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Another notable feature in some stories, is that the kappa's arms are said to be connected to each other through the torso and able to slide from one side to the other While they are primarily water creatures, they do on occasion venture on to land. When they do, the plate can be covered with a metal cap for protection
A similar weakness of the kappa in some tales are their arms, which can be easily pulled from their body. If their arm is detached, they will perform favors or share knowledge in exchange for its return. Once the kappa is in possession of its arm it can then be reattached
originally posted by: cenpuppie
a reply to: Kantzveldt
There are tales of African nomads and I believe Sumerians, of Fish People arriving in the area and teaching man. I lost all of my bookmarks on it but there is one tale that stuck with me because more than one culture had a tale of aquatic type people entering the area.
most others believed they maybe some connection with the Nile valley folks, certainly they share the same symbol as Saharans
originally posted by: Kantzveldt
a reply to: funkadeliaaaa
You're just throwing Theosophical generalizations around there, take a look at the specifics of The Great Bath cult of Mohenjo Daro, in what way could a 'fish nymph' cult have been considered to have come down from the mountain?
Yes i think it's the descendants of the people from the fish-star, an elite group of Priests and Priestesses that were strangely alluring...good swimmers too.
originally posted by: Ridhya
a reply to: DanKeizer
Gauls are Celts
Pan was worshipped in Greece but the origin, there was a similar Hindu deity that started with a P (forgot name) so we could probably trace it back to Vedic or Harrappan worship (maybe 1500 BC)... but im just saying the images of cow-form gods look an awful lot like bipedal prototypical devils, or Pan!
originally posted by: Spider879
I can't think of a connection with the Sumerians but one Indian scholar seemed think there is, most others believed they maybe some connection with the Nile valley folks, certainly they share the same symbol as Saharans
Amazigh symbol used on their flags a Saharan folk also inhabiting coastal North Africa.
Dogon symbol they originated in the Sahara before migrating to the Savannah and were pushed to being cliff dwellers by Mandinka expansionist
I read somewhere that Berbers share deep clides with them.
The Indus Valley writing was in Tamil, a Dravidian language2–5. It was assumed that the Indus Valley writing was written in a Dravidian language because of the presence of Dravidian speakers of Brahui in the Indus Valley. The Dravidian people originated in Africa9–18, they belonged to the C-Group culture of Nubia19. The Dravidians were Proto-Saharan people20. The ProtoSaharans were the ancestors of the Dravidian, Elamite and Sumerian people20,21.
These Proto-Saharans shared a common system of writing which first appeared on the pottery and later evolved into a syllabic writing system (Figure 1). The key to deciphering the Harappan script was the recognition that the ProtoDravidians who settled in the Indus Valley had formerly lived in the ProtoSahara, where they used the so-called Libyco-Berber writing22.
The innovative group of risk-taking entrepreneurs that were instrumental in transmitting Indus Valley sealing, writing and weight technology into Dilmun culture must at ﬁrst have been composed of breakaway Harappans (c.2100 BC), followed by a combination of Dilmunite and acculturated Harappans merchants (c.2050 BC) attracted by the emerging social elite to the rising centre of trade on Bahrain. The sealing technology was adapted in a relatively open and experimental environment, as evidenced by the presence of hybrid forms such as the prismshaped seals and Gulf-styled cylinder seals. The crudely made ‘local’ styled seals on Bahrain show that seal production in the earlier phases was not monopolised by a central authority or exclusively maintained in the hands of specialists. Conversely, with the emergence of the Dilmun Type seal around 2000 BC the stamp seals became heavily institutionalised, as testiﬁed by the standard three groves and four dots-in-circle ‘brand’ on the reverse. The transformation of the Indus script into a ‘western’ grammar as testiﬁed by the preﬁx ‘twins’ on the seals suggests that the process occurred in relative isolation from the Indus Valley centres. This also seems to be the explanation for the almost instant ‘loss’ of the ‘mangers’⁄’cult-stands’ and ‘Decken’ in the ‘bull in proﬁle’ composition. Seen together with the obvious de-selection of the classic square shape and the explicit use of the shorthorned bull as a heraldic animal, the translated ‘Gulf edition’ of Harappan sealing culture appears as a hybrid seal designed to convey a strong message of autonomy. Thus, in establishing the ‘Gulf Type’ the parties involved on the one hand borrowed technology and symbolism from a well-established sealing tradition, while on the other made a substantial effort to insure sufﬁcient distance from the original tradition. It thus seems that the adaptation of an indigenous sealing technology (and other administrative technologies) may have been an integrated component in the endeavour of the indigenous Dilmun elite to challenge the monopoly of Magan on trade with Mesopotamia. One can speculate that Dilmun’s adaptation of well-tested systems for sealing, writing and weighing did not provide a vital organisational edge that in the long run proved to be a decisive factor behind Dilmun’s favourable economic position in the Isin-Larsa period.