Saturday, May 13, 2017

Kolbrin - The Book of gleanings - Chpt 5 - Birth of Humantar

We are now entering material similar to post deluge material in Genesis. The detail is actually better and since the Ark brought a substantial colony which is only alluded to at best in Genesis, we quickly have a large community.  This surely anchors incoming survivors as well.

We now have the birth narration of the hero Hurmanetar.  The background is clearly emergent city states and small nations led by related families.  Metal work has emerged here but no understanding of how it became possible.
My own opinion on this is that it was imported.  All this so far conforms well enough to Sumar and its early history.  I do think that a lot of detail is omitted as several thousands of years  need to be accounted for.  However recall that Genesis solved this rather nicely by providing huge lifespans totaling around four thousand years for the ruling family.  So far we have no hint of this here.

I have added an additional item that compares all this to Gilgamish.



Hanok had three brothers by his mother and one by Sadara, two were with him on the great ship and one was saved in Megin. Hanok ruled all the land of Bokah, and his sons, Labeth and Hatana, were bom at Nasira, after the great ship became fast.

His brothers divided the water-washed land between them. One went to Tirdana and built a city there, and he ruled the western waters. One ruled the eastern waters and the swamps down to the waters of the sea. [ what is surely meant here is the western river system and the eastern river system and this all sounds like the Tigris and the Euphrates. - arclein ]  The other raised up Eraka in the midst of them, and he was the greatest. The city of Eraka stood for a thousand years, but in the days of King Naderasa the people made great images with faces of gold and bodies of brass. Children were offered to these demons conceived in wickedness. Then God in His wrath unleashed the winds and they were swept through the city as a whirlwind. The gold-faced images were thrown one against another and were broken, they fell and were buried under their temples. Eraka was then removed from the eyes of men.

All the cities were rebuilt and the kings were dead; the people had multiplied greatly when Lugadur, he who taught the working of metals, was bom. He was the mightiest of kings and his deeds are known to all men and written in his books.

Wisdom came to the land by the hand of our father Hurmanetar who was called Hankadah, bom at Egelmek in the land of Khalib under Eraka, of Nintursu, Maiden of the Temple, by Gelamishoar, Builder of Walls, son of Lugadur the Metalworker, son of Dumath the Shepherd, son of Gigitan the Tiller of the Soil.

In the days when the mother of Hurmanetar carried him imder her heart with pain, the king, his father, had a dream. He saw a woman and knew he had just lain with her but could not see her face clearly, for whenever he almost recognized it the likeness changed to that of another. The woman was purifying herself over a bowl of incense, and while so doing she made water. Then a reat cloud of smoke arose up from out of the bowl and filled all the room, and it went out through the doors and filled all the city and all the temples of the city.

The following night the king was disturbed by the same dream. Therefore, knowing he had received an omen, upon his arising he hastened to send a messenger to the Temple of the Stargazers. Two wise men came and he told them conceming his dream, requesting that they read its meaning. Having heard the words of the king they, thereupon, left, going away to consult The Book of Heaven to discover what was written in the future conceming such a matter. In two days they retumed, coming in unto the king as he sat within the hall of judgement, and they bowed before him saying, "Woe unto us your servants for what we have to say, for thus it is written. One is to be bom of a woman whom you have ravished and he will be a slayer of kings, a destroyer of temples and a contender with the gods. He is one bom to be great among men and his hand will be against you".

Hearing this the king bethought himself of the women he had taken by force, but they were many and scattered.

So he sent again for the wise men, requesting their aid, and the wise men received his words.
Now, the wise men knew these things were written of a son to be bom to Nintursu, but they were perplexed not knowing what to do, for she was a Maiden of the Temple of the Seven Enlightened Ones, which had been built in the days of Sisuda. If the blood of one thus bom were shed or its breath stopped within the boundaries of the land, the com would perish within the furrow and the blossom would fall from the trees, so that they yielded no fmit. Yet the wise men were not loath to bring down the wrath of the king upon this temple, for it was one whose god had but small estate yet it paid no tribute to the god of the land. Nor did they desire to deceive the king in this matter, for if by perchance the deceit were uncovered they lost their protection. 

The wise men, therefore, went before the king and spoke thus, "O king, light of our lives, we your servants have discovered this child, though it is yet unbom. It is to be bom of a maiden bound to the Temple of the Seven Enlightened Ones; therefore, its blood may not be shed on land worked by the hand of man, nor may its breath be stopped. So now we say unto you, send those who are your most tmsted servants and let them take this maiden and carry her away to a place afar off.  If it be beyond the boundaries of this land, the child when bom, can be slain there and no evil will befall the lands of our god." Hearing these words, the king remembered the Maiden he had taken for his pleasure, for while hunting he had come upon her as she bathed. Neither the temple nor its god were known to him and he had no fear of its priests.

The king called his chamberlain to his side, a man most tmsted, and charged him, saying, "Go take this Nintursu, this temple maiden, and carry her into the land of Kithis, entering by stealth. She is with child and when it is bom slay it letting its blood fall upon the soil in the land of Kithis".

The chamberlain prepared and departed, taking with him men of blood and their captain. They traveled so they came upon the temple at first light in the moming. Nintursu was taken and they left omaments of gold and silver.

Now, Nintursu was not delivered of the child when they came to the boundary of the land, so they camped there and in the days that followed men went out to spy. The captain was a man skilled in war and courageous, a man of many battles, and Nintursu spoke often with him. But between her and the chamberlain few words were spoken.

It happened that when Nintursu's time was upon her and the child to be delivered, it was the days of fall moon; therefore, the child could not be slain, so they bided until the dark of the moon. Then, when the order of things was right, the chamberlain called the captain and said, "This is a task for a man of blood and I am not such a one, therefore you take the child and slay it over the border. Seven men will go with you, that all these may bear witness to the deed and swear to it".

Now, the men of blood were grim men of battles, strangers to soft beds and gentle ways of women, but some among them were the companions of Nintursu during the first days of her motherhood. Also there was one whose father had been a worshipper at the Temple of the Seven Enlightened Ones before it was abandoned by all who followed the king. There were those who murmured, saying, "This is a task for those in high places who speak with honeyed tongues and carry concealed knives that stab in the back, this is not for fighting men".

It was true. This was no task for men of clashing metal, it was a deed more suited to squeamish-stomached courtiers; but, lacking backbone, these have ever needed others to do their dirty work spawned through intrigue and conspiracy. Lord, hasten the day when real men are no longer manipulated by half men! The captain put the child into a basket prepared by Nintursu. It was placed upon an ass. Then he and his men went over the boundary to a place where neither tree nor grass grew; but about ten bowshots distant a stream ran through it to water fields and pastures in the valley below. When they stopped, the captain took down the basket and opened it, but when he gazed upon the face of the child his heart held his hand. He was a man of battles who slew in war, a slayer of men in combat, not a weak-kneed man of intrigue and slayer of children. He closed the basket and said to those who had come with him, "We will bide our time here until nightfall. If we loose the blood of the child here it will be absorbed into dead soil and do no harm, but if we carry it ftirther, down into the valley, it will fall on living soil". None with him answered, for they were but simple fighting men knowing not that the blood could have been let into the waters. Or maybe they understood the heart of their captain.

The captain said, "It is hot, we have time enough before those who dwell below are asleep; therefore, let us drink wine and rest awhile". So they drank wine which had been brought and rested; becoming drowsy they eventually fell asleep. Darkness fell.

Now, the ass had not eaten since the morning, nor had it drunk at the stream and the captain of men bided his time, for he had a plan and this was a place known to him. In the gathering darkness he put the basket, with the child inside, back on the ass. It was a good place of concealment, under an overhanging rock, with thickets of thorn all around while below the ground fell away steeply, being covered with rocks and loose stones. Only the captain knew how, in the darkness, a large stone was loosed from above, bringing down many others with it, so that stones fell all about the place where the men lay under the overhang. They were heavy with wine, they shouted, they stumbled and fell; one was struck by a dart, another by a spear; there was a clash in the darkness though none was killed. The ass, loosed from its halter, fled and none could stop it.

WrathfuUy the captain shouted, "What kind of men have I been given, why have you not brought trumpets to announce our coming? Who can see the ass among the bushes or hear it among the stones? Then, as lights appeared below and the voices of men were heard in the night, they withdrew.

Coming to a place of safety the men took counsel among themselves, for the captain of the men said, "If you would go unpunished for this night, then you must slay me now; even then, can you return without me? Also, who knows where the blood will flow? Therefore, shall we not all say, with mine own eyes I beheld the blood of this child and know it is dead? Are we men of wisdom who live, or are we foolish ones who die? Thus, borne on the back of an ass Hurmanetar came to the land of Kithis.

by Ciggy
November 09, 2009 

from WebAnarchy Website

The provenance of the Epic of Gilgamesh in the form we think we know it today is from the story as told by the Babylonians, which was adapted into their language from the earlier Akkadian, which was a series of poems believed to have been inspired by oral legend about a Sumerian king by that name. 

Artfully poetic as it is, as a story it’s being told to the reader at third-hand. 

By contrast the version in the Kolbrin bible claims to be a translation from a work written by the main character himself, in Egyptian writing, and translated from Egyptian to Brythonic Welsh by Culdee scribes, and from thence into English by modern translators, so here too we have a third-hand translation, with the purported difference of the story having originated from the story’s own protagonist. 

The differences and similarities of these two versions of the story are fascinating enough to merit presentation and thought. The identities of the characters in the two stories have similarities and key differences. 

The Gilgamesh epic is about Gilgamesh himself, and in the Kolbrin retelling, Hurmanetar is actually the son of Gilgamesh (Gilameshoar), product of the King having raped a priestess named Ninurtsu (which echoes the common Sumerian theme of gods raping goddesses to breed other gods). 

The Babylonian epithet of Gilgamesh being “two-thirds divine” may be a reference to the royal and priestly lineage of the main character.

The “problem of Enkidu” can be brought into common in the two tales by representing it as having been a series of bad dreams suffered by King Gilgamesh, and interpreted by his astrologers as a sign that there is one “out there” who is his equal if not his better, and that this extraordinary man will bring an end to his kingdom and/or the legacy his own legendary greatness. 

In the Kolbrin it’s a specific threat posed by the birth of his bastard son, to his continued rule. In the Babylonian Gilgamesh, Enkidu presents a problem to his kingdom by the nature of his wildness and disregard for civilized ways. The Kolbrin includes Enkidu as a character named Yadol, but he isn’t introduced until later. 

To confuse matters further, there are hints in the Kolbrin that Hurmanetar’s original name was “Ankidu” or “Hankadah”, which may have caused later Sumerian scribes to mix his character up with Yadol’s, and combine them into the same character.

Troubled by his astrologers’ warning about what this bastard son of his will do to his kingdom, the Kolbrin’s Gilameshoar sends out soldiers to seize the baby and have him killed. The astrologers warn that curses would befall any land that receives the blood of a baby born of a priestess, killed in that way, so he orders the soldiers to take the boy to the borders of Elam (a neighboring country in modern-day Iran), and sneak onto their land by night, and kill him there. 

Here the story brings an echo of the tale of Moses: in Elam, the soldiers become worried about curses that might befall them personally since the land where such a boy would be killed, would also be cursed, and so rather than risk that sort of fate, they decided to leave the killing up to Nature, by putting the baby in a reed basket and setting him off down a river in Elam. 

They journeyed back to Uruk and lied to Gilameshoar, claiming the boy was dead.

In Elam the Kolbrin tells briefly of his having been found by a sheep herding family, and raised as one of their own, but quickly Ankidu/Hurmanetar shows his prodigious nature by exceeding the wisdom of the priests in their temples, and at the age of 12 he devised a way to reroute a stream to enrich his adoptive family’s pasture land, making his step-mother wealthy. 

Echoes, here, of the things attributed to Jesus later on, in his childhood.\

Eventually he is forced to flee Elam when, during training apparently, he kills the King of Elam’s right-hand man. Here Hurmanetar becomes somewhat of the wild man, similar to the “Enkidu” described in the Babylonian epic, although there is another similar character, a more pacifistic echo of the same, in Yadol. 

Yadol similarly is a wild man in the mountains, the equal of Hurmanetar/Ankidu in wilderness survival abilities, but with an unwillingness to kill, and a wisdom that seems to have passed onto him from the ancients. These two characters cross paths when Hurmanetar’s attempts to trap animals are foiled by Yadol setting them free. 

Starving, Hurmanetar turns to wilderness banditry, but is wounded when attacking a group of travelers who outnumbered him and shot him with arrows. Yadol finds Hurmanetar and saves his life, and they become friends. Again, in the Babylonian version of this story, all we have is one “Enkidu”, one “wild man”, one “equal to King Gilgamesh”, and not two.

In both versions of the story, the news of a “wild man” reaches the King of Uruk, and he gives orders to entrap him with the use of a woman. He wants him taken alive out of curiosity - to see what he’s like. In both stories “Enkidu” (Hurmanetar) is brought into custody by way of the honeypot trap (although in the Kolbrin, Yadol remains at large - with hints that his sexual preference did not include women, due to him not having been tempted by the same honeypot trap).

In both stories, Enkidu/Hurmanetar becomes a servant of the King, learning the ways of the palace.

What follows in the Kolbrin is another vignette missing from the Babylonian Gilgamesh: due to problems getting along with courtiers at the palace, Hurmanetar and the woman originally used to lure him out of the wild, decide to leave Uruk and go looking for Yadol, the quasi-Druidic wild sage. They wander throughout the land but fail to find him. 

Eventually they are taken in as a guest of a tribe called Hudashum, where they fall into a bit of trouble which gets the woman executed and puts Hurmanetar once again on the run. He spends two years living with his mother, Priestess of the Seven Illuminated Ones, but leaves again to go out and renew his search for Yadol.

Here an interesting mention was made of Ninurtsu, mother of Hurmanetar, and human origins in general: 

“Ninurtsu was the last of the line of Sisuda (Noah). Ten thousand generations had passed since the beginning, and a thousand generations since the recreation, and a hundred since the Great Flood.”
If Hurmanetar’s time was about 2,700 BCE, as estimated by scholars of the Gilgamesh king, 1000 x 20 prior to that would be 22,700 BCE as the time of the “recreation”, approximately, and about another 200,000 years prior to as “the beginning”. It may be and mean nothing, but it’s just an interesting tid-bit of prehistoric timeline according to the Kolbrin.

Here the two stories cross again with a common theme: there is a wedding feast, and King Gilgamesh is about to enter the chamber to sleep with the bride, but his way is blocked by the mighty Enkidu/Ankidu/Hurmanetar. Both stories portray a fight between the two men, in which the Babylonian version has Gilgamesh narrowly defeating Enkidu and yet doing what Enkidu says in sparing the woman the humiliation of being taken by the king on her wedding night. 

The Kolbrin version has Ankidu/Hurmanetar defeating the king, and leaving Uruk once again, in the confusion that ensued after the king’s collar bone was broken and the scene was swarming with the king’s doctors and courtiers. (In that version, the King wouldn’t have been able to do much to the bride that night, with a broken collar bone!)

In the Babylonian version, Gilgamesh and Enkidu become friends, and Gilgamesh is transformed for the better by that friendship. In the Kolbrin version, the hero isn’t Gilgamesh after all, but Ankidu (Hurmanetar) himself, and Yadol, the other wild man, and they have both left Gilgamesh’s presence. Both stories tell of a journey by these characters to “the Cedar Forest”, which is probably Lebanon. 

The Babylonian tale tells of a quest by both men to kill the demon of that forest, Humwawa; the Kolbrin simply mentions that the forest has a shrine there to a minor god named “Humbanwara the Guardian”.

In the Kolbrin, Ankidu/Hurmanetar marries a princess whose mother is related to powerful tribes of the North (probably proto-Scythians or Hittites). Interestingly there is a parallel between Shamash, the Sumerian sun-god, and Samshu as father-in-law to Ankidu/Hurmanetar (probably a Hittite, Hurrian, or Scythian king). Here the Kolbrin disposes of Gilgamesh entirely, and shows the King dying “because of the thing hidden in an earthenware box” (and strangely enough, not from his injuries). 

He seems like a minor character, mentioned in passing. But a new king takes his place and due to the political situation at the time, sends his son to be the “guest” of a powerful queen named Daydee, of the great northern nation into which Ankidu/Hurmanetar had married. It gets complicated here, to be sure. 

The Babylonian story is much simpler.

The Kolbrin’s Hurmanetar/Ankidu ends up staying at the court of Daydee (of the “great northern nation”) and finding favor there, and he fathers one of her sons. Trouble brews, however when the northern nation falls into civil war of sorts, in what seems to be a dynastic struggle between Daydee and some other claimant to the throne, possibly her brother, and then came an invasion from some other tribe, apparently profiting off of the new weakness of this northern nation. 

Here the Kolbrin describes the Bull of Heaven as a military tactic, allegorizing the horns as the army’s flanks, the head as its front line, and the loins as its rear guard. This is similar to the Zulu war tactic simply called “the Bull”. 

Yadol is killed in battle throwing his body in front of a spear intended for Hurmanetar’s nephew Ancheti (purported scribe of the story as dictated to him by his uncle), saving his life. 

Daydee’s army wins the battle against enormous odds, but Hurmanetar is depressed by the loss of his friend.

The Babylonian version splits this event into two mythical combats with mythical monsters: 

one with the demon Humwawa in the Cedar Forest

one with the Bull of Heaven 

In the first battle, Shamash helps Gilgamesh defeat Humwawa by sending “13 winds”. This may be an echo of a tribal battle not included in the Kolbrin version (where Shamash the Sun God is Samshu of the great northern tribes - possibly a battle against some tribe in Lebanon).

There is direct conflict between the Babylonian and Kolbrin Gilgameshes, where the Babylonian hero rejects the sexual advances of the goddess Ishtar, and the Kolbrin’s hero seems unlikely to reject any pretty woman’s sexual advances, ever. (See above where Queen Daydee bears one of his sons.)

The Bull of Heaven is sent in the Babylonian story as revenge for this rejection, while in the Kolbrin it’s a military tactic of some invading tribe that would have invaded the land whether Hurmanetar slept with their queen or not.

The Babylonian Enkidu, obviously correlating to the Kolbrin’s Yadol, dies of an illness due to a curse that came as a result of killing the Bull of Heaven. This may have been due to a poison in the spear the Kolbrin speaks of, or simply a made-up detail in one or both stories about the character’s death. The Babylonian Gilgamesh, correlating to the Kolbrin Hurmanetar/Ankidu, goes into a deep depression over this death, and both characters become obsessed with longevity and immortality. 

Both characters in both stories go off on a quest to find the secrets of eternal life, culminating in a journey to the Underworld, to speak with Noah/Utnapishtim in the Babylonian story, and the departed spirit of Yadol himself in the Kolbrin. Both tales imply a sort of psychic/astral journey rather than a physical one, which in turn implies a visit to a shaman with some sort of herbal/mushroom type aid in this quest. 

In the Babylonian story, Noah/Utnapishtim hands him a physical herb which is the Tree of Life, the herb that guarantees immortality, and in the Kolbrin, Yadol tells him of the Secret of Life, or rather the reality of life beyond death, in which the soul is immortal, and experiences the real life, of which physical existence is but a faint echo.

The Babylonian story has Gilgamesh passing on words of advice to Enkidu on how to behave in the Land of the Dead, in order to be able to come back to life. In the Kolbrin, Yadol (Enkidu) tells Hurmanetar (Gilgamesh) how to behave in order to have a better afterlife.

Other possible tie-ins: Hermes Trismegistus and Hiram Abiff 

Heru-ma-neter (Horus Thrice Divine), close similarity to Hurmanetar

Location in Lebanon, similar to Hiram Abiff 

Hiram Abiff was a master craftsman who built the Temple of Solomon; Gilgamesh was known as the “wall builder” in Uruk (mighty walls erected under his reign)

Abiff and Hurmanetar both “sons of a widow”

Hermetic secrets possibly passed on via Ninurtsu of the Seven Illumined Ones, as well as Heru-ma-neter’s shamanic journey to the land of the dead

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