Re: only for shamans who wear antelope antlers

[Guest guest]

Most interesting. Thank you, Marty

Blessings

Bernie

----- Original Message -----

From: " Marty Cline " <stompingelk@...>

<Spiritual-Insights >

Sent: Thursday, October 25, 2007 7:24 PM

Subject: [ ] only for shamans who wear antelope antlers

| Ka -- by Franz Gnaedinger

|

| 1) My thesis: KA was the Middle Stone Age word of the

| Blombos Cave people who dwelled in South Africa in the

| Middle Stone Age, some 75,000 years ago. Ka was the

| world

| above, behind and inside the world, life behind life,

| the

| beyond, the sky, the invisible, what is above us, or

| inside

| the rock, beneath the ground, or deeply inside

| ourselves,

| not diretly accessible to our eyes, realm of the Great

| Spirit who made the sun wake up all beings and

| inspires

| people to make all kinds inventions. So there are two

| worlds: the one of our daily life and our senses, and

| a

| spiritual world, accessible by ways of reasoning,

| asking,

| combining our experiences, pondering life, studying

| nature,

| performing rituals, praying, invoking the help of a

| shaman.

|

| The hypothetical calendar of the Blombos Cave, South

| Africa, Middle Stone Age, 75,000 BP, would be an

| example of

| Ka: one may just live from day to day and take what

| comes,

| or one may observe nature, count days by laying out

| patterns of shell beads, or by lining them up on

| threads,

| notice regularities, plan the year ahead, and thus

| participate in Ka, realm of the Great Spirit ...

|

| The Middle Stone Age culture of the Blombos Cave

| people

| came to a premature halt, presumably due to a

| precipitous

| temperature drop. May it be that the Blombos people on

| the

| soutern shore of Africa wandered along the eastern

| shore to

| warmer regions?

|

| According to a new study, a small group of some 200

| people,

| or perhaps only some 70 people, left Africa some

| 65,000

| years ago for the shores of Arabia and India. May

| these

| have been descendants of the Blombos people? Australia

| was

| populated from around 60,000 BP on. The hypothetical

| Ka-word may have survived in languages of the

| Aboriginals.

|

| Let me recommend the following books: Pintupi/Luritja

| Dictionary, 3rd edition, by KC & LE Hansen, Institute

| for

| Aboriginal Development, Alice Springs 1974/77/92;

| Archaeology and Linguistics, Aboriginal Australia in

| Global

| Perspective, edited by McConvell and

| , Oxford University Press 1997.

|

| Now let me look out for Ka-words in Pintupi/Luritja:

|

| KA - but, on the other hand; basic element of

| reasoning: it

| may appear like thatthis, but consier also that aspect

| ...

|

| KATJA, KAMURU, KATJANGALI, KALYATU, KALYATURRA, KAAKA,

| KALYAKALYA, KALYAKALYARARRA, KAMI, KANTAMARRI,

| KANTIYA;

| KANGKURU, KAPALI, KARIPATU - relationship terms;

| Ka-words

| are the largest group among the terms of kinship. They

| are

| also frequent in other aboriginal languages (see the

| essay

| Kinship Terms by PAtrick McConvell, op.cit.)

|

| KARU (Murrinpatha language from northern Australia) -

| aboriginal people and human classification, including

| human

| spirits (see Nominal Classification in Aboriginal

| Australia, Edited by Mark Harvey and Reid,

|

| s B.V. 1997)

|

| Ka, in the hypothetical philosophy of South Africa in

| the

| Middle Stone Age, would also have been a spark of the

| Great

| Spirit living in the humans. Those acquainted with

| Ancient

| Egypt will recognize that idea: the ka-soul in human

| shape

| represented vitality.

|

| 2) The following selection of Pintupi/Luritja ka-words

| >from Central Australia may reveal further properties

| of the

| hypothetical KA in South Africa in the Middle Stone

| Age.

|

| KALYU, KAPI - water, rain, springs, rockholes or

| rainpools

|

| KARRKU - ocher, red in color / KANTAWARRA - yellow

| ocher,

| yellow, used to describe any object that is yellow in

| color

|

| KATA - head, leader, round, spherical, head hair,

| person

| with highest authority

|

| KATA WITTU - confident, strong, without fear;

| literally:

| made head hard/tight

|

| KATUTIYA - God; literally: pertaining to the above

|

| KATU - above / KANKARRA - above, up

|

| KATAKUTU - upright / KATANU - uplifted

|

| KAYILI - north / KAKARRU - east

|

| KARRIMUNU - very large

|

| KANA, KANARU - alive, awake, conscious

|

| KAMINA - female / KAPALINYTJAMIRRI - female ancestors

|

| KAWALI - secret

|

| KAWALYA, KALYPA - reconciled

|

| KAWAKU - together / KAWAKURRINGU - come together,

| congregated

|

| KALA - task completed

|

| KATAPITI, KAMITIJI - juice of berry fruits, fruit:

| sweet

| and juicy

|

| KAMPURARRPA, KANYTJILYI, KATARAPALPA - edible berry,

| fruits

| during November and December, used metaphorically to

| describe a good person i.e. one obedient to God

|

| KANTANTI - shrub type, white secretion, use of the

| white

| secretion of the shrub, found in sandhill country

|

| KALUTU, KANTURANGU - desert poplar

|

| KANYALA - rock kangaroo type, only inhabits the hills

|

| KANANU - clearing, specially prepared place which is

| cleared of grass etc. for camping or ceremonies

|

| KANANTJIPUNGU - style of body rolling dancing at

| ceremonies

|

| KANGURRPUNGU - ceremonial action done usually by a

| group of

| men when conducting women to the initial part of the

| initiation ceremony

|

| KANGKINYTJI - affectionate, to have affection for

| others,

| especially children

|

| 3) In my previous list of Pintupi/Luritja words from

| Central Australia I mentioned neutral or positive

| examples

| of Ka-words that may testify to properties of KA in

| the

| hypothetical philosophy of the Blombos people in South

| Africa in the Middle Stone Age. There are also

| negative

| Ka-words, either indicating problematic aspects of the

| spiritual world, or problems occurring when the

| spiritual

| powers are abused. It may also be that the world

| wherein we

| live and the spiritual world should be separated and

| only

| joined by experienced people, while other people might

| get

| in danger. An indication for this may be seen in the

| following Pintupi/Laritja word that contains a double

| ka in

| doubled form, hence four Ka's:

|

| KAKALKAKALPA - vague, delirious; used of a staggering,

| sick

| person

|

| KAKALKAKALARRINGU - become delirious, vague,

| disoriented

|

| In the case of a sick person near death the strong

| presence

| of ka in doubled and quadrupled form may indicate that

| this

| person will soon become part of the spiritual world,

| and

| the passage from this to the other world is troubling.

| Also

| those who mess with the spiritual powers during their

| life

| may get into troubles.

|

| Another group of ka-words I left out concern tools and

| weapons, mostly sticks and spears. Many words

| designating

| tools and sticks and boomerangs are KA--- words, all

| over

| Australia, as far as I can tell from the books I

| mentioned.

| This may indicate that we humans who are living in the

| AK

| world are getting inspired by the Great Spirit of the

| KA

| world ...

|

| 4) Let me recommend a further book: Australia's Living

| Heritage, Arts of the Dreaming, by Isaacs,

| Landsdowne 1984/92, with beautiful photographs by Reg

| on and others. A quote from page 143, concerning

| rock

| engravings that belong to the oldest art in Australia:

| " Very little information about the meaning of these

| engravings has been gleaned from Aboriginals. However,

| in

| the 1840s, an elderly woman named Gooseberry, a wife

| of

| Bungaree of Broken Bay, spoke of the engravings. She

| said

| they were done 'a long time ago' by the karajis, the

| clever

| men with knowledge of magic, and that only these and

| initiated men could go to the sites. " (Ka-word

| karajis)

|

| On the double page 138/9 is shown a pecked rock

| engraving

| of two figures wearing rayed head dresses from N'Dhala

| Gorge, Central Australia, Northern Territory. The

| right

| figure, probably female, has 14 long rays going out

| from

| her round head, while the left figure, obviously male,

| has

| no head but 14 long rays going out from his neck. This

| pair

| may well represent ancestral heroes, while their rays

| may

| be read as a calendar: a long week or double week of

| 14

| days; add 12 and 14 and you obtain 26; a solar year

| has 26

| long or double weeks of 14 days; add the circle of the

| female head for New Year, thus you obtain a year of

| 365

| days N'Dhala

|

| In the book People of the Stone Age, Weldon Owen 2000,

| I

| found a Kalkadoon figure from south of the Selwyn

| Ranges,

| Central Australia, showing a male, painted with red

| ocher

| and surrounded with a rim of yellow ocher, on his head

| a

| tall feather or tree, showing 14 red branches, in

| between

| 13 yellow ones. 14 would be the number of days of a

| long or

| double week, while 13 long weeks yield half a year.

|

| Headdresses might have been references to the

| spiritual

| world Ka, some of them indicating calendars.

|

| In the same book I find a hand painted on a wall,

| western

| Arnhem Land, Kakadu National Park. The fingers are

| given as

| feathers, while 2 3 3 plus 3 3 dots mark the wrist and

| back

| of the hand. All in all 14 dots, corresponding to the

| days

| of a long or double week. Add the dots in groups of 3

| dots

| each and you obtain 26, the number of long weeks of a

| year.

|

| More on the above rock engraving and paintings in

| later

| chapters, when explain the Crowned Crane as Ka-bird of

| the

| Blombos people, emanation of the Great Spirit, whose

| flapping brought the world into being and may be

| symbolized

| in the engravings on the ocher pieces from a Middle

| Stone

| Age level of the Blombos Cave, and when I explain the

| cockatoos as Ka-birds of the early Australians.

|

| 5) The book Archaeology and Linguistics, Aboriginal

| Australia in Global Perspective, edited by

| McConvell and , Oxford University Press

| 1997,

| contains a contribution by Ruth Gruhn: The Peopling of

| the

| Americas. A quote from page 102: " A viable alternative

| to

| the Clovis first model is the coastal entry model,

| first

| proposed by Knut Fladmark (...) Fladmark proposed that

| the

| optimum route of entry into North America, in terms of

| abundance and ready availability of food resources,

| was the

| North Pacific coast. He argued that people with simple

| watercraft could have traversed the coast even at the

| height of the last glaciation, by following a chain of

| biotic refugia on the outer coast. " Ruth Gruhn,

| contrary to

| Fladmark, places the event about 50,000 to 60,000

| years

| ago, when the climate and vegetation were similar to

| the

| present, and when a simple technology would have

| sufficed

| for successful adaptation to the rich marine and

| litoral

| resources of the north Pacific coast.

|

| If so, the descendants of the Blombos people who left

| Africa 65,000 years ago for Arabia, India, Asia,

| Australia

| and Europe, would also have reached the Americas, and

| would

| have brought their language with them, and if the word

| KA

| was of such a paramount importance as I believe, we

| should

| find it not only in Australian but also in American

| languages.

|

| Consulting Fester's book on the Ice Age I find

| many

| examples among red Indian languages, for example these

| (NA

| North America, MA Middle America, SA South America):

|

| Caanuk (MA) think / kaanda (MA) dream / kallu (SA)

| sly,

| cunning, crafty / chaal (MA) mouth / kallu (SA) laugh

| (?) /

| kain (MA) hymn (?) / kal (MA) neck, throat / callpa

| (SA)

| vital energy / kallachi, kali hailli, kankana (SA)

| healthy

| (?) / kallana (SA) stand up / cala (MA) unhurt (?) /

| ka

| (MA) woman (?) / kan can (MA) like (?) / chala (SA)

| luck /

| kailla (SA) be close / kallu (SA) man, human / calal

| (MA)

| leader / kal (MA) house / calolan (MA) khalti (SA)

| light /

| kan kaan, kahan (MA) kallal alai, chancha akah (SA)

| shine /

| khanaki (SA) clear / caul (SA) gods / karok (MA) cult

| of

| the dead / calocan (MA) beyond / canca (SA) ritual

| food /

| cantu (SA) sacred tree / chantiko (MA) fire goddess /

| kayna

| (MA) God / chalchiutlicue (MA) water goddess /

| katchina

| (SA) - figurines

|

| Many or most ka/ca/cha-words mentioned by

| Fester

| fit in the hypothetical Blombos philosophy as

| explained in

| the previous messages. The list may even be better

| when

| corrected. As far as I know, the kachina are from

| North

| America, and not just cult figurines but deified Hopi

| ancestors.

|

| 6) Amazingly, there are still many ka-words holding a

| religious meaning: ka ka'ba kabala kachina qadar

| Kaddish

| Kalam Kali calix Kama Kamadhenu cantata cantor

| capitulor

| Kapelle (chapel) Karaite cardinal karma cathedra

| cathedral

| katholikos catholic catechesis (for comparison: Lakshi

| lama

| Lamaism - only three la-words).

|

| The ka-soul of ancient Egypt was of human shape and

| returned the the Other World when someone died; ka was

| the

| principle of vitality, also present in food, and of

| creativity. Ka'ba: pre-Islamic and Islamic House of

| God.

| Kabala or cabala comes from Hebrew qaballah for

| tradition,

| lit. something received, i.e. handed down; if qa means

| down, it has the same meaning as ancient Greek kata,

| which

| is present in catholic from kata holou, according to

| the

| whole, in katechesis, literally din down, in cathedra

| and

| cathedral from sit down, always implying that God in

| one

| form or another comes down from heaven in order to

| teach

| us. Qadar: fate in Islam. Kachina: ancestral spirits

| deified by the Hopi Indians.

|

| Ca is present in Latin caelum, later coelum for sky,

| heaven. Calendar comes from Latin calendae, first day

| of a

| tributary month, which I derive from Magdalenian CA

| for

| sky. Catalog may also have a religious root, from

| Magdaleniann CA-DAG-LOG, sky-four-saying, four

| heavenly

| sayings as derived from the curious composite animal

| near

| the entrance of Lascaux Cave: an aspiring leader of a

| Magdalenian tribe must be strong as a bull, decided as

| a

| feline, caring as a pregnant mare (or a mare caring

| for her

| fowl), and make wise use of his weapons (which is why

| the

| lances grow as horns out of the head of the composite

| animal with the bearded face of a man). Ca would also

| be

| present in the hypothetical Magdalenian form of

| Lascaux as

| LAD-CA-UR, hill-sky-color/ colour, hill of the painted

| sky

| within - the horse representing the sun, the bull

| representing the moon (Marie E.P. Koenig).

|

| 7) The hypothetical Middle Stone Age word and

| philosophical concept of KA was of such an importance

| as I

| believe, ka-words should also have survived in other

| languages, for example in the Ainu language. I found

| this

| book: Trends in Linguistics, Documentation 15, The

| Collected Works of Bronislaw Pilsudski, 3 volumes on

| the

| Ainu Language, edited by Alfred F. Majewicz, Mouton de

| Gruyter 1998. Volume 2 contains a dictionary, and much

| to

| my pleasure I found similar Ka-words as in

| Pintupi/Laritja

| and other aboriginal Australian languages:

|

| KAMUI, KAMUJ - 1. god, goddess, spirit, deity; 2.

| devil,

| evil; 3. divine; 4. being, creature; 5. beast, animal,

| esp.

| seal; 6. very big, great, good, nice, beautiful; 7.

| body,

| dead body; 8. talisman / IBENE KAMUI - food (remember

| Egyptian ka in food) / KAMUI-UN - divine / KAMUI-UN

| KOTAN -

| Underworld / KANTO, KANDO - heaven, sky / KACO

| (shaman's)

| drum

|

| KASKE, KASKEHE, KASKENE, KASKETE, KASKEVA, KATA, KASI

| -

| upon, on top of / KASURE - surpass, be superior,

| stronger

|

| KARA - 1. do, make; 2. act, accomplish; 3. build; 4.

| verbalizer

|

| KAS - help / KAMESU - help, save / KAMPA - carry

|

| KATU - figure, shape, appearannce, likeness / KATUN

| RUHE,

| KATUNTUHU - appearace, manner, way of (doing)

|

| KA - thread, string, cord / KAXTA - strike light from

| a

| flint / KAPU, KATU - skin, bark / SIRI KAPU - form,

| appearance / KAURI - twig, stick / KAJE, KAJTE - break

| /

| KAMANATA - long knive / UM KANZI - rudder / KAMU -

| cover /

| KAJA - fish-skin dress

|

| KAJKI - (emphatic particle) as far, as far as ... is

| concerned, indeed, even, thus, however, although,

| nevertheless

|

| 8) It happened what often happens when I go for a new

| piece of work: I fell in love with Australia and the

| Aboriginals, Easy with the fine book Australia's

| Living

| Heritage, Arts of the Dreaming by Isaacs,

| Lansdowne 1984/92, with marvelous photographs by Reg

| on and others.

|

| Illustrations and explanations in this book led me to

| the

| assumption that the cockatoo might have been

| Australia's

| Ka-bird. Which bird, then, could have been the Ka-bird

| of

| the Blombos people? There is only one possibility: the

| beautiful Gray Crowned Crane, Balearica regulorum. Let

| me

| invent or re-invent a creation myth around this bird.

|

| In the beginning there was nothing but empty space.

| Then

| the Ka-bird came a flapping, thus creating sky, sun

| moon

| and stars, earth, rain lakes and sea, plants, animals,

| and

| human beings. How did the Ka-bird create the sky? by

|means

| of the blue * feathers of the neck. How did the

| Ka-bird

| create sun, moon and stars? by means of the yellow

| crown.

| How did the Ka-bird create day and night? by means of

| the

| white and black feathers of the face and wings. How

| did the

| Ka-bird create Earth? by means of the brown feathers

| of the

| body. How did the Ka-bird create plants? by means of

| the

| feathers that resemble plants with a stem and

| branches. How

| did the Ka-bird create water? by its love for water

| places.

| How did the Ka-bird create blood? by means of the red

| wattles and gular sac. How did the Ka-bird create

| animals?

| by being an animal itself. How did the Ka-bird create

| human

| beings? by means of its elaborate and attractive

| courtship

| dance - don't human beings love to dance? How did the

| Ka-bird create time? by flapping the wings, which is

| why

| the Blombos calendar symbolized wings in motion, and

| if

| such a pattern was engraved on a piece of red ocher,

| it

| meant a new life, a new body, fresh blood, and another

| lifetime for a worthy deceased in the Other World

| named KA.

|

| * actually, the neck of the bird is gray, but

| appearing

| blueish on my photographs, and on a picture I found on

| the

| web, the feathers at the low end of the neck are of a

| deep

| blue

|

| 9) I got my information on the Crowned Crane,

| Balearica

| pavonina regulorum, from the book: Birdlife in

| Southern

| Africa, edited by Newman, Rufus and Joubert

| Johannesburg 1971/79. On the website www.ecotravel.

| co.za I

| found information on the Gray Crowned Crane, Balearica

| regulorum, by Janis O. Grady: " The Grey-Crowned Crane

| is

| globally restricted to Africa (...) Within South

| Africa,

| this ancient crane has been sighted in the moist,

| higher

| rainfall regions of the Eastern Cape, KwaZulu-Natal

| and the

| North-eastern Free State, as well as the Eastern

| regions of

| Mpumalanga. They require a mixture of wetlands and

| grasslands for summer breeding and foraging (...)

| Unlike

| other crane species, this crane roosts in trees - its

| voice

| has considerable harmonic development and can be heard

| for

| miles - cranes use many different calls to communicate

| and

| can be very boisterous upon returning to the roost

| (Cooley

| 1993). Non-migratory, they do move around locally and

| in

| the winter months, large flocks of non-breeding

| Grey-Crowned Cranes can be found dancing and calling

| before

| the summer breeding period. (...) Grey-Crowned Cranes

| (...)

| usually lay 2 - 3 large smooth eggs in a wetland nest

| surrounded by tall reeds (...) These spring and summer

| breeders incubate their eggs for about 30 days (...)

| Chicks

| (...) leave their parents when almost a year old (...)

| The

| Grey-Crowned Crane now has a price on its head South

| and

| Southern Africa due to its extreme beauty and sacred

| status

| in the Eastern Cape of South Africa and Uganda in

| Southern

| Africa (where it is the national bird). [grammar seems

| a

| little messed up to me, FG] (...) With only some 4 000

| Grey-Crowned Cranes left in South Africa today,

| conservationists are increasing their efforts to

| under-

| stand the bird better, both biologically and

| geographically. "

|

| Will it help when I say that the Gray Crowned Crane

| was the

| hypothetical Ka-bird and emanation of the Creator

| Spirit of

| the Blombos people in the Middle Stone Age?

|

| [i prefer Gray Crowned Crane to Grey-Crowned Crane,

| which,

| to me, suggests a gray crown, while it is yellow /

| golden.]

|

| Especially interesting are the about 30 days of

| incubating

| the eggs, which correspond to a lunar year or

| lunation, and

| the year the young ones spend with their parents - a

| solar

| year. As the Gray Crowned Crane breeds in spring and

| summer, New Year might well have been in summer.

|

| 10) In the book Birdlife in Southern Africa (op.cit.)

| the

| Crowned Crane is given as Balearica pavonica

| regulorum,

| while on an ornithological website I read that the

| pavonina

| is from Westafrica, but sometimes lumped together with

| the

| South African Gray Crowned Crane Balearica regulorum.

|

| The Gray Crowned Crane is a non-migratory bird. Its

| dance

| is more than just a mating dance but has wider social

| functions much as human dance. Watussi girls, I read,

| imitate the crane's dance, and lovely so. The main

| call of

| the Gray Crowned Crane is grao-auu, possible origin of

| 'my'

| hypothetical KA.

|

| The Blombos culture came to a premature end,

| presumably due

| to a precipitous temperature drop. May it be that the

| Ka-bird, the Gray Crowned Crane, left South Africa for

| a

| northern part of the continent, and was followed by

| the

| Blombos people? When their hypothetical descendants

| left

| Africa 65,000 years ago, and reached Australia some

| 60,000

| years ago, they would have had to look out for another

| Ka-bird, which, I believe, was to became Australia's

| cockatoos.

|

| In the zoological museum of Zurich are kept a big

| black and

| a small white cockatoo. The black bird,

| Calyptorhynchus

| magnificus, has silver arcs on the breast, and stripes

| the

| hue of red ocher on its tail feathers. In

| Iasaacs's book (op.cit.) I find a photograph of a

| " Tiwi

| black and red feather headdress made from black

| cockatoo

| tail feathers. These are fastened to the hair as part

| of

| the pukumani ceremonies. " The pukumani ceremonies are

| mortuary rituals. The black feathers may represent

| death,

| while the red ocher hue may represent a new life in

| the

| Other World ... Now for the white cockatoo in the

| zoologial

| museum of Zurich, cacatu leadbeateri, white rose

| feathers

| on the breast and crest, which remind me of the

| ancient

| Greek goddess Eos, or Latin Aurora, blush of the

| morning.

| So this bird may represent day and life. Kakadu is the

| Portuguese spelling of the bird's name, hence Kakadu

| National Park (Arnhem Land). Wyclif

| mentions

| among other names kaar and cockalella for the white

| cockatoo, and, as only name of the yellow-crested

| cockatoo,

| kaneky. A white bird with a yellow crest: symbol of

| day and

| sun.

|

| 11) North of the Blombos Cave lived the now extinct

| /Xam

| Bushmen; /Xam-ka !ei, People of the Dust; indigenous

| people

| of South Africa's Northern Cape province. / is a

| dental

| click (put your tongue against your top teeth and

| withdraw

| it with a loud suck). ! is the guttural

| (alveolar-palatal)

| click.

|

| I rely here on two books: The Broken String, The Last

| Words

| of an Extinct People, by Neil Bennun, Viking / Penguin

| 2004; and The Bushmen of Southern Africa, Slaughter of

| the

| Innocent, by Sandy Gall, Chatto & Windus London 2001.

| Looking out for Ka-words, and for legends involving

| cranes

| and similar birds, I compile information from these

| books,

| using the authors' words and my own words (mistakes

| are

| mine).

|

| The /Xam-ka !ei believed in a First World populated by

| the

| Early Race. However, the Ant-eaters turned the First

| World

| into the world we know. Some persons remained people,

| others became animals and rocks. Two supernatural

| entities

| survived the passage from the first to our world:

| !Khwa,

| rain, water, and /Kaggen, creator, trickster, pathetic

| fool, tragic hero, coward, clown, above moral and

| responsibility - yet he did all for his sister the

| Blue

| Crane, and was a protective uncle to her daughter

| Kattau,

| a small springbok. On the first night, he created the

| moon

| by throwing up a red shoe filled with dust. /Kaggen

| also

| created the People of the Dust /Xam-ka !ei. He gave

| names

| to all places. He created the Eland and rode sitting

| between its horns. His name means Mantis, yet he was

| an old

| man, and he could grow feathers and wings and flow

| away.

| One of his sons was !Gaunu-ts'axau, !Gaunu's Eye,

| named for

| the great star who sang the names of the stars.

| /Kaggen was

| present in the yellow of the rainbow. He brought fire,

| clothes and tools to human beings through the power of

| his

| dreams alone.

|

| The Gwi Bushmen from the Central Kalahari Game Reserve

| tell

| a story of the sun's origin: Pisamboro, a lesser god,

| spotted a red-hot coal under a wing of the Ostrich, a

| legendary being, stole it, from it gave fire to the

| people,

| then threw it high in the air. Twice it fell back to

| earth,

| but the third time it stayed in the sky and became the

| sun.

|

| 12) Two further books on the Bushmen - Bushman

| Folktales,

| Oral Traditions of the Nharo of Botswana and the /Xam

| of

| the Cape, by Mathias Guenther, Franz Steiner Wiesbaden

| Stuttgart 1989 / Specimens of Bushmen Folklore,

| collected

| by Wilhelm H.I. Bleek and Lucy C. Lloyd, Daimon Verlag

| Einsiedeln 2001, facsimile of a reprint of a book

| published

| by London 1911 - provide more words that

| fit

| in my concept.

|

| Clicks: / dental, ! guttural, // lateral, -/ palatal

|

| Nharo of Botswana (my interpretations in brackets):

|

| /kam - two (the Ka-world and our world are two worlds)

|

| !ka.ka - separated (our world separated from the

| Ka-world)

|

| /Xam of the Cape (my interpretations in brackets):

|

| //kabbu - dream (the Early Race of the First World was

| able

| to dream things into existence, and to sing them into

| being, much as the Australian Aboriginals of the

| Dreamtime)

|

| !kaken .kaka /aui - a small bird; /ka-kau - a small

| bird,

| Saxicola castor; .kaui - egg

|

| //kaiten - to ascend; //kao or //kau - be mounted,

| upon

|

| !kaoken - stone; .karru - bushes, perhaps also

| blossoms

|

| //ka - to be wet (.khwa - water, rain)

|

| !kauken - children; .(k)auuken - body; .kaxu - breast,

| chest

|

| -/kakka - speak, tell; ka - to think that

|

| /karra - to bask in the sun

|

| !ka!kauru - moon, shoe of the trickster /Kaggen thrown

| up

| in the sky. The shoe of /Kaggen was speaking, and so

| the

| moon was speaking. The moon told the hare to console

| the

| ill people: they will live on, as the moon waxes again

| when

| it had vanished. Yet the hare made a mess of the

| moon's

| words and told people they will die and vanish. Thus

| death

| came into the world. The moon protected game and by

| doing

| so led bushmen into arid zones, being sort of a

| " Kalahari-

| Lorelei. " (The speaking shoe turning into the speaking

| moon

| refers to the telling marks feet and hoofs leave in

| the

| ground and " speak " to a hunter. Emu tracks are most

| frequent among Australian Aboriginal rock art.) A

| prayer to

| the Young Moon goes: " !kabbi-a yonder, Take my face.

| Thou

| shalt give me thy face yonder. " The praying person

| begs the

| moon for its face that comes to live again (hence

| asking

| for a new life). The word !kabbi-a was not understood

| in

| 1911, and I don't know whether it is understood by now

| (if

| not, I propose a connection to a life in the

| Ka-world).

|

| The main informant of Bleek and Lloyd was a /Xam

| shaman by

| the name of /Kabbu, Dream, and he was mainly

| interested in

| /Kaggen, The Bleek and Lloyd Collection comprises more

| than

| 12,000 pages and has become part of UNESCO's " Memory

| of the

| World " Register for Documentary Heritage. Microfilms

| available from the University of Cape Town. The

| Library of Texas A & M University has a microfilm.

|

| 13) KA is my hypothetical Middle Stone Age name and

| philosophical concept of the Other World, which may

| survive

| in the mythical First World and Early Race of the San

| or

| Bushmen in Southern Africa. The First World is still

| present, accessible through waterholes and cracks in

| rocks

| - however, only for shamans, who wear antelope antlers

| and

| undergo the painful death of an eland hit by a

| poisoned

| arrow, but only a half death, inflicted either by a

| drug or

| by a monotonous dance combined with hyperventilation.

|

| Ka, as a world behind the world, a life behind life,

| would

| have been a powerful concept, still valid in our time,

| and

| perhaps better understandable if I spoke of the Other

| Aspect

|

|

|

| Spiritual freedom is my birthright.

| I am a free thinker. I am able to rise above mental

| prejudices and stereotypes of others.

| I am a free thinker. Nobody and nothing can manipulate

| me or deceive me.

| I am a free thinker. I freely choose truth and love.

| Today, I embrace a greater degree of spiritual

| freedom.

|

| __________________________________________________

|