Wednesday, August 4, 2010

Nubian Kamitic Sumerian Dravidian Concept of the Soul

What is the character of the soul among the
Kametians, Sumerians, Olmecs and Dravidians. For
purposes of this paper we will call the Sumerians,
Olmecs and Dravidians Kushites, since the ancestors of
these people lived in the Highland Areas of Middle
Africa: the Proto-Sahara, and practiced a culture and
civilization –as typified by the rock art in the
region--similar to that of the C-Group people. Below
we discover the ultimate objective of the Kushite for
the soul to become pure or white.

If this is correct in this interpretation of the
Kametian-Sumerian- Kushite-Dravidian view of man’s
soul it should be present in the languages of these
people. To test this hypothesis we will discuss the
culture terms from these languages related to the term

In most of these languages the basic ideas
about purity and the soul is indicated by two words
ba/pa and or bo/po, with the possible addition of an /
l / or /r/ as a final element to these monosyllabic

We learn from the seals of the Dravidian speaking
Harappans that they sought righteousness and a
spotlessly pure mind, for purity of mind was the sine
quo non for happiness within. You can find out more
about Harappan religion and writing at the following


Tolkappiyam makes it clear that in Tamil pa(l),
denoted Karma. In Sangam times pal was considered the
sum and the consequences of a person’s action, i.e.,
his Fate or destiny. Tiruvallur used pal to denote
Fate or the Law of Nature. K. Appadurai, in the Mind
and Thoughts of Tiruvallur, noted that pal in its
external form is the veda, or word of God that makes
everything perfect, undying, everlasting and that
forever grows, and is growing internal Bliss. The fact
that pal represents that undying and perfect aspect of
man corresponds to Loga’s interpretation of the
Kushite view of the soul reflected that this aspect of
man was both eternal and perfect.

In Dravidian we also find that in addition to pal
meaning “Fate”, it also meant distribution, while pala
in Tamil means ‘many and diverse’.
The Tamil concept of pal corresponds to that of
the Sumerians. In Sumerian we find the word bar . Bar
has several meanings including ‘soul’ and ‘white’.The
view here that the bar is both the soul and also
something that is white or pure corresponds favorably
to pal the Tamil conception of that aspect of man
which is both everlasting and pure.

The Dravidians and Mande people who founded the
Shang and Xia civilizations, respectively in China,
also took the concept that the soul was pure to the
Mongoloid Chinese people. We know very little about
the sounds of ancient Chinese because Ancient Chinese
was different from Old Chinese and Middle Chinese and
the modern Chinese dialects. (Ramsey 1987, pp.137-138)
This results from the fact that the Chinese dynasties
were founded by diverse ethnic groups e.g., Xia and
Shang li (i.e., Black Shang) were founded by Dravidian
and Manding speakers. Shang-Yin was founded by
classical mongoloids, and the Zhou by the contemporary
Chinese. ) This explains the difference in
pronunciation for Ancient Chinese spoken by the Xia
and Shang peoples who were Africans and Dravidians
formerly belonging to the C-Group people of Middle
Africa, and Old and Middle Chinese or a variant there
of, which was probably spoken by the Zhou and later
Mongoloid Chinese people. See:

The Shang characters compare favorably to the ancient
Proto- Saharan script used by the Harappans in the
Indus Valley and the Manding script used in the
ancient Sahara and Crete . Winters (1985c) outlined
the spread of the Proto-Saharan script to Harappa, and
throughout Saharan Africa and Asia by the Dravidians
and Manding.

Evidence of Chinese writing first appears around 2000
B.C. as pottery marks. The shell-and-bone characters
represented writing they were not pictures. The Shang
symbols compare favorably with ancient Manding

In Chinese the term for ‘white’ is bai, while the
term for ‘soul’ is bo. Because the pronounciation of
Chinese has changed over the centuries because of the
frequent conquest of the ‘country’ by diverse people
since the fall of the Xia and Shang civilizations
Chinese researchers have developed many theories to
explain the origin of bai in Chinese for the terms
white (and soul). Some scholars believe that bai , may
have got its meaning for white, from bo ‘soul’,
through the idea that soul, represents emptiness . I
believe that this view for the origin of bai , may be
wrong. This results from the fact that many people
have attempted to use bai, in relation to its
association with humans and ethnic groups to describe
these people as literally white. Thus they may
translate bai ren as “white men/man”.

During Zhou, times many Dravidians (Shang) and
Xia (Mande) people were sacrificed by the Mongoloid
Chinese. Theses people were later called li Qiang
‘Black Qiang’ by the Zhou. In many of the oral bone
inscriptions of the Zhou we see the phrase bai Qiang,
some Chinese researchers have translated this phrase
as “white Qiang”. This interpretation is probably
wrong. The fact that bai, is related to ‘soul’ and
‘white’ suggest that bai Qiang, may be interpreted as
“holy Qiang” or “Pure Qiang”, in reference to the
sacrifice of Qiang religious men during Zhou rituals.

This belief in sacrificing Qiang (Dravidians and
Mande) by the Zhou to obtain blessing from their gods,
may correspond to the popularity during the lated 19th
Century and first half of the 20th Century of burning
and lynching blacks by the KKK as a form of ritual
sacrifice of Blacks to purify the white racists of the
American South and Midwest. This suggest that just as
bar in Sumerian meant both ‘soul’ and ‘white’, bai and
bo had similar meanings because they entered the
Chinese language via the Dravidians and Mande who
founded Chinese civilization.

The view that the soul is pure, appears to have
also been the belief of the Olmec people. The Olmec
people of Mexico are considered to be the “Mother
Civilization” of all Meso-American civilizations. The
Olmec called themselves Xi (Shi), they spoke a
language similar to Malinke-Bambara which is a member
of the Mande family of languages. It is interesting to
note that the symbol for bai in Chinese, is a box.

Among the Olmec the box shaped symbol is pronounced po
‘pure, superlative of white and clean’, just as in the
Mande languages. Among the Olmec the term bo meant ‘
spirit, principal of life, great, moral gradeur and
ghost’. The identification of the Olmec representation
of ‘white, pure and spirit (which may denote an aspect
of man akin to soul)’ as po/ bo highlights Loga’s
identification of the Kushite concept of this aspect
of man as both the soul and purity/ white.

In conclusion, although their are different
contemporary pronunciations ba/pa and bo/po , along
with the symbols used to represent these words in
Chinese and Olmec writing, they have the same meaning
and shape. This suggest a genetic relationship between
the idea of the soul as pure among the
Kametians-Dravidians-Olmecs-Mande-Sumerians. The
present pronunciation of the Chinese symbols probably
has little relationship to the ancient pronunciation
of Chinese spoken in Xia and Shang times when these
characters were first used, but the recovery of the
actual meaning of these words from looking at Olmec
and Tamil, make it clear that Chinese bai did not come
from emptiness, it obtained its meaning from the
recognition that bo represents the soul’s migration to
attain purity.

This cognation of specialized terms for
soul, and white; and the writing systems supports the
proposed Dravidian and Manding migration and
settlement of ancient Sumer, Mexico , China during Xia
times and the Indus Valley. It was in these diverse
geographical areas that the Kushites left their
recognition that the soul is pure.

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