmiths. They belong to a caste of highest rank, they are at the same time Masters of fire (work of metal), and carve the major part of wooden objects. Each lock is given a name in accordance with its message, person, myth, or any anecdote referred to. Door locks were a prized gift for young brides, and passed down from generation to generation.
This lock has been identified by a Dogon blacksmith as the work of a Tellem artist.
14^th / 15^th century.

4327

Bozo stool

This small and very ancient wooden stool has been collected in the Bozo country. The evidence of wear, on the upper square surface and on the supports, suggests that it was made to sit on. It may be that it was intended for use by women or children, or a boatman. This stool is extraordinary in its slender and symmetrical character, and its old-used patina (probably 19^th century or earlier).

Bozo people lives on banks of the Niger, near their Dogon neighbors. They are the most former population established in this area. They are fishing or paddlers. Their resources come from fishing, as well as the river transport. During several centuries, Bozo hold the monopoly of the transport of the rock salt plates coming from the mines located in the northern Mali, in Taoudeni (see picture). These plates are transported by the Bozo paddlers, which then take over the Tuareg caravans coming from the desert, from Timbuktu to Bamako.

2547

Bwa women stool

Among the Bwa, such stools, as well as other personal property, become intimately associated with the spirit of the owner after decades of use. So that when she dies her stool is placed on the family ancestral shrine as a vehicle for communication from one generation to the next.

Men have personal stools which invariably have three legs, while women's stools have four. The numbers four and three are associated with the female and male genders in much of Africa. This graceful stool comes equipped with a handle that represents a head and whose surface gives evidence of decades of use.
19^th century or earlier.

5350

Lobi stool

Among the Lobi, such stools, as well as other personal property, become intimately associated with the spirit of the owner after decades of use. So that when the owner dies as a respected elder his stool is placed on the family ancestral shrine as a vehicle for communication from one generation to the next.

Men have personal stools which invariably have three legs, while women's stools have four. The numbers four and three are associated with the female and male genders in much of Africa. This graceful stool comes equipped with a handle that projects in front and whose surface gives evidence of decades of use.
19^th century or earlier.

4278

Tuareg pole

In Saharan daily life, wood is one of the most important materials, and is used for the poles and beams of the nomads' tents, as well as bed frames, milking bowls and dishes. Sharpened to a point for standing upright in a nomadic encampment, it should have been used for hanging leather bags. The upper half is elaborately and carefully carved with semicircles, triangular and « lotus flower » shapes.
This pole, almost totemic, is an important item in any household. It was carved by members of the guild known as Enaden (literally « the other »), blacksmiths who have been instrumental in the creation of precisely those things that have forever distinguished the upper classes of this society (the imochar, the warriors, and the insilimen, the religious teachers). This artisan guild, although regarded as culturally important, has always been socially marginalized. While the Enaden are blacksmiths, they are also carvers, and their products are among the most potent of symbols.
Early 20^th century.

4299

Tuareg pole

In Saharan daily life, wood is one of the most important materials, and is used for the poles and beams of the nomads' tents, as well as bed frames, milking bowls and dishes. Sharpened to a point for standing upright in a nomadic encampment, it should have been used for hanging leather bags. The upper half is elaborately and carefully carved with semicircles, triangular and « lotus flower » shapes.
This pole, almost totemic, is an important item in any house-hold. It was carved by members of the guild known as Enaden (literally « the other »), blacksmiths who have been instrumental in the creation of precisely those things that have forever distinguished the upper classes of this society (the imochar, the warriors, and the insilimen, the religious teachers). This artisan guild, although regarded as culturally important, has always been socially marginalized. While the Enaden are blacksmiths, they are also carvers, and their products are among the most potent of symbols.
19^th or early 20^th century.

4356

Bwa pendant

This Bwa pendant is symbolizing a crescent of the moon, as well as three small birds. Worn with a leather link, it was used to chase away the ghostly spirits and disease.
17^th / 19^th century.