It is our pleasure to welcome Yvonne Whiteman, author of The Unknown Gilgamesh, as our featured author for July.
Yvonne has researched and written extensively about the enigmatic Kolbrin, a collection of written records containing six Ancient Egyptian and five Celtic books. Yvonne’s conviction that the Kolbrin is genuine has led to years of research using comparable ancient writings, DNA evidence and archaeological finds. And what she has discovered in its pages is an astonishing narrative of global cataclysms, human genetic development, the quest for immortality and spine-chilling prophecies. Yvonne’s research on the Kolbrin can be found in her book series: Unlocking the Mysterious Kolbrin GENETIC AND GLOBAL CATACLYSMS and SACRED AND SCANDALOUS EGYPT. Both books are linked above.
In her latest article, Yvonne examines the Kolbrin’s version of the celebrated legend of Gilgamesh, uncovering many twists, turns and surprises in this epic tale.
Interact with Yvonne on our AoM Forum here.
Note from the Author: The enigmatic Kolbrin contains alongside its Celtic records six ancient Egyptian books, the remnants of scrolls written or copied by scribes from much earlier writings whose provenance has not yet been proven. Most people dismiss the books as forgeries. I am convinced that their core material is genuine.
GILGAMESH… the name echoes down the ages. A ruler whose deeds won him such wide renown, he became the supreme hero of Sumerian myth and legend.1 A testosterone-fuelled bully with a wild man for a servant. An alpha male rampaging his insatiable way through women, slaughtering the Bull of Heaven, decapitating the giant of the Cedar Forest and trying to defeat death itself. A man who feared death and followed the path that took away his fear.
(See https://rb.gy/3r39r6 for a summary of the Epic of Gilgamesh)
Over the past 70 years, Gilgamesh has been reinvented as a metaphor for Second World War destruction, a gay icon, a feminist symbol of patriarchy, a parable of humanity’s split from nature, and even a graphic novel.
Gilgamesh fascinated the 1980s dictator Sadam Hussein who longed to recreate himself as a modern Nebuchadnezzar and rebuilt his Babylonian palace using a thousand imported workers and vast sums of national treasure.
Online, Gilgamesh has morphed into a comic hack’n’slasher. According to the Marvel Fandom database, he is ‘one of the most powerful Earth Eternals with powers of superhuman strength, speed, stamina, agility, cosmic energy manipulation, telekinetic levitation, regenerative healing and immortality’.2
Back to earth. Gilgamesh is the second oldest known religious text after the Pyramid Texts. The story was so popular In the ancient world that its influence touched the books of Genesis, Ecclesiastes and Daniel, the ancient Greek myth of Deucalion, Homer’s Odyssey, the Book of Giants in the Qumran, the Tale of Buluqiya in the Thousand and One Nights, and the legend of al-Khidr.
Gilgamesh first stormed the western world in the mid-19th century when Henry Layard and Hormuzd Rassam unearthed cuneiform tablets from Iraqi sites at Nineveh and the library of Ashurbanipal; then British Museum’s self-taught scholar George Smith discovered more tablets, cracked cuneiform and translated the Epic of Gilgamesh. The story attracted worldwide attention with its Babylonian account of a worldwide Flood that clearly predated the Old Testament description of Noah’s Flood.
The Kolbrin’s Gilgamesh story
Since the mid-19th century, even more tablets have been discovered and the Epic of Gilgamesh is now thought to be two-thirds complete. But no – far from it. For tucked away in the Kolbrin’s Book of Gleanings lies another version not yet known to scholars. In this version, Gilgamesh has the name ‘Hurmanitar’. The core elements of the story are the same – king, wildman, civilising prostitute, Cedar Forest adventure, death of the wildman, and journey to the Underworld. But there are substantial differences: the Kolbrin version has a historical setting; it contains a list of crucial landmarks in human pre-history, and a passing reference in the story might well refer to the mysterious Annunaki.
If the Kolbrin has turned up trumps with a historical version of the Gilgamesh story, then there has been much chopping and changing on the epic’s rocky road to fiction. The characters of Hurmanetar and his wild-man friend Yadol are so different from Gilgamesh and Enkidu in the Epic of Gilgamesh poem that the question needs asking – why?
Versions of Gilgamesh
Gilgamesh’s exploits first appear in five Sumerian poems written in Akkadian on cuneiform tablets dating from the third dynasty of Ur, 2100-2000 BC.
The second, so-called ‘Old Babylonian’ version dates from the 18th century BC and is known by its first line, ‘Surpassing All Other Kings’.
The third, most familiar version is the Standard Babylonian story, ‘He Who Saw the Abyss’, woven into a long epic by the scribe Sîn-lēqi-unninni around 1600-1155 BC. Thousands of clay fragments still lie untranslated in museums around the world, so more Gilgamesh text may emerge in years to come.
Fragments of a text found at Tell Haddad in Iraq state that the people of Uruk diverted the river-flow in order to bury the dead King Gilgamesh under the river-bed. In 2003, BBC News reported that ‘a German-led expedition has discovered what is thought to be the entire city of Uruk – including, where the Euphrates once flowed, the last resting-place of its famous king. “I don’t want to say definitely it was the grave of King Gilgamesh, but it looks very similar to that described in the epic,” Jorg Fassbinder of the Bavarian Department of Historical Monuments in Munich told the BBC World Service’s Science in Action programme. The complex system of canals they had discovered at Uruk, he said, was ‘like Venice in the desert’. Around the same time, some decidedly dodgy film footage appeared from nowhere showing the miraculously undecayed body of King Gilgamesh in its sarcophagus. Almost immediately both sarcophagus and body vanished without a trace.
The archaeology continues and in April 2022 the remains of a 4,000-year-old bitumen-covered wicker boat were unearthed near Uruk.
Heru-ma-neter and the Queen of the North
Comparing every whisker of the Kolbrin’s Hurmanetar story with the Standard Babylonian version is beyond the remit of this article; readers who are interested could take a look at a 2009 online article, Heru-ma-neter and the Queen of the North3, by a writer who styles themself ‘Ciggy’. Ciggy proposes that the name ‘Hurmanetar’ is a skewed version of ancient Egyptian ‘Heru-ma-neter’ and notes that Hurmanetar’s other name is given as ‘Hankadah’, a different spelling of ‘Enkidu’. This, the writer points out, might have caused later Sumerian scribes to confuse Hurmanetar’s identity with that of the wild man (who is called ‘Yadol’ in the Kolbrin) and to combine them into the same character. They also think that the Kolbrin version of the story is earlier than other versions.
The historical King Gilgamesh
Most historians agree that Gilgamesh ruled the Sumerian city-state of Uruk some time between 2800-2500 BC. An archaic inscription from Ur reads, ‘Gilgameš is the one whom Utu has selected’; the Tummal inscription c. 1953–1920 BC credits Gilgamesh with rebuilding the walls of Uruk on its antediluvian foundations, and in the poem, Shulgi Hymn O by King Shulgi (Ur III) Gilgamesh is said to have defeated King Enmebaragesi of Kish.
Aside from these scraps, scholars have found it difficult to place Gilgamesh historically. However, the Kolbrin’s life of Hurmanetar does just that. Lines in the Book of Creation mention some of Mesopotamia’s earliest cities: ‘Those who were with Dadam came out of the barren places and learned the ways of builders, becoming great among the Ubalites and raising cities along the rivers. Among them was Enkilgal who built Keridor [Eridu], which stands between the two great rivers, and Netar and Baletsheramam, who taught men the ways of writing, setting the letters upon a pillar in Herak [Uruk/Erech].’
A chapter immediately before the Hurmanetar story records the Worldwide Flood and ends: ‘After many days the great ship came to rest upon Kardo, in the mountains of Ashtar, against Nishim in The Land of God.’ Then follow six chapters entitled ‘The Birth of Hurmanetar’, ‘The Companionship of Yadol’, ‘The Death of Yadol’, ‘Hurmanetar Journeys to the Netherworld’, ‘Asarua’ and ‘The Death of Humanetar’.
The Hurmanetar version begins: ‘Hanok [Noah] 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 Hatana4 were born at Nasirah, after the great ship became fast.
‘His brothers divided the water-washed land between them. One went to Tirdana [dana = ‘gift’ in Sanskrit, while ‘Tir’ = an Armenian god] 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. The other raised up Eraka [Uruk/Erech] 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 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 goldfaced 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.5
‘All the cities were rebuilt and the kings were dead; the people had multiplied greatly when Lugadur, ‘he who taught the working of metals6, was born. 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, born at Egelmek in the land of Khalib under Eraka, of Nintursu, Maiden of the Temple, by Gelamishoar, Builder of Walls, son of Lugadur [Lugalbanda?] the Metalworker, son of Dumath [Dumuzi?] the Shepherd7 son of Gigitan the Tiller of the Soil.’
‘All the cities were rebuilt’ suggests that descendants of Flood survivors went back to where their families came from, found what was left of their ancestors’ cities and built them up again. Hurmanetar must have lived some time after the end of the Flood, for before his birth the cities had been rebuilt and the people had multiplied greatly.
The Kolbrin devotes an entire chapter to the circumstances surrounding Hurmanetar’s birth: how his father Gelamishoar, hearing that his son would one day try to kill him, has his mother-to-be Nintursu, a maiden bound to the Temple of the Seven Enlightened Ones, taken beyond the boundaries of his kingdom where the newborn child can be killed with impunity – but of course, things do not go as planned and the baby survives. The Roman writer Claudius Aelianus recorded an embellished version of this scenario in De Natura Animalium.
The Epic of Gilgamesh says that Gilgamesh was a lillu, a ‘demon’ (originally meaning an idol, a false god, an evil spirit). His mother is said to be divine; he is two-thirds divine and one-third mortal. In From the Ashes of Angels, Andrew Collins has much to say about mighty men born from unions between so-called ‘gods’/’goddesses’ and human beings8 – their great size and the light in their eyes make them visibly different from others.
Hurmanetar’s mother was Nintursu, ‘last of the line of Sisuda … a maiden bound to the Temple of the Seven Enlightened Ones’. What is known historically about Sisuda? The Sumerian King List records him as the first king of the second dynasty of Kish, ruling for 201 years. But the Kolbrin tells us more: Sisuda was king of Sarapesh just before the worldwide Flood when his astronomers saw warning changes in the skies above. It was Sisuda who funded the Ark from his treasury, taking ‘seeds’ on board with his household and the family of the Ark’s master-builder Hanok together with a host of astronomers, priests and artisans9. Sisuda was Hurmanetar’s direct ancestor.
According to the Kolbrin scribe Pakhamin of the Firehawk, even as a child Hurmanetar is like no other: ‘… before others crawled he stood upright; he learned his letters at three years, he could read and write at five, he taught those who attended the temple with him when he was seven… At twelve he changed the course of the river falling down from the mountains to lead it through new pastures, and thus his mother became rich. At thirteen he was sent to the Shepherd of the City and trained with spear and shield. At seventeen he slew the king’s right hand man and fled to the mountains of Akimah… he was the mountain dweller, firm of limb and swift-footed, taking according to his whim from those who passed his way. Mighty was his bow of anshan wood, sinew-strung it sped swiftly his straight-shot arrows…’
‘…Then high riding, ass-borne, came one who was to reveal the Light to men… Hurmanetar the Lightbringer! He wandered the hillsides among shepherds who tended their flocks with care, and he learned their ways. This was the wisest of men and his body was filled to overflowing with manly powers; wide striding he measured the mountains’ broad pastures. In anger his face burned like the sun at noontide while in benevolence it shed the calm glow of the moon in the night quietness. In courage and skill none could match him.’
Their first glimpse of Hurmanetar astounds city-dwellers: ‘they were afraid, such was the light held in the eyes of the stalwart, wide-striding one10 ,. Yet they recognised him as a man like themselves and their fear passed.’ In the Epic of Gilgamesh, he is said to be an incredible size: ‘Eleven cubits was his height,/Four cubits his chest, from nipple to nipple’11 says the Standard Babylonian version,. At 16 feet 5 inches/5 metres, he stood even taller than Osiris, who is recorded on the wall of Edfu temple in Egypt as well as over fifteen feet tall12. The Kolbrin, which hardly ever refers to physical appearance, describes Hurmanetar three times as ‘wide-striding’ – which suggests an immensely thick-set build.
How and where did such gigantic human beings originate? Earlier, the Book of Gleanings says: ‘It came about that the sons of the Children of God mated with the daughters of The Children of Men, who knew well the ways of men and were not reserved. The covenant had been broken and strange women were taken into the households, some even as wives; but though the daughters were lesser women, the sons were wonderfully big and mighty fighting men.’ The Book of Genesis also speaks of ‘mighty men’ and ‘men of renown’ and Nimrod is called ‘a mighty one in the Earth’13.
These big and mighty fighting men are referred to throughout the Hurmanetar story: ‘Come and dwell under the shadow of the king, for he is mighty, he is the wild bull which roars over men”… I go to Tagel, for in that place there is a mighty man and a just one who will give ear to my plea… Behold the long-limbed spearman, Kami the Mighty, far famed among men… ever mighty Marduka… Have we not ourselves many mighty men ready to give their life’s blood for you?… he was a strange king though a mighty one…’ Hurmanetar is described as ‘strong even as a bull’ and remarks, ‘Even the tallest of men cannot reach the Heights of Heaven’.
Mighty men are not mentioned after the death of Hurmanetar. A passage in the middle of the story suggests the reason why: ‘The Children of God and The Children of Men had passed into dust and only men [the genetic mix produced by continuous mating between different species] remained.’
The genetic ‘Fall of Man’
In the midst of the Hurmanetar chapters, the story of human genetic mixing reaches its conclusion. But what exactly had been going on in humanity’s earliest times and why is it referred to as ‘the Fall of Man’? The Kolbrin’s Egyptian books of Creation and Gleanings carry a story which would be impossible to decipher were it not for two phrases: ‘the Grand Company’, and ‘Kadamhapa’ (almost certainly a skewed version of ‘Adam Adapa’14). Both these phrases also crop up in Sumerian writings. Putting Sumer and the Kolbrin together, an astonishing scenario emerges.
Imagine a chaotic world in which many different species of hominids struggle to survive. At the top of the pile is a species artificially created by an advanced group known as ‘the Grand Company’. The Grand Company has taken great care designing its new species, mixing together some of their own DNA with that of an advanced ape species and implanting the wombs of hominoid women. They utilise some of their new species as agricultural workers and with careful interbreeding streamline them to live extremely long lives, to think ethically, explore the other spiritual dimension using their Great Eye (‘third eye’ or pineal gland15), and value their womenfolk as equals, with a view to this new species eventually governing the entire Earth. The Grand Company has developed several rich, fertile areas in the world where their newly-created species can live, grow crops and keep livestock. The species is called ‘the Children of God’ (or, more accurately, ‘the Children of the Gods’16).
But the Earth as a whole is far from fertile: global cataclysms have destroyed vast tracts of land, and these uncultivated wastelands are occupied by more primitive ‘Children of Men’. These are the hunter-gatherer offspring of chance matings between Children of God women and two different species of apelike hominids roaming the Earth – matings which evoke such disgust in the Grand Company, who see their creation gradually degenerating, that they withdraw, abandoning their creation. The altered genes of the Children of Men mean that they have shorter lifespans than the Children of God; they wear animal skins and they live like beasts. For them, females are merely there to satisfy male lust, produce offspring and carry out forced labour. Further out in the wastelands live another, even more, barbaric hominid species called the Children of Zumat or ‘They Who Inherit Death’ (commonly known as ‘Yoslings’).
After many thousands of years of interbreeding, slaughter and disease die-off, the Children of God, Children of Men and the Children of Zumat have become genetically mixed to such a degree that they are effectually a new species. They are surprisingly strong and vigorous17, but far more aggressive than their forebears, with a lifespan of roughly 70 years. They are suspicious of shows of emotion or affection because these are believed to have caused the intermatings which brought down the Children of God in the first place. This new species is also deeply resentful. They have lost what made the Children of God so special: a lengthy lifespan and freedom from disease, use of the Great Eye (pineal gland) to explore the other dimension, a once-profound connection between men and women, and a spiritual connection to the cosmos.
If this sounds like some dystopic sci-fi scenario, think again. This, Kolbrin records tell us, is how the human world was in its infancy before the Worldwide Flood.
Do any other records back up what the Kolbrin says? Written accounts of humanity’s beginnings survive in two main sources: Sumer (the Enuma Elish and Atrahasis) and the Old Testament. The Sumerians, who were pernickety bureaucrats when it came to recording school, hospital and business accounts, also kept records of their earliest times – but scholars and historians find their accounts of gods and men interacting unbelievable and categorise them as myth. As for the Book of Genesis, its early accounts of human creation and the Garden of Eden are so puzzling, one wonders if the scribes knew what they were writing about, or whether they could have been working from fragmentary sources.
Similarly-themed creation stories can be found in Egypt, Greece, China, Babylon, Islam, Laos, Hawaii; in Norse and Korean Seng-gut narratives; in central Asia; among indigenous Americans, the Garo people in India and the Gondi, Malagasy, Polynesians, Songye, the Dinka of Sudan, the Dogon; in Borneo and the Andaman islands; in the cultures of Zoroaster, the Maori and Yoruba, the Inca, Seng-gut, Gondi and K’iche… The list goes on.
The Book of Job
Strangely enough, there might be echoes of human engineering in one of the Old Testament’s most enigmatic books – the Book of Job. Said to have been written in the 2nd millennium BC, the book is thought by some scholars to date from the time of the Bible’s long-lived patriarchs. The text is full of archaic spellings, with none of the religious elements endemic to Old Testament texts; Job himself was not an Israelite and his family does not appear in Old Testament genealogies. The Book of Job refers to many phenomena we regard as mythical: unicorns, Behemoth, Leviathan, the Destroyer, and the Sons of God. Intriguingly, the Kolbrin also refers to Behemoth18, the Destroyer and the Sons of God. Could the Book of Job and the Kolbrin’s Books of Creation and Gleanings both be set in the same distant period of time?
Man that is born of a woman
Take a look at these familiar words from the Book of Common Prayer. They originate in the Book of Job:
‘Man that is born of a woman is of few days and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.’19
There is something odd here. Everyone knows that human beings are born of women, so why state the obvious? Could Job be saying something more? Have there ever been men not born of women in the conventional way? And could Job be implying that Man not born of a woman lives many days and is untroubled?
Humans who continued beyond their ‘few days’
Not only the Kolbrin, but the Sumerian king list and the Egyptian king list record human beings living extremely long lives; the Book of Genesis also gives the ages of long-lived patriarchs: Adam 930 years, Seth 912, Enos 90520, Kenan 910, Mahalalel 895, Jared 962, Enoch 365 (did not die but was taken away by God), Methuselah 969, Lamech 777, Noah 950.21
Landmarks in pre-history
The Kolbrin’s intertwined themes of genetic mixing, man not born of a woman and long-lived humans are summed up in a remarkable timeline which suddenly appears in the middle of the Hurmanetar story:
‘Ten thousand generations had passed since the beginning and a thousand generations since the recreation. The Children of God and The Children of Men had passed into dust and only men remained. One hundred generations had passed since the overwhelming deluge and ten generations since The Destroyer last appeared. Once man lived for less than two score years, now his years were three score and ten.’
This needs some unpicking.
What was ’a generation’?
The Kolbrin uses the word ‘generation’ here as a unit of measurement. How long was a generation? The oldest known use of a ‘generation’ unit is in the Book of Genesis and at the time of Abraham it is thought to have indicated a hundred years – seventy years according to the Septuagint22. Since the Kolbrin states here that man’s lifespan was now three score years and ten, 70 is probably the unit of time used. If Gilgamesh lived some time between 2800-2500 BC – let’s say 2600 BC for convenience – then the Kolbrin text can be used to roughly calculate the landmark dates, shown below with a generation equalling 70 years:
The Beginning – 702,600 BC
‘The beginning’ refers back to events in the Indus Valley Garden Place where a Children of God woman was coerced into sex with a more primitive hominid and gave birth to a child which was half-Children of God and half-hominid, thus starting a downward genetic trend.
The Re-creation – 72,600 BC
‘The re-creation’ refers back to a time when Earth ‘was utterly destroyed once then reborn on a second wheel of creation’ – a fiery destruction described in full detail in the Book of Creation.
The Worldwide Flood/Deluge – 9600 BC
‘The overwhelming deluge’ is described in the chapter before the Hurmanetar story. (The Worldwide Flood is also mentioned in the Book of Manuscripts, with yet another version in the Kolbrin’s ‘Celtic’ Book of Origins. The ‘Flood of Atuma’, a more local Mesopotamian flood preceding the Worldwide Flood and affecting the plain of Shinar (Sumer) is recorded in the Book of Gleanings.)
Most recent visit by the Destroyer – 3300 BC
‘since the Destroyer last appeared’ – refers to a planetary object (not a comet, according to the Kolbrin) which returns regularly at long intervals crossing the Solar System in its orbit and subjecting the Earth to appalling destruction.
‘Once man lived for less than two score years, now his years were three score and ten.’ Earlier the Book of Gleanings says, ‘the years of man’s life were lessened because he became fully Earth-sustained’. The Children of God were not fully Earth-sustained because some of their DNA was not of this Earth and they had to take special substances to keep them healthy23. The human lifespan resulting from interbreeding between long-lived Children of God and Children of Men with 40-year lifespans24 eventually settled at around 70 years. The Kolbrin says that the new species remained ‘full of vigour’ – though, the Kolbrin scribe notes, ‘filled with hostility’. This was clearly a huge change. It sounds as though the scuffles, the fights, the battles, the general mistreatment of women so noticeable in the Hurmanetar/Gilgamesh story started to proliferate when human beings began to be born with testosterone-loaded DNA from more primitive hominids.
So, going back to the list of pre-historic landmarks in the Hurmanetar story, that simple sentence, ‘The Children of God and The Children of Men had passed into dust and only men remained’, indicates world-shattering changes.
The wild man
The Kolbrin makes clear that the wild man (he is called ‘Yadol’ in the Hurmanetar story, ‘Enkidu’ in the Epic of Gilgamesh) is different from other men but in no way inferior to Hurmanetar (he is portrayed as a servant in the Epic of Gilgamesh). Pacifist and philosopher, Yadol is also the first vegetarian on record. This is how the Kolbrin describes him: ‘High on the mountains wandered another, Yadol his name, one who lived on herbs and wild honey, tall and long-haired, for no knife had ever touched it. His hand tamed a wild wolf cub and it was his companion, wherever he went it followed. The wild beasts did not molest him and he walked freely among them.’
After Hurmanetar has been sexually initiated by the prostitute Hesurta (see below), he searches high and low for Yadol in the mountains without success. When eventually he finds him, ‘How warm was the greeting, how strong the embrace! Hurmanetar said, “Long have I sought you and found you not, yet I come again and you are here”. Yadol answered, “It was because of the harlot, I was here but you saw me not, nor could I make myself known to you”. Neither man nor wolf had come near ‘because Hurmanetar was not purified from contact with the harlot’.
Later, Yadol, ‘a man without fear’, stands beside Hurmanetar in battle, but refuses to fight: ‘I see no gladness in victory,’ he says. ‘For what do men slay one another?… Against us stand men of living flesh and blood, men who have mothers and wives, men who have children, men who are good, even if those who lead them are evil… Not a man will I slay with these hands… Can we slay men made in our own likeness, brother beings? … What do we here on this field of blood…? Better by far that I stood unarmed, my breast bared, unresisting, and let them slay me, that I might lay in my own innocent blood.’ Thousands of years before conscientious objection, the wild man is asking questions you never ask when God’s on your side. It’s worth noting that in the 2nd-century BC Hindu epic Bhagavad Gita the hero Arjuna makes a similar declaration to his charioteer.
Yadol is extraordinarily brave, taking upon himself a spear-thrust meant for a young man fighting alongside him called Ancheti. His last words to Hurmanetar are: ‘The Great One has given you the victory, and for you… I see a great destiny, and therefore a difficult one… Weep not… The spirit of man cannot perish by the sword or be overwhelmed by death… So do not dally here with the dying. Arise, go to your proper reward and lay me down to mine. Fear not for me, already I see the welcoming light beyond the veil. We shall meet again.’
And they do meet – in the Underworld.
A Gilgamesh text predating the Babylonian epic poem survives in which Gilgamesh meets Enkidu in the Netherworld, but in the usual version, Gilgamesh meets the Flood-survivor Utnapishtim down in the world of the dead.
In the Kolbrin it is Hurmanetar and not the wild man who is a sexual innocent initiated into heterosexuality by a prostitute. She is called ‘Hesurta’ in the Kolbrin, and ‘Shamhat’ in the Epic of Gilgamesh. Hurmanetar becomes devoted to Hesurta, buys her from her pimp and takes her to live with him in his grace-and-favour city house where King Gelamishoar makes him captain of the guard. But their irregular liaison is frowned on, and when the reformed prostitute knifes some men who are coercing her to have paid sex with them, both she and Hurmanetar are tried for murder and found guilty. The sentence is a terrible one: they are to be ‘led to the enclosure of death and there tied back to back. The woman would be strangled with cords, after the manner of harlots, while Hurmanetar would be left to carry her as a burden within the enclosure for seven days. Then, if the gods willed that he lived, he would be let out to wander as he willed… The judgment was fulfilled, Hurmanetar lived. He departed and went his way and the kindred of the slain men failed to catch him.’
In the Epic of Gilgamesh, Gilgamesh is a libidinous philanderer who exercises droit de seigneur/’the right of first night’ on every bride until forcefully stopped by Enkidu. By contrast, in the Kolbrin it is not Hurmanetar but a cowboy King Gilnamnur who deflowers every maiden on her wedding night, until Hurmanetar takes him on in man-to-man combat and nearly kills him.
In the Kolbrin, Hurmanetar displays his knowledge of livestock-farming by showing farmers how to save their sick cattle. He also disinters a female baby which has been buried alive, taking her into his care even though she remains forever blind after her desert burial. He is a big-hearted man and shows this above all in his love for the wild man when he declares: ‘Great is the love of man for woman, but greater the love of man for man.’
The Seven Sages
Hurmanetar’s mother is ‘a maiden bound to the Temple of the Seven Enlightened Ones’. Who were these Seven Sages? Texts on the walls of Edfu Temple in Egypt record the Shebtiw – seven wise men who came originally from an island, the ‘Homeland of the Primeval Ones’, survivors of a cataclysm that wiped the Earth clean and destroyed the island in a huge flood.
According to Babylonian writing, the god Ea despatched the Seven Sages to Eridu and other early cities to set about re-civilising the world. They are called ‘Apkallu’ by the 3rd-century BC priest-writer Berossus25 who described how the Sage Oannes-Adapa the fish-man rose from the sea. In the Epic of Gilgamesh, the Sages are said to have built the walls of Uruk.
It is thought that the mitre hats worn by Popes and bishops derive from the fishhead mitres worn by the Apkallu.
Right: Pope Benedict in Munchen, Germany in 2007 wearing a mitre headdress, by SCHREIBMAYR (CC BY-SA 2.0 DE) / Wikimedia
The Kolbrin says that by Hurmanetar’s time the Seven Sages had long waned in people’s memories – an indication of the vast tracts of time covered in its records. But Hurmanetar’s mother is one of the few who remembers the ancient knowledge of the Sages, and this she passes on to her son.
The Cedar Forest and its Guardian
After Hurmanetar has all but killed the rapist King Gilnamnur, he and Yadol are forced into exile. ‘Mounted on mountain asses, they set out on the way of Anhu…. until they came safely to the stream of bitter waters [sea water] brought there by Mamanatum, and so they came up to Machur close by the forest of cedars and dwelt there. This is the place where there was a temple to Humbanwara the Guardian.’4
That is all the Kolbrin has to say on the subject of the Cedar Forest. There is no head-to-head fighting, no beheading of the ogre Humbaba/Humbanwara. Later in the story, someone says, ‘those who are mightier than the Humbala are upon us’, suggesting that more was known about the giant than has been recorded. Was there once more text about Humbaba/ Humbanwara/Humbala? If there was, it is long gone.
One last reference to cedars appears in the chapter that follows:
‘Hurmanetar married Astmeth, daughter of Anukis, governor of all the Western parts of Hamanas, and the mother of Astmeth was Neforobtama, daughter of Hahuda, prince of Kerami… Now, as time passed Hurmanetar grew rich and he built himself a great house of cedar wood and had many servants and concubines. In these, the days of his greatness, he forgot the teachings of Nintursu.’
Uppermost among the reasons why Hurmanetar forgets his mother’s teaching is his sexual preoccupation with a powerful ruler:
‘In those days, Daydee, daughter of Samshu, king of all the lands to the North, even to the land of everlasting night, ruled all the Eastern parts of Hamanas, and of all women she was the most beautiful… When Hurmanetar entered the city of Kithim he was seized and brought before the queen… when she saw him and spoke with him, Daydee … looked upon him with favour… Hurmanetar dallied at the court… and … rose in the esteem of the queen. So it came about that a son was born to Hurmanetar and Daydee.’
Surely this must have been the relationship that Babylonian scribes transformed into Gilgamesh’s dramatic encounter with the goddess Ishtar, in which the hero thoughtfully declines her offer of seduction.
The Bull of Heaven
It is clear from the Epic of Gilgamesh that the Bull of Heaven might well have been a catastrophic threat from the heavens26. The Kolbrin also indicates a heavenly threat: it describes Hurmanetar’s era as a time ‘when men feared because of the bull of Heaven’.
The Children of Githesad
The Kolbrin includes a great battle which is not mentioned in the Epic of Gilgamesh tablets found to date.
‘Time passed… strife arose in the lands about, for the Mother of the Gods strove with the Father of the Gods. It was a time of turmoil, when the hand of brother was against brother, and all the while Hurmanetar rose in the esteem of the queen…
‘While the lands about had been ravaged by war, there was peace in Kithim, but when the son of Hurmanetar and Daydee was scarce one year old, men came bearing tidings of war; the hosts of the king had gathered and voices were crying in the market place. “Prepare to die, for those who are mightier than the Humbala are upon us. None shall be spared from the fire of the pit, neither old men nor women and children”. For those who came were The Children of Githesad the Serpent, the Cunning One, whose mother was one of those who brought defilement into the race of men. These people knew neither justice nor mercy.’
That phrase ‘for the Mother of the Gods strove with the Father of the Gods’ is deeply puzzling. At first sight, it seems metaphorical – maybe something to do with matriarchy versus patriarchy? But the Egyptian books are not metaphorical. They are stating a fact: the Mother of the Gods was at war with the Father of the Gods. Who was this warring couple? Logically they must have been the ‘parents’ who engineered the Children of the Gods, Enlil and Ninlil. Is the Kolbrin referring to these senior members of the Grand Assembly or Annunaki? If so, this throws up another question: were the Annunaki still influencing events in Hurmanetar/Gilgamesh’s time, long after the Worldwide Flood? Andrew George, who translated the latest Penguin edition of the Epic of Gilgamesh, takes the usual conventional attitude, describing Gilgamesh’s ‘mythical’ 126-year-old reign as falling ‘in the shadowy period at the edge of Mesopotamian history, when, as in the Homeric epics, the gods took a personal interest in the affairs of men’.
A few sentences later comes another opaque reference: ‘those who came were the Children of Githesad the Serpent, the Cunning One, whose mother was one of those who brought defilement into the race of men’. ‘Defilement’ refers back to Children of God women who had sex with a ‘beast of the forest’ or primitive hominid.27 This text indicates that after the two interspecies matings28, their hybrid offspring had been thrown out by the Children of God and were now violently running amok in a hostile clan that ‘knew neither justice nor mercy’. The Kolbrin says that when the war hosts of the Children of Githesad gathered on the plain, ‘the fires of their encampment were, at night, numbered like stars’, indicating vast hordes.
‘The Children of Githesad, the Serpent, the Cunning One’ – yet another foggy phrase. It is unlikely that ‘serpent’ as used here is connected with snakes. ‘Serpent’ once meant ‘a wise and knowledgeable person’29, so ‘Cunning One’ has probably been added to give another shade of meaning: wily or crafty.; It is unlikely, too, that the Children of Githesad were the Mesopotamian Ubaid people (c. 6500–3800 BC – clay figures suggest the Ubaid might have had a reptilian facial appearance), for the Ubaid seem to have been settled and civilised, in contrast to the Children of Githesad.
The Great Key
Later in the story, Hurmanetar returns with Yadol to his mother’s temple-home and they stay there, tilling the ground and ‘nourished by the wisdom of Hurmanetar’s mother…’ The temple of the Seven Enlightened Ones is home to something extremely precious and most mysterious:
‘Once God had walked with men and men knew only God. Now He was hidden behind many veils and few saw Him, and then but dimly and with great distortion. Where once there was one God now gods were as numbered as the stars. Yet the Great Key remained in the midst of men and it was here, at the Temple of the Seven Illuminated Ones, the Key of Life, the Key which was given into the keeping of our father Hurmanetar. It is a secret thing, something exceedingly great. It is not lost but has come down to us and is known in our times… the Great Key lay hidden… the Great Key shaped like a sword but like no other sword, for it could not be gazed upon for more than a moment without blindness striking the beholder. Yet within its strange scabbard it harmed none…’
This mysterious key has not been mentioned before in the Kolbrin, nor is it referred to after Hurmanetar’s death.
The immortality quest
Alongside the Kolbrin’s genetics theme runs another thread: a preoccupation with what happens after death. The Children of God had been engineered to experience long lives and were perceived by shorter-lived hominids living around them to go on for ever. But after the Children of God mated with more primitive hominids, the human species that emerged saw their own lives growing gradually shorter. With shorter lives came fear – fear of death and the unknown. Hurmanetar, ‘driven by the God-given restlessness that marks the true seeker after light’, is more curious than most:
‘Long days the thoughts of Hurmanetar rested upon Yadol, his friend… Long he thought, “What manner of sleep is this, if sleep it be, that fell upon Yadol? Has he decayed into dust to become nothing, as my eyes declare? Or does he live in some strange way? Did not the worm fasten onto his body before it was laid to rest, yet he knew it not… I would spread my wings, going to a distant place to communicate with my God. I would seek entry into the Place of the Dead… I shall seek to discover if my friend and companion yet lives in the Land of Shadows, or whether he is no more than mere dust, the plaything of the winds.’
Hurmanetar’s journey to the Underworld is a tough one. He is attacked by lions on his way to the Portal of the Dead. There an elderly woman asks three questions ‘which all who would span the spheres must answer’. Then ‘she invited Hurmanetar into the hut. Inside she indicated a stool, and when he was seated she spread a cord around him in a circle. Then she placed a firepot before him, on to which she poured the contents of a small leather bag. She also gave him a pot of green water which he drank. Some time later, after he had slept awhile, Hurmanetar was conducted to the cave and left there at a spot known as the Devil’s Mouth, for there an evil breath came from an opening in the ground. He remained there for awhile and again he slept. Awaking he moved forward into a dark passage…’
In other words, Hurmanetar’s onward journey is a shamanic one aided by hallucinogenic substances. He encounters the Watchman and the Terror, comes to a pool of water with threatening shadows, is attacked by eagles, answers seven questions at the great seven-bolted brazen doors (with each answer, a bolt scrolls back), fights four great beasts, then passes through the Hall of Contest to the Chamber of Death, sits on the Seat of Makilam, and overcomes Akanen the Terrible. As if that were not enough, he has to open the Door of the Spheres with the Great Key, pass through it and enter the Abode of the Dead (holding fast to the Great Key without which he cannot leave the Underworld). He meets a radiant Form of Beauty and passes over the sullen Waters of Death to the Land of Waiting, through a great doorway into the Place of Glory – the Land of Eternal Living. There at last he meets Yadol.
Yadol speaks to him ‘…of things long forgotten by men’ and says, ‘As you have passed through the Portal of Death… for no purpose other than gaining assurance that the dead do not pass into dust, it is decreed by the ordinance of this place that your life shall be shortened. Time enough you will have, therefore record the things of which we have spoken, that they may be guiding lights to men… One will be the Book of Truth Unveiled and the other the Book of Veiled Truth, the Book of Hidden Things… Once men could pass easily from one sphere to another, then came the misty veil. Now men must pass a grim portal to span the spheres and, as the generations pass, this, too, will be closed to men. The secret of the substances which, compounded together, become the horse which can bear men here, will remain with those who know the mysteries, but these will become even harder to reach. As the ages roll by there will be many false mysteries and perhaps the path will become closed or the way lost.’
Yadol is speaking of substances which can be taken to cross the ‘misty veil’ into the dimension beyond death. These were probably the same substances used later in ancient Egypt for the ‘Hibsathy’ near-death ritual described in the Book of the Sons of Fire30, a ritual which may well have degenerated into the ossified Heb Sed ritual practised by Egyptian pharaohs.31
Gilgamesh/Hurmanetar is the first recorded person to venture into the Underworld by enduring a near-death experience. He is followed in literary tradition by Odysseus, Herakles, Theseus, Orpheus and Aeneas. In the Kolbrin version, Hurmanetar passes on his secret knowledge to young Ancheti who later carries it into Egypt, where it will be used in future years by the ‘Twice Born’.
The Ritual of the Twice Born
At the heart of the Egyptian books lies a mysterious ritual called ‘the Hibsathy’ or ‘Ritual of the Twice Born’6. The Twice Born were ‘those who have endured the awfulness of the false death which many do not survive’7. The Hibsathy was ‘a ceremony to regain spiritual vigour and to restore spiritual power, whereby a Chosen One dies and rises again… a grim undertaking fraught with danger. It is not for the spiritually weak or for the faint-hearted. Not all survive to walk again upon the friendly ground of Earth…’ Dedicated men prepared for years before taking hallucinogenic substances to put themselves through a dangerous near-death experience from which – if they did not die or go mad in the process – they emerged transformed, having shed all fear of death32.
Is the strange term ‘Twice Born’ found anywhere else? Indeed it is, in the writing of the Ukrainian archaeologist and writer Yuri Alekseevich Shilov. He has studied a remarkable culture that existed even before Sumer and is thought to date back 20,000 years. It was called Aratta or Arta, its people were the first Indo-Europeans and it was the world’s first-known state. Today the region of Aratta is known as Ukraine.
The Assyriologist Samuel Noah Kramer had much to say about Aratta, ‘which owes its fame and name… to the bards and poets of Sumer who, for some as yet undiscovered reason, sang of its metals and stones, its craftsmen and artisans, its boldly challenging en [spiritual head of the temple], its boastfully confident mashmash [business interest rates], and its beloved goddess, who seems to be no other than Inanna of Sumer’. Aratta is mentioned in Version B of the Epic of Gilgamesh as a remote trading destination reached by a difficult path through the mountains: ‘… on earth they know the way even to Aratta. They know the passes as the merchants do. They know the mountains crannies like the pigeons. They will guide you [Gilgamesh] through the mountain valleys.’33
Aratta/Arta can probably be identified with a region called ‘Ardis’ in the Kolbrin’s Book of Creation; the Children of God settle in ’Krowkasis [the Caucasus34], cradleland of our race, land of mountains and rivers, which is beside Ardis’. when they leave the Indus Valley’s Garden Place after the first disastrous mismating and subsequent climate-change35. Ardis is also referred to in Richard Laurence’s translation of the Book of Enoch brought from Abyssinia by James Bruce; it was the place where the Watchers ‘descended’. Were ‘the Watchers’ and the ‘Sons of God/Children of God’ one and the same? It is likely36.
Shilov’s Ancient History of Aratta-Ukraine 200,000 BC-1000 BC37 states that the people of Arattan/Artan/Ardis tried to heal imbalances in their bodies, underwent near-death experiences and took substances to project their consciousness into other dimensions – even resorting to trepanning. They had astronomical expertise and powerful priests known as ‘Twice-Born’ – who acquired ‘the necessary knowledge and skills … and… initiation.’
During a period when genetic deterioration was depriving human beings of their lengthy lifespan, disease-free lives and access to another dimension, the Twice-Born tried to regain what had been lost. But the majority reacted very differently; in the period leading up to the Worldwide Flood, ‘many having the blood of The Children of God… thought the Great God of their fathers had abandoned them [and they forgot] …’His Ways… The people of those times spurned all spiritual things and men lived only for pleasure, caring little for the good of mankind or the future of the people.’38 Is a slow slide into barbarity indicated here? This, at any rate, was the spiritually empty world in which Hurmanetar found himself generations later and in which only he carried a torch.
Hurmanetar’s encounter with God
‘When the task set upon him was nigh finished, Hurmanetar knew that his days in the land of the living were not to be many more; therefore he betook himself into a place of solitude. There he fasted for many days, casting his spirit that it might commune with the father of the gods.’ Eventually, he encounters God much in the manner of Moses/St Paul – with a flash of light from heaven, a great whip-crack sound and temporary blinding. Hurmanetar asks for reassurance that he has accomplished his task well. God tells him to use the Twice Born hallucinogenic substances carefully and goes on to say: ‘Now I am veiled from his [human] sight… because man has chosen to bring this about. The barrier between us grows ever more dense, as man wantonly spans his birthright; henceforth, it may be penetrated only by long and arduous preparations, and … those who would do so must know the key… Go to Ancheti and tell him… that I Who Am will guide his steps and will open a door in the barrier, that he may hear my voice. Let your eyes now see again and, behold, I Am Who I Am.’
As the Egyptologist and philologist Sir E.A. Wallis Budge noted, as the Kolbrin’s early Osiris records show (see ‘Osiris the Great One’ https://grahamhancock.com/whitemany16/) and as the constitutional historian Laurence Gardner points out, the Old Testament, some of Jesus’ teachings and the Christian Church are all steeped in ancient Egyptian wisdom writings.39 ‘I Am Who I Am’ in the Hurmanetar story points to an even earlier source of Old Testament wisdom.
I Am Who I Am/I Am That I Am’ – the same name for God appears both in the Kolbrin and in the Book of Exodus, suggesting a common source.
The Death of Hurmanetar
As Hurmanetar lies dying, he passes on God’s words to Ancheti, telling him to follow his destiny to ‘a land of goodness and honesty’ where ’the powerful succour the needy’. Ancheti is puzzled as to where this might be, but after Hurmanetar’s death he goes to teach ‘the mystery of metals’ in the land of Okichia, ‘a land of beer, bread and milk’ and becomes ‘renowned in the Twinlands of Light.’ The scribe writing this account speaks of Ancheti’s laws for the people of Okichia, and from their barbaric practices, it is clear that ‘Okichia’ is a skewed version of ‘Osichia’ – the land of Osiris. Four chapters immediately following the Hurmanetar story describe what Osiris did and the laws he imposed to civilise the land. Okichia is Egypt, and ‘the Twinlands of Light’ are Upper and Lower Egypt.
The Kolbrin then says simply: ‘Hurmanetar died and was buried deep within the ground and none knows his tomb.40 May he live forever and dwell with the Father of the Gods whom he served!’
Comments by the scribe Frastonis
The scribe writing the final part of the Hurmanetar story adds: ‘These things concerning Hurmanetar have been rewritten many times, but the copies have always been true. That which follows has been added on, but when made and by whom it is impossible to discover.’ He then lists comments made by other scribes. They include a reference to ‘Nimrod of the Twin Bows’, and an admission by Frastonis that he himself visited Yadol’s tomb at Bethgal and read the inscription, ‘He died because he was not as other men.’
Another note says, ‘This we know in truth: the deeds of Hurmanetar and Yadol are more fully told in the Tales of the Hithites.’ And indeed, a Hittite version of the Epic of Gilgamesh has been found – at Hattusa in Turkey. It pre-dates the standard Babylonian version, indicating that the Hurmanetar story is an early one.41
From fact to fiction
Could the Kolbrin’s Hurmanetar story pre-date the Babylonian Epic of Gilgamesh? And if the facts of the Hurmanetar story changed so much in the process of becoming a Babylonian epic poem, why? Did scribes confuse Hurmanetar’s other name ‘Hankadah’ with ‘Enkidu’ and therefore get the characters of king and wild man mixed up? Did the writers, recognising a good yarn when they saw one, simply ditch the subtleties and polish up the Gilgamesh poem we know today? Did they love their superhero so much that they went on embellishing over-the-top stories about him? Or did they redesign Gilgamesh in the image of the uneasy new human species which emerged after the genetic Fall – forceful, misogynous, fearful of dying – a template that has remained in human DNA ever since? Readers will have to decide for themselves.
The author welcomes correspondence with readers via [email protected]
Kolbrin text courtesy of The Culdian Trust.
1Samuel Noah Kramer in The Sumerians: their history, culture, and character (The University of Chicago Press, 1981)
4 Etana of Kish – see S.M. Kramer’s The Sumerians, p.43
5 Another important Sumerian city, Eridu, is mentioned in the Books of Creation Gleanings. The Gleanings entry reads: ‘To the East was the land of Ubal which was mountainous and the Ubalites [Ubaid?] were herdsmen. Westward was the land of Chaisen and it joined Ubak on the North. Southward were the land of Utoh and the land of Kayman, whose peoples dwelt on the plains and tilled the soil. Some from the households of the Children of God went into the land of Chaisen and gave the people laws and taught them to build with brick. Netar and Baletsheramam, the sons of Enanari, taught them writing and set their letters on a pillar in Herak [Uruk?]. Enkilgal, son of Nenduka, built Keridor [Eridu] which stands between two rivers.
6 Lugalbanda, see Sumerian King List and S.N. Kramer’s The Sumerians p.45
7 Dumuzi? see Sumerian King List and S.N. Kramer’s The Sumerians, p.45
8 From the Ashes of Angels: the Forbidden Legacy of a Fallen Race, Andrew Collins (Michael Joseph, 1996)
9 Book of Gleanings 4.
10 A characteristic also displayed by Noah’s son Lamech: ‘And when he opened his eyes, he lighted up the whole house like the sun, and the whole house was very bright. Book of Enoch.
13 Genesis 10:8
14 Genesis of the Grail Kings, pp 101-11, The Origin of God, pp 104-6, Laurence Gardner
‘Where We Humans Come From’, Unlocking the Mysterious Kolbrin: Genetic and Global Cataclysms, Yvonne Whiteman, www.amazon.co.uk/Unlocking-Mysterious-Kolbrin-Genetic-Cataclysms-ebook/dp/B08FZTQSXG
15 Gleanings 1:6: ‘Then, because of the things that happened, the Great Eye that saw Truth was closed, and henceforth, man walked in falsity.’
16 Genesis of the Grail Kings, Laurence Gardner. page 58
17 ‘This was when the years of man’s life were lessened because he became fully Earth-sustained, but he remained full of vigour though filled with hostility, particularly towards those who loved.’ Mighty fighting men
18 ‘Back in the dreamingtime, when the Great Gods strove among themselves for dominion of the skyspaces, and the wide expanse of Earth was rent apart by unearthly wildfire, Bemotha [Behemoth] was cut apart by the bright arrows of Shemas [Shamash].’
19 The Anchor Bible’s more direct translation reads,‘Man born of woman / Short-lived and sated with strife’.
20 The Kolbrin writes of Enos: ’Then came the lengthening of the years, when the time of sowing was confused and seed died in the ground. In those days, Enos came up out of Chaisen and spoke for the god of The Children of Men’.
22 Psalm 90:10 text: ‘[As for] the days of our years, in them are seventy years; and if [men should be] in strength, eighty years.’
23 Book of Creation 5:17
26 See: Dr Pryke considers Taurus and the Bull of Heaven in Mesopotamian Myth and Astronomy https://www.maas.museum/observations/2014/02/04/dr-pryke-considers-taurus-and-the-bull-of-heaven-in-mesopotamian-myth-and-astronomy/
27 Book of Gleanings 1
28 Book of Creation 5, Book of Gleanings 1.
29 In The Genius of the Few, Christian and Barbara Joy O’Brien (Dianthus Publishing, 1985), Christian O’Brien’s radical re-translation of a Sumerian text on the founding of the settlement of Kharsag by the Grand Assembly, the wise Lady of the Great House of Enlil, Ninlil, is continually referred to as the ‘Serpent Lady’.
30 Book of the Sons of Fire 2.
31 ‘Immortality: how Egypt regained the secret of the ages’, article in Unlocking the Mysterious Kolbrin: Sacred and Scandalous Egypt, Yvonne Whiteman, https://www.amazon.co.uk/Unlocking-Mysterious-Kolbrin-Sacred-Scandalous-ebook/dp/B09GKVY2KM
32 ‘Seven years men being chosen waited and were called. Seven years they served and seven years they ministered at the feet of their Masters of Instruction. They were passed into bleak caverns to die and know God, and called forth with the sure knowledge of Truth. Thus, men were made servants of The One True God.’ See https://grahamhancock.com/whitemany9/ and The Lost Art of Resurrection: Initiation, secret chambers and the quest for the Otherworld, Freddy Silva (Invisible Temple, 2014).
35 Book of Creation 5:37, 7:2
36 See From the Ashes of Angels, Andrew Collins (Bear & Co. 2001)
37 Ancient History of Aratta-Ukraine 200,000 BC-1000 BC , Yuri Alekseevich Shilov translated by Tim and Mary Lee Hooker (Trishula Translations, 2015). Video https://www.youtube.com/watch?v=hPiuS6UUc1Q
38 Book of Gleanings 4:2
39‘The Ten Commandments are part of spell number 125… the Book of Psalms attributed to King David… are almost verbatim Egyptian hymns… the Proverbs of Solomon are… from something called The Wisdom of Amenhotep, and Amenhotep’s papers were taken from The Wisdom of Ptarhotep… 2500 years before the time of Solomon. The Book of the Proverbs of Solomon is Egyptian. The Ten Commandments are Egyptian. The Psalms were Egyptian. The prayers and the early hymns were Egyptian. Pyramid Texts. Coffin texts. Ptarhotep texts – all of these things were very apparent in constructing the Old Testament. There in fact was very little Judiac law. It was nearly all Egyptian law or Canaanite law…’ https://www.youtube.com/watch?v=kXyAu6gx-Jc, Genesis of the Grail Kings (Bantam Books, 2005)
40 ‘A small tablet in the University Museum of the University of Pennsylvania inscribed with the last forty-two lines of the Gilgamesh epic tale… states in poetic phraseology that Gilgamesh presented gifts and offerings to the various deities of the nether world and to the important dead dwelling there for all who ‘lay with him’ in his letter ‘purified palace‘ in Erech: his wife, son, concubine, musician, entertainer, chief valet, and household attendants. It is not unreasonable to assume that the poet pictured these gifts as presented by Gilgamesh after he and his retinue had died and descended to the nether world. If this interpretation should turn out to be correct, we would have literary corroboration for the multiple-burial type of role to uncovered by Woolley. The Sumerians: their history, culture, and character, Samuel Noah Kramer (The University of Chicago Press, 1963)
41 The Epic of Gilgamesh, A New Translation, Analogues, Criticism and Response, translated and edited by Benjamin R. Foster (W.W. Norton & Company, 2019)
Book of Genesis, Masoretic Text
Book of Job, The Anchor Bible
Book of Psalms, KJV
Andrew Collins, From the Ashes of Angels, (Bear & Co., 2001)
Stephanie Dalley (transl.) Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others (Oxford World’s Classics, 2008)
Benjamin R. Foster (transl. and ed.) The Epic of Gilgamesh, A New Translation, Analogues, Criticism and Response, (W.W. Norton & Company, 2019)
Laurence Gardner Genesis of the Grail Kings (Bantam, 2009)
Alexander Heidel (transl.) The Babylonian Genesis (The University of Chicago Press, 1963)
Samuel Noah Kramer The Sumerians: their history, culture, and character (The University of Chicago Press, 1981)
W.G. Lambert & A.R. Millard (transl.) Atra-Hasis: the Babylonian Story of the Flood(Eisenbrauns, 1999)
Richard Laurence (transl.) The Book of Enoch, The Prophet: An Apocryphal Production, Supposed For Ages To Have Been Lost, 1883 (Black Dragon Publishing ebook)
John Maier (ed.) Gilgamesh: a Reader (Bolchazy-Carducci Publishers Inc., 1997)
Christian and Barbara Joy O’Brien The Genius of the Few, (Dianthus Publishing, 1985)
Christian and Barbara Joy O’Brien The Shining Ones: An Account of the Development of Early Civilizations Througt the Direct Assistance of Powers Incarnated on Earth (Patrick Foundation Golden Age Project, 2001)
N.K. Sandars (transl.) The Epic of Gilgamesh (Penguin Classics, 2003)
Michael Schmidt Gilgamesh: The Life of a Poem (Princeton University Press, 2019)
Freddy Silva The Lost Art of Resurrection: Initiation, secret chambers and the quest for the Otherworld (Invisible Temple, 2014)
Gerald Verbrugghe & John Wickersham (transl.) Berossos and Manetho (The University of Michigan Press, 2001)
George Smith The Chaldean Account of Genesis (Forgotten Books, facsimilar of 1880 edition)
G. Waddell (ed.) Manetho: History of Egypt and Other Works (Loeb Classical Library, 1940)
Yvonne Whiteman ‘Immortality: how Egypt regained the secret of the ages’, article in Unlocking the Mysterious Kolbrin: Sacred and Scandalous Egypthttps://www.amazon.co.uk/Unlocking-Mysterious-Kolbrin-Sacred-Scandalous-ebook/dp/B09GKVY2KM
Yvonne Whiteman ‘The Sons of God and Daughters of Men’, article in Unlocking the Mysterious Kolbrin: Genetic and Global Cataclysms, www.amazon.co.uk/Unlocking-Mysterious-Kolbrin-Genetic-Cataclysms-ebook/dp/B08FZTQSXG
Yvonne Whiteman ‘Where We Humans Come From’, article in Unlocking the Mysterious Kolbrin: Genetic and Global Cataclysms, www.amazon.co.uk/Unlocking-Mysterious-Kolbrin-Genetic-Cataclysms-ebook/dp/B08FZTQSXG
Yvonne Whiteman ‘The Worldwide Flood’, article in Unlocking the Mysterious Kolbrin: Genetic and Global Cataclysms, www.amazon.co.uk/Unlocking-Mysterious-Kolbrin-Genetic-Cataclysms-ebook/dp/B08FZTQSXG