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).
Babylonian epithet of Gilgamesh being “two-thirds divine” may be a
reference to the royal and priestly lineage of the main character.
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.
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.
back to Uruk and lied to Gilameshoar, claiming the boy was dead.
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 stories, Enkidu/Hurmanetar becomes a servant of the
King, learning the ways of the palace.
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.
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.
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!)
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”.
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.
story is much simpler.
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
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).
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
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.
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