Although The Kolbrin is primarily a metaphysical and philosophical text, it also has a strong underlying narrative thread. Having re-read the text many times over the past few years, I’ve roughed out the narrative as I see it, patched together from the various books. Every scrap of information below has been gleaned from the Egyptian and Celtic books, with links in square brackets to facts, speculations and some more important discoveries made since the book’s publication in 1994.
Another book which was originally a part of The Kolbrin material, entitled The Book of the Illuminators having the authority of the Nasorines, was published separately in the 1990s. Called The Kailedy, it is a gospel of the life of Jesus written by John of Luna.
EGYPTIAN BOOKS
At the very beginning of human life, two separate species coexist in the world:
- a highly civilised, spiritual species called the Children of God, descended from those who have come from across ‘the great dark void’ [space? See Creation 4:3] and who do not ‘inherit death’. They live extremely long lives and have knowledge of immortality;
- a primitive indigenous species called the Children of Earth [descended from a highly developed ape? See Creation 2:3-4].
[In 2013 archaeologists/scientists discovered that the genome of one of our ancient ancestors, the Denisovans, contains a segment of DNA that seems to have come from another species neither human nor Neanderthal.]
According to The Kolbrin, the two different species should always have stayed separate; the Children of God have to ingest special substances to guard them from the diseases of Earth against which they have no resistance. They do their best to keep themselves separate from the Children of Earth but when, inevitably, matings start to occur, over the generations distinctions between the two species disappear and the resulting mixture becomes the short-lived, somewhat disease-prone human beings we now are.
The Earth is utterly destroyed by fire. Man survives, but he is not the same. The sun is not as it was before, and a moon disappears. A subsequent destruction splits apart the eastern and western mountains so that they stand up in the sea, and tilts the northern land mass over on its side. The lands of the Little People [Homo Floresiensis, discovered in 2003 on the Indonesian island of Flores], the Giants [giant human skeletons were found in Ancient Greece - see Adrienne Mayor’s book The First Fossil Hunters: Dinosaurs, Mammoths, and Myth in Greek and Roman Times. Giant bones have been discovered all over the world, especially in North America. Most recently, skeletons of 9-foot men are being found near Borjomi in Georgia (Caucasus), and near Cagliari in Sardinia], the Neckless Ones and the land of Marshes and Mists are all destroyed. In the Ice Age that follows, human beings survive by hiding in caves. They are terrorised by giant beasts until, following ‘heavenly rebellion and turmoil’, a cataclysm hardens the face of the Earth and turns the beasts to stone [see Gleanings 3:5] Subsequently the Earth is destroyed by the Flood of Atuma, then by the Deluge. [The Kolbrin’s story of a ship built to withstand the Deluge contains names that link it to the ancient Sumerian version of the Flood story. See Gleanings 4]. The Deluge story is followed by a lengthy version of the Gilgamesh story with a superhero called Hurmanetar.
When Osireh/Yosira the Great One comes from the West with the People of Light seeking refuge in Egypt after the destruction of his own land, Ramakui of the seven cities, Land of Copper [Edgar Cayce’s ‘Ramaki’?], he finds a population living in holes in the ground; following the cataclysm, a plague has wiped out all the adult population and with it all knowledge of basic living skills. This lost generation includes ‘men who were blood kindred with the beasts of the forest or with fowl or with serpent’, who ‘dwelt together according to their kinship, and were divided thereby’. Osireh teaches the lost generation how to grow corn, to spin and to carve stone, as well as writing and numbers. But when he tries to teach the people about God, they do not understand him, so he invents signs and simple tales (the first-ever myths) to help them understand. He tells them that when he dies, the sun will become their adoptive parent in his place. He is much beloved by the common people.
Osireh has brought with him from Ramakui amazing technology: the Sacred Eye and the Firestone ‘which gathers the light of the sun’ - forms of knowledge lost to us now, just as we have lost ‘the rituals of sea shells’ and ‘the song of the stars’; above all, he brings with him ‘the light that shines when darkness falls without being lit’.
Osireh is not like other men. Wearing robes of black linen and a red headdress, he has ‘the likeness of a god’ and his bones are ‘not as those of others’. When eventually he dies ‘in the manner of men’, he leaves behind him a flourishing civilisation.
Later on, wise men come to Egypt from Zaidor [Edgar Cayce’s ‘Poseidia’?], another land recently destroyed. They are great astronomers and reject the idea of the sun as a god. Under the twin influences of Osireh and the wise men of Zaidor, Egypt becomes a land of two peoples, two streams of wisdom and two hierarchies of gods. A few Egyptians learn how to move outside their everyday consciousness to glimpse what happens beyond death and how, by long spiritual preparation and enduring ‘the awfulness of the false death’, the strongest among them can become fearless Twice Borns.
It is the wise men of Zaidor who build the Great Guardian Rakima [the Sphinx? See Scrolls 33:9, Manuscripts 1:20] and the Great House of the Hidden Places which once contained the Womb of Rebirth used by the Twice Born [the Great Pyramid? See Manuscripts 31:16] They also build the Temple of the Radiant Ones at Giza [the Valley Temple? See Manuscripts 31: 16-18] and they write on a great stone above the entrance:
‘From the Children of God to the Children of Men. Behold, we found you in bondage to mortal bodies and bestowed upon you the gift of everlasting life.’
Over subsequent centuries, Egyptian scribes speculate about where their Motherland could have been. They consider all the geographical options where strange races live, and wonder whether the Motherland might have been Ramakui, Zaidor or some earlier civilisation. The Book of Origins states unequivocably that Krowkasis (the Caucasus) was their cradleland and motherland. [Pliny the Elder in his Naturalis Historia derives the name ‘Caucasus’ from the Scythian kroy-khasis - “ice-shining, white with snowâ€. In August 2011, scientists at the Zurich DNA genealogy centre iGENEA reconstructed the DNA profile of the Pharaoh Tutankhamun. Results showed that he belonged to a genetic profile group known as haplogroup R1b1a2, to which 70% of British, 70% of Spanish and 60% of French men also belong. Roman Scholz, director of the iGENEA Centre, said, “We think the common ancestor lived in the Caucasus about 9,500 years ago.” ]
Egypt prospers. Its rulers put spirituality and duty to their subjects above all else. Their sacred knowledge is carefully written down and preserved alongside the earliest records brought to Egypt by Osireh and the wise men of Zaidor. These sacred texts are stored in four secret geographical locations [see Sons of Fire 13:32]
But the land also suffers wars, calamities and cataclysms. One 18th-dynasty scribe looks back at his civilisation and writes:
‘My land is old, a hundred and twenty generations have passed through it since Osireh brought light to men. Four times the stars have moved to new positions and twice the sun has changed the direction of his journey. Twice the Destroyer has struck Earth and three times the Heavens have opened and shut. Twice the land has been swept clean by water.’
Throughout the Egyptian books nearly 30 references are made to the Destroyer [the Destroyer is also mentioned in Exodus12:23, Jeremiah48:8 and Job 15:21. For full descriptions see Manuscripts 3, 4 and 5], an overwhelming destructive heavenly phenomenon that appears regularly every few thousand years and is so terrible as to be beyond man’s understanding. Its appearance and behaviour are described in detail, particularly during an account of the Israelite slave exodus from Egypt [described from an Israelite viewpoint in Exodus - see Manuscripts 6. Details in the Kolbrin also tally exactly with an Ancient Egyptian text The Lament of Ipuwer. According to the Roman scholar Servius, information about the Destroyer and its link with the Exodus could be found in the works of an Egyptian astrologer called Petosiris, so this could well have been one of the Kolbrin’s sources. The Latin author Pomponius Mela refers explicitly to Egyptian written sources for astronomical details which also appear almost word for word in the Kolbrin.]
Over and over, the Egyptian books prophesy the return of the Destroyer, and their precise descriptions of the state of the world at the time of its return are not just a shrill millennial warning, but could well refer to our own time.
Somehow Egypt survives these cataclysms. But as the centuries roll on, the country begins to weaken. The Egyptian religion has always been split into two - into, on the one hand, the open religion of the common people and on the other, the secretive mysteries practised by priests within the inner temples. Gradually Egypt becomes idealistically and spiritually lazy. The Egyptian books contain strong criticisms aimed at the establishment of the land:
‘O Egypt… you have turned to gods that are nought but the spirits of men returned to dwell in wood and stone.’
‘The ears of rulers are closed to words of wisdom, the doors of their hearts are bolted against Truth.’
Egyptians still remember from their past that Osireh and the priests from Zaidor had astonishing powers and could even bring a form of life back into a dead body ‘so that the soul might commune with the living’. But their memories are vague, and since their priests no longer know how to perform such supernatural feats, they reason that preserving a dead body from decay might mean that one day it could be restored to life. So they develop the art of mummification - and charge for it. A scribe writes:
‘Priests grow fat on riches bestowed for the preservation of the body, while those who speak of the preservation of the soul are tormented.’
Religious practice lapses into empty ritual. An attempt by Pharaoh Nabihaton [Akhnaten - see Manuscripts 34:29-67] to introduce a new sun religion comes to nothing, partly because of his own spiritual inadequacy, partly because he is hampered by epileptic fits, and partly because of his licentious behaviour culminating in an incestuous relationship with his daughter which appals everyone who hears of it.
[On 26 October 2014, BBC1’s programme ‘Tutankhamun: the Truth Uncovered’ made several new claims. Recent CT scans and DNA tests have proved conclusively that Amenhotep III and his son Akhnaten were congenital epileptics and that Tutankhamun’s many medical conditions (necrosis of the bones, club foot, malformed body) were the result of an incestuous relationship between Akhnaten and his sister. Kolbrin readers already knew about the epilepsy; in the book of Manuscripts Akhnaten’s fits are described in detail. But the Kolbrin states that Akhnaten’s incestuous relationship was not with his sister - it was with his daughter Meritaten. It also says that two sons were born of his incestuous relationship. See Manuscripts 34: 29-67]
However, a few individuals still follow the old spirituality and preserve the ancient written knowledge passed down from Osireh and the wise men of Zaidor. A few Egyptians still go through the long preparation and immense ordeal of becoming Twice Born, but the old ways are increasingly frowned on by the majority. The people who practise them are ostracised; some of the individuals mentioned by name are Pasinesu [two funeral cones for an Egyptian called Pasinesu can be seen in the Metropolitan Museum of Art, New York], Panubis [the sarcophagus of a Panubis is in the Natural History Museum of Santiago, Chile]. Other 18th-dynasty Egyptians whose works appear in The Kolbrin include Hapu [High Priest of Amun during the reign of Hatshepsut] Senmut [architect and government official, whose masterpiece was the Mortuary Temple complex for Hatshepsut] and a female poet called Nefertari [who may well have been Ramesses II’s consort, since her temple pictures show her holding a sistrum].
Eventually these people’s lives and the records they treasure are thought to be in grave danger. Knowing from past prophecy that their spiritual path lies in another land away to the north, the guardians of the ancient and sacred writings make a crucial decision. They leave Egypt, smuggling out a complete set of their records, and go into exile. [In May 2014 the skeleton of Qenamun , royal steward and foster-brother to Pharaoh Athomosis II, was discovered. He is mentioned in the Kolbrin as one of those who leave Egypt. From archaeology we know that Athmosis II had prepared a splendid tomb for Qenamun in Thebes which, when it was discovered, was found to be defaced - not a single image of him had survived the chisel attacks. The Kolbrin suggests a sound reason for Qenamun’s disgrace. See Manuscripts 29:16.]
The narrative continues. It has now become the story of the Sons of Fire, whose quest is to guard the Great Book of Egypt and find a safe home for themselves. The Sons of Fire are said to be highly skilled metalworkers of Tyre, people of the ‘twin cities’ [Tyre and Sidon? See Scrolls 2:1]. Knowing they must go north, the Sons of Fire make their scrolls and metal-plate texts watertight, load their provisions and set sail. But the place where they try to settle first and build a city is full of wild men; it is on the edge of the known world and the now-destroyed Land of Mists and Kingdom of the Trees, where the dampness causes sickness and many of them die.
After some years, knowing they will all die if they stay there any longer, the Sons of Fire set sail again northwards. They come across a group of Greek refugees from Troy and travel together. Eventually they arrive on the south coast of Britain. At this time, post-Ice Age Britain is still an empty land inhabited by Painted Men [small, tattooed Picts? See Sons of Fire 12:12-14, Origins 8:14] and a few 9-foot giants - survivors of the cataclysm that destroyed most of the race of giants. The Trojans sail on to Dadana [later called Dodonesse in Holinshed’s Chronicle, now known as Totnes. See Sons of Fire 12:20] with their leader Corineus and, after slaying the few remaining giants still living in Belharia - ‘The same giants are builders of great temples and they are six cubits tall’ [St Michael’s Bay? See Sons of Fre 12:15], the migrants settle in what is now Cornwall [Origins 8:16-19], establishing five busy ports. Several different languages are known to have been spoken in Britain at this time [Origins 8:15]
The Sons of Fire move on and settle in a place named after a brave barbarian fighter called Cluth; this might well be the Clyde valley in Scotland. They later move ‘not far distant’ and settle by the waters of Glaith (possibly Glasgow), where they set up a temple and establish their own distinctive way of life, adding laws to their existing books. They have brought with them five great book-boxes containing one hundred and thirty-two scrolls and five ring-bound volumes, known as The Greater Book of the Egyptians and The Lesser Book of The Egyptians. These books include:
- The Book of the Trial of the Great God
- The Sacred Register
- The Book of Establishment
- The Book of Magical Concoctions
- The Book of Songs
- The Book of Creation
- The Book of Destruction
- The Book of Tribulation
- The Great Book of the Sons of Fire (which contains, among other texts, The Book of Secret Lore and The Book of Decrees).
What we are left with, centuries later, are the Book of Creation, the Book of Gleanings, the Book of Scrolls, the Book of the Sons of Fire, the Book of Manuscripts and the Book of Morals and Precepts. Nothing is known about the Book of the Trojans which was once listed with the other books.
CELTIC BOOKS STORY
Celtic texts make up the second part of The Kolbrin. The scribes writing them are impressed by the Egyptian books which they have copied and preserved, and they try to set out the ancient history of Britain in the same format as the Egyptian texts. The Celtic texts do not mention the Egyptian books or their whereabouts, but they do refer to certain treasures which are stated in the Egyptian books to have disappeared, which seem to correspond to items brought to Egypt by Osireh.
- ‘The heart of Britain is the moon chalice which was brought here by the hands of the Chief of the Kasini. He came shipborne to Rafinia [Richborough in Kent], which is by the Mount of Lud [once a trading island off Dunkirk, covered by rising sea levels in the late Roman period] against Ardmoal. Passing Insdruk, he came to Itene [ancient name for the New Forest in Hampshire] where he hid the treasure in Trebethew. It was not captured, as men say, nor could it decay. In the fullness of time it came to Kargwen [Winchester in Hampshire, once called Caer Gwintiquic]. There it was kept secure with the Grailstone and the ever-virgin vessel which brought down the rays of the sun. Thus it was that these treasures of Egypt came to Britain. This was the secret of Britain.’
The Celtic books comprise:
-
The Book of Origins or Ferilbook. Included in this is an important retelling of the Flood Tale brought by early immigrants to Britain known as the Wildland Cultivators who come from the Egyptian Motherland, Krowkasis. The flood tale mentions two ships of flood-survivors: a ship with a house on it, and the Brim-cofer [‘Brim’ having a specific now-obsolete meaning ‘The Flood’ and ‘cofer’ a specific now-obsolete meaning ‘the Ark of the Flood’, both to be found in the 1937 Oxford English Dictionary. See Origins 4]. The Celtic version of the flood story is very different from the version in the Egyptian books.
-
The Book of the Silver Bough. This has among its writings some text prophesying the return of ‘the Frightener’, which corresponds with prophesies of the Destroyer in the Egyptian books, adding several details [see Book of the Silver Bough 7:18-22].
-
The Book of Lucius
-
The Book of Wisdom
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The Britain Book. Two chapters of this book contain an apocryphal gospel of the life of Jesus. There is a full description of how Joseph of Abramatha/Idewin/Ilyid/Elyid [Joseph of Arimathea] and his companions arrive in Britain [in the Domesday Book they are referred to as quidam advanae Culdich = ‘Certain Culdee strangers’], Joseph’s subsequent dealings with the druids and King Caradew/Caractacus, and the rocky progress of early Christianity in Britain over the first few hundred years, including the persecution of early Christians by the Romans.
Joseph’s route has been decoded from place names in the Celtic books:
‘In the Books of Britain it is written: Illyid [Joseph of Arimathea] came seaborne in a ship of Tarsis [Tartessos on the Spanish peninsula] from across the sea of Wicta [Sea of Vectis], setting up at Rafinia [Richborough, Kent] in the land of the Wains [land of the Celtic chariots/carts]. From thence to the river Tarant [River Trent] which flows between the Kingdom of Albany and the Kingdom of Kori [Cornwall], Albany being the land between the Isen [iron-working area to the east] and the Ikta [tin-working area to the west]. Passing Ivern [Charmouth] and Insels [Looe Island] south of the Kathebelon [fortification south of Falmouth?] and then past Dinsolin [St Michael’s Mount] to take water at the town where ships traded standing at the foot of the red cliff between the two white ones [Cligga Head, Perranporth], around the extreme of the world to the northern Ikta [Caerleon] in Siluria. Here, they were unwelcome, but were permitted to take water and wood and to trade for meat and grain. Sailing thence towards the rising sun, they came to the place beyond Sabrin [River Severn] called Summerland [Somerset].’
The Britain Book includes a detailed description of the Lake Village near what is now Glastonbury:
‘Now, eastward and to the north there was a lake, and beween this and the Isle of Departure there was a swampland and there was a village of houses that stood out above the water, and the moon-maidens and moon-matrons who served the dead dwelt there…’ [In Models in Archaeology (Methuen, 1971) David L. Clarke states that this village clearly contained areas of specialised activities and structures occupied only by women.]
Finally, the following text links the Celtic books to early British history:
- ‘Joseph Idewin was related to Avalek whose kingdom bordered that of Arviragus, through Anna the Unfaithful. He converted Claudia Rufina, the daughter of Caradew previously called Gladys, who married Pudens, a Roman, and had a daughter Pudentia. In his twenty-eighth year, Caradew was betrayed to the Romans by Arisia, queen of Bryantis. He married Genuissa, daughter of Claudius, to bind the peace agreement … [In his 1968 book The Drama of the Lost Disciples George F. Jowett identifies the ruins beneath the present-day Church of St Pudentiana in Rome with the Britannic Palace where Caradew/Caractacus lived while under house arrest with his daughter Gladys/Claudia, Pudens and their daughter Pudentia who helped the early Christians; the church was named after her and the remains of the palace beneath it can still be seen through a grille.] Gladys, sister of Caradew, married Aulus Plautius, a Roman commander. Caradew held an estate in Siluria and he was made warchief when Guiderius, son of Kimbelin, was slain by a slingshot near the river Thames. In the year 59 of our Lord, the British rose up under Woadica [Boudicca?] the horsefighter, who died nearly three years later when Gulgaes became warchief.’ [Britain Book 5: 21-22]
THE KAILEDY
The unnamed cleric who has compiled The Kailedy - the gospel of John of Luna - says that he is uniting in one narrative ‘the diverse accounts brought to these shores by the Kailedy, in the days of battleglory, when the mantle of Herthew descended upon Inhawk Caradew … led by the wise Elyid’ [Joseph of Arimathea]. He calls his book The Book of John the Enlightened of God and the Book of the Nasorines and the Illuminated Ones. He sends greetings to his ‘brothers in Doiva, the Koferils at Karimba’; he and they have all been ‘cast out’. He states that they are opposed by cunning people who ‘have the support of the dark strangers … Let us who are homeborn stand as one in all things, and not least in belief, for we are surrounded by darkbearded men with strange ways.’
[The only reference I can find to invaders after the Romans left Britain and linked to dark-bearded men opposing Celtic Christianity are the Jutes, who in the 5th century AD are known to have invaded the Isle of Wight and Hampshire; coins found in their settlements show that they had strong trading links with the Byzantines, who could be described as dark-bearded strangers.]
The cleric goes on to say that ‘hundreds of wonderful books, the lifework of diligent hands, have been used to heat the fleshpots, and there is a constant searching of all which does not accord with foreign beliefs. Since there are many versions … I have taken it upon myself to prepare this one for you from the writings saved in flight. Pitifully few are the books salvaged from the great conflagration and brought out under our gowns: inadequate undergarments for cold bodies, but not comfortless companions … I have faithfully copied the accounts of that John whom we call Numa, who knew our earthly father, touching on events of his times according to the books which have been written and left to us.’ [Djinnee has pointed out in her notes on the Kailedy elsewhere in the forum that the ‘great conflagration’ referred to might well have been the destruction of the Library of Alexandria. The contents of the Library were largely lost during the city’s capture by the Emperor Aurelian in 270-275AD, and when paganism was made illegal by the Emperor Theodorius I in 391AD, the Serapeum temple of Alexandria housing the rmainder of the Library was destroyed, according to the historian Socrates of Constantinople.]
This writer clearly combines druidic and Christian beliefs: ‘I am one who can overcome the distinctions between Jesus and Esures, reconciling the crystal virgin with mystic motherhood. I can place the clear moonfilled chalice beside the golden blood-filled cup. I can combine the stargirt Circles of Eternity with the lowly cross, and the defeated suffering son with the victorious battleinspiring fighter.’
What distinguishes The Kailedy from the gospels of Matthew, Mark, Luke and John is that it contains far more material, including many biographical details not found elsewhere. For instance, there is much more information about John the Baptist/John of the Wilderness which we are told was ‘brought to these shores by Aristolas’ (one of the Britain Book authors); we are told that Jesus’ mother Mary was a virgin only in the sense that she had once been ‘a virgin pledged to God and the temple by her father’; that the wise men from the east were ‘men of Sastera … and of Nimrod who carried the cross of fire’; that Jesus was brought up in Genesareth and trained to make ploughs; that at the time his father died he was working as a craftsman among the Kenites; that ‘he was a man of long silences and many thought him strange’; that he was not the only healer in his country - there were others, too; that he did not always heal a person, for ‘in some it created a disturbance, while many were not cured because this would have done them more harm than good’; even that he loved boats and swimming. In The Kailedy the details surrounding his death and resurrection imply that he did not die on the cross. Above all, The Kailedy shows how Jesus’ teachings were grafted on to druidic and Celtic beliefs to create the Celtic Church of Britain which preceded the Roman Church by several hundred years.
Copyright(c)Yvonne Whiteman 2015