The syllable “delph” means “womb”. This is the reason why the dolphin (“delphi” in Greek), sea creature (the waters were associated with the amniotic fluid) fitted with womb, was seen by the Greeks as a symbol of the female principle and of the womb from which life is generated. Poseidon, if seen as the god of the “watery abyss of the sky” (the Universe), has the dolphin as one of his symbols, because the Universe is the eternal and infinite womb that contains all the forms of life that have been, that are and that will be, the womb from which new life is unceasingly and eternally generated.
Art from the Minoan civilization:
Tile from Ancient Greece:
Delphi (“Delphoi” in Greek), the Greek city in antiquity known as “navel of the world”, was mostly famous for the presence of the oracle of the god Apollo (that, by the way, had among his epithets the one of “Delphinius”, since in certain occasions he acquired the form of a dolphin, animal sacred to him), the Oracle of Delphi (the most important of the archaic Greek religion).
Ruins of the Oracle of Delphi:
Under the floor of the oracular temple was located the Omphalos (“navel”), the sacred stone that indicated the center of the world.
The Omphalos resembles a beehive with a net of bee shaped symbols (the child who went inside the burial mound/beehive – bringing with him some honey to face the initiation – and the sorceress/priestess who was already inside it were seen as bees):
We find here the same symbolism: delphi, the name of the city, means “womb”, and the city was defined “navel of the world” because the navel was archaically a symbol of the labyrinth, i.e. of the burial mound that represented also the “womb of the earth”. There is therefore a symbolic connection between the name of the city and its epithet.
Representation of an archaic labyrinth:
The Oracle of Delphi was originally a cave (the cave of the she-bear, later replaced by the burial mound), a stomios (term that indicates both the mouth and the female sexual organ, i.e. an opening [in the ground]), guarded by the serpent/dragon Python, or by the dragoness Delphyne (again a name connected with the ancient syllable that means “womb”), as it seems from the most archaic version of the myth. The serpent/dragon symbolizes the umbilical cord, therefore, in the case of Delphyne, we have a symbolism that includes both the womb and the umbilical cord. Python/Delphyne is killed by Apollo (the divine child that accomplishes the rebirth ritual: in the mythologies the killing of the serpent/dragon symbolizes the resolute and violent conclusion of the maternal phase of existence, by means of the “killing” [i.e. severing] of the umbilical cord that unites the mother to the child), who later creates in place of the cave the Oracle of Delphi, presided by the Pythia (the Priestess called “Delphic Bee”).
The serpent/dragon is the obstacle that the heroes of the mythologies encounter during their search for the source of immortality (i.e. of rebirth/reincarnation), and it is often the guardian of the Tree of Life (i.e. the placenta).
The Cup of Hygieia and the Caduceus of Hermes/Mercury: both represent the Tree of Life, intertwined with one or more serpents (that is, a placenta with the umbilical cord):
Immortality (i.e. the rebirth/reincarnation) is hard to obtain, and a necessary condition is always the reaching of an almost inaccessible place (that always symbolizes the realm of death, i.e. the grave/burial mound), where a serpent/dragon guards a tree whose fruits, or an object hanging to it, will grant immortality if obtained. The heroes of the mythologies have to fight with the serpent/dragon, and prevail, to get access to the tree. This fight must be seen as a test, as an initiation ritual. We can find a pattern of this type in numerous myths, like in the one of Jason and the Golden Fleece, in the one of Heracles and the Golden Apples of the Hesperides, in the one of Sigurd and Fafnir (in this case the dragon guards a treasure – i.e. the goods of the divine ancestor in the grave – and the hero becomes invulnerable and omniscient [thanks to the awakening of the memories of his previous lives] after killing it) and in the one of Adam and Eve in Paradise.
Heracles fights against Ladon, the serpent/dragon that protects the Golden Apples of the Hesperides:
The fight of the hero with the serpent/dragon isn’t always of the physical type, and sometimes the hero is defeated: the myth of Adam and Eve and the myth of Gilgamesh prove it.
Gilgamesh, after the death of Enkidu, decided he wanted to obtain immortality: he headed towards the dwelling of Utnapishtim, a man to which the gods conferred the gift of immortality. Gilgamesh overcomes every obstacle and meets the wise old man, but fails the tests that the latter imposes on him. Gilgamesh definitely wasn’t worthy of the immortality of the gods. At that point appeared the wife of Utnapishtim, who convinced her husband to reveal the existence, in the bottom of the ocean (the amniotic fluid, the waters of death), of a plant full of thorns, difficult to access. That plant would have extended indefinitely the youth and the life of those who would have eaten it. Gilgamesh manages to obtain it, but during the return to his own land he stops near a water source and meanwhile a serpent approaches and grabs the plant, renewing its skin after eating it. Gilgamesh, as Adam and Eve, has lost immortality due to his naivety and of the astuteness of a serpent.
The serpent steals the plant of immortality from the hand of Gilgamesh:
Note: we should not forget the other symbol related to the serpent/dragon, i.e. the figure of the serpent/dragon that bites its own tail, also known as Ouroboros. This figure expresses the concept of cyclical eternity, infinite time, circularity without beginning or end and eternal rebirth.
Egyptian art depicting an Ouroboros, maybe to symbolize a womb:
The Omphalos (“navel”) could therefore be a womb during pregnancy: it has a central opening which widens towards the base (vagina-womb during pregnancy) and a sort of knotted net engraved on the surface, the net that “imprisons” the child to the mother until birth, or better the umbilical cord that “binds” the placenta to the fetus, by means of the navel (“omphalos”).