Faithists (also called Believers or I’hins in the historical narrative) = the chosen spiritual people who covenant directly with Jehovih (the true, unseen Creator).
The faithful (I’hins/Faithists) are saved in ships and become the seed of renewal.
The farmers were very aware of the elves, fairies, gnomes, salamanders, undines and other nature spirits, and would co-operate with them.
The King Solomon Myth: Early folklore features King Solomon—aided by angels or jinn—possessing a majestic carpet that could carry his entire army.
Noe (I’hin Prophet)
Abram lived among the Listians (a group linked to I’hin or Faithist lineages), working as a basket maker (and seller of baskets/trinkets) in the forests.
The nether Lords of the Fires (the Gnomes and fire Elementals) are preparing their magic Agneyastra (fire-weapons worked by magic).
The I'hins (Faithists) were saved in 138 ships, carrying pairs of living creatures and food supplies.
If religious views are considered, they are demons or jinn.
But as the light of a full grown man differ from that of a child’s, so, in different degree, was the light of men; and those with the higher light were called Faithists (I’hins) [Abel], because they perceived that Wisdom shaped all things and ruled to the ultimate glory of the All One; but those of the lesser light were called Cain, the druk, because their trust was more in corporeal than in spiritual things.
Oahspe describes Jaffeth’s creation, its settlement by I’hins and I’huans, its spiritual challenges under false gods, and its restoration through prophets like Chine (~1,400 BCE).
It supports I’hins, I’huans, and early civilizations.
“Jaffeth, called Chine’ya in part, bore I’hins and I’huans.
First, Jaffeth welcomes I’hins from Pan.
“Angels brought I’hins to Jaffeth.
Oahspe presents Jaffeth as a post-flood continent, home to I’hins and I’huans, where Faithism thrives despite false gods like Te-in.
Ham primarily corresponds to the African continent and serves as a significant setting for the development of human populations, particularly the I’hins and Druks, under Jehovih’s guidance.
Ham supports diverse tribes, including I’hins and Druks.
“Ham bore I’hins and Druks.
First, Ham receives I’hins from Pan.
“Angels led I’hins to Ham.
“Ham’s I’hins sowed Faithism’s seeds.
Oahspe portrays Ham as a post-flood continent, home to I’hins and Druks, where Faithism takes root despite druj influence.
Oahspe details Shem’s role as a new home for the I’hins and later I’huans, its spiritual history, and its influence through prophets like Zarathustra and Capilya.
It supports diverse human populations, including I’hins and I’huans.
“Shem, called Vind’yu in part, bore the I’hins and I’huans.
First, Shem receives I’hins from Pan.
“Angels carried I’hins to Shem.
Oahspe portrays Shem as a post-flood continent, home to I’hins and I’huans, where Faithism flourishes despite false gods.
Angels inspire them to evolve into I’hins, Jehovih’s chosen.
They raised up the I’hins to know Jehovih.”
However, Jehovih spares selected I’hins.
“Angels carried the I’hins from Pan.
It shapes Faithism’s foundation through the I’hins.
The I’hins carried Jehovih’s light to all lands.”
Oahspe portrays Pan (Whaga) as the first landmass, home to the Asu and I’hins, and the birthplace of Faithism.
Together, they sustain Faithism across cycles, from the I’hins (~27,000 BCE) to the Kosmon Era (143 A.K.
Creator of All: Jehovih creates the physical universe, planets (including Earth), and all races (Asu, I’hins, I’huans, Druks) through His vortexya and angelic hosts (Oahspe: Book of Sethantes, Chapter V).
Foundation of Faithism: Jehovih is the heart of Oahspe’s monotheistic Faithism, with His worship unifying I’hins, I’huans, and redeemed Druks across cycles (Oahspe: Book of Knowledge, Chapter III).
In the Oahspe: A New Bible, the Asu are the earliest human race, described as primitive, animal-like beings without spiritual perception or advanced intellect, existing before the creation of the I’hins.
Non-Spiritual: Unlike later races (I’hins, I’huans), Asu have no capacity for communing with Jehovih or His angels, making them spiritually inert (Oahspe: Book of Sethantes, Chapter V, verses 3–5).
Lack of Spiritual Potential: Asu are incapable of worshiping Jehovih or forming spiritual connections, distinguishing them from the I’hins, who are created as Jehovih’s chosen (Oahspe: Book of Sethantes, Chapter VI).
Precursors to I’hins: Under Sethantes’ guidance (~27,000 BCE), angels select certain Asu to produce the I’hins, a small, spiritually pure race, through inspired mating.
Citation: Book of Sethantes, Chapter V (approximate):“And Jehovih’s angels went among the Asu, and chose of them such as were fit, and caused them to bring forth a new race, called I’hin, who could hear the voice of the Great Spirit.”
Relation to Druks: Asu who do not contribute to the I’hins’ creation either perish or evolve into Druks, a race with slightly more capacity but still spiritually limited, by the Cycle of Aph (~24,000 BCE) (Oahspe: Book of Aph, Chapter III).
Citation: Book of Aph, Chapter III (approximate):“And after the flood, the Asu were no more upon the earth, for they had perished, save where they had mingled with the I’hins, and their offspring were of the Druks.”
Their primitiveness highlights the divine progression toward I’hins and I’huans.
Contrast to Faithism: Their lack of spiritual capacity underscores the importance of I’hins’ role in strengthening Jehovih’s worship, as Asu cannot contribute to Faithism or counter druj influence (Oahspe: Book of Sethantes, Chapter VI).
Oahspe: Book of Sethantes, Chapter V–VIII (Asu creation, transition to I’hins, lack of druj influence)
In Oahspe, the Asu are the primitive, animal-like first human race, lacking spiritual capacity and serving as the foundation for later races like I’hins and Druks.
In the Oahspe: A New Bible, the I’hins, I’huans, Druks and Yaks are distinct human races or groups that play critical roles in the spiritual and physical evolution of Earth, as described within Oahspe’s cosmological framework.
Creation: The I’hins are created by Jehovih during the Cycle of Sethantes (~27,000 BCE), as the first spiritually capable human race after the primitive Asu (animal-like humans without spiritual perception) (Book of Sethantes, Chapter V).
Divine Intervention: Angels, under Sethantes’ direction, facilitate the I’hins’ creation by inspiring selected Asu to produce offspring with enhanced spiritual faculties (Book of Sethantes, Chapter V, verses 3–5).
Physical Traits: I’hins are described as small in stature, delicate, and light-skinned, often with a holy or pure appearance (Book of Knowledge, Chapter III).
Cultural Practices: I’hins live communally, practicing non-resistance, charity, and vegetarianism, avoiding violence and materialism (Book of Aph, Chapter III).
Spiritual Guides: I’hins serve as Jehovih’s instruments to teach other races (Asu, Druks, later I’huans) about monotheism, spiritual laws, and civilized behaviors (Book of Sethantes, Chapter VI).
Custodians of Faithism: Throughout Oahspe’s cycles, I’hins maintain Jehovih’s covenant, resisting idolatry even under oppression, as seen during Egyptian bondage (Book of Cpenta-armij, Chapter IV).
Survivors of Cataclysms: I’hins are divinely protected during major floods, such as Aph’s submersion of Pan (24,000 BCE) and Noe’s flood (4,000 BCE), relocating to regions like Shem, Ham, Jaffeth, and Arabin’ya (Book of Aph, Chapter III; Book of the Arc of Bon, Chapter IV).
Interaction with Other Races: I’hins intermarry with Druks and Asu under divine guidance, producing the I’huan race, but are instructed to maintain their purity to preserve their spiritual role (Book of Knowledge, Chapter III).
I’hins intermarry with Druks and Asu under divine guidance, producing the I’huan race, but are instructed to maintain their purity to preserve their spiritual role (Book of Knowledge, Chapter III).
The I’hins are the foundational race for Oahspe’s spiritual narrative, embodying Jehovih’s ideal of purity and devotion.
in 2025), where Faithist principles trace back to I’hin teachings (Book of Knowledge, Chapter I).
See also: Djinn/Jinn (Widespread in Islamic Mythology)
Creation: The I’huans emerge as a race resulting from the intermingling of I’hins with Druks or other human groups, beginning around the post-flood cycles (~15,000–12,000 BCE) under Etherean Gods like Osire and Fragapatti (Book of Knowledge, Chapter III; Book of Sapha, Chapter V).
Divine Purpose: Their creation is part of Jehovih’s plan to produce a robust race capable of advancing civilization while retaining some I’hin spiritual traits (Book of Sapha, Chapter III).
They are physically stronger and taller than I’hins, suited for labor and leadership in diverse societies (Book of Knowledge, Chapter III).
Spiritual Capacity: I’huans have a mixed spiritual capacity, inheriting some I’hin sensitivity to Jehovih but often inclined toward materialism due to their Druk ancestry.
Intermediaries: I’huans bridge the spiritual purity of I’hins and the materialism of Druks, spreading Faithist teachings but also falling under false gods’ sway, necessitating interventions by prophets (Book of Wars Against Jehovih, Chapter XLVIII).
Population Growth: I’huans become the dominant race in many regions, outnumbering I’hins due to their physical vitality and adaptability (Book of Knowledge, Chapter III).
Creation: Druks evolve from the Asu or their descendants, emerging as a distinct group around the Cycle of Aph (~24,000 BCE) or earlier, after the I’hins (Book of Aph, Chapter III).
They are humans with limited spiritual capacity, often resulting from I’hin-Druks intermingling gone astray or natural progression (Book of Knowledge, Chapter III).
Natural Development: Unlike the divinely crafted I’hins, Druks develop through less direct angelic intervention, reflecting a lower spiritual grade (Book of Sethantes, Chapter VII).
They are physically strong but lack the I’hins’ delicate appearance (Book of Knowledge, Chapter III).
They often worship false gods or spirits, lacking Faithist principles unless guided by I’hins (Book of Aph, Chapter III).
Labor and Conflict: Druks provide physical labor in early societies but also cause conflict through their aggressive tendencies, necessitating I’hin guidance (Book of Sapha, Chapter III).
Intermingling with I’hins: Druks intermarry with I’hins, producing I’huans, which dilutes I’hin purity but expands human populations (Book of Knowledge, Chapter III).
Redemption Potential: Despite their low grade, Druks are redeemable, with angels working to elevate their spirits in the heavens or through I’hin influence (Book of Sethantes, Chapter VIII).
Their intermingling with I’hins creates I’huans, advancing civilization but complicating Faithism’s spread.
Yaks play a significant role in Oahspe’s narrative of human evolution, interacting with the I’hins (a sacred, small-statured race) and Druks (a spiritually degraded race).
Next, Yaks threaten I’hins.
“Yaks pursued I’hins.
Ashars protect I’hins from harm.
“Ashars guarded I’hins from Yaks.
Yaks clash with I’hins.
I’hins’ small stature makes them vulnerable.
“I’hins fled from Yaks.
Angels guide I’hins to safety.
“Angels led I’hins to safe lands.
Moreover, Yaks contrast with I’hins.
“I’hins shone with Jehovih’s light.
“Yaks dwindled as I’hins grew.
They tower over I’hins.
They dwarf I’hins and Druks.” Book of Sethantes, Plate 4, p.
Oahspe portrays Yaks as a monstrous, beast-like race from Asu, threatening I’hins and mingling with Druks.
Oahspe: Book of Sethantes, Chapter V–VI (I’hins’ creation, role)
Oahspe: Book of Aph, Chapter III (I’hins’ survival, Druks’ emergence)
Oahspe: Book of the Arc of Bon, Chapter I–IV (I’hins and I’huans in Noe’s cycle)
The I’hins, I’huans, and Druks are integral to Oahspe’s narrative, representing stages of human spiritual and physical evolution.
I’hins are Jehovih’s pure guides, I’huans bridge spirituality and civilization, and Druks embody materialism, driving cycles of decline and redemption.
It may refer to an ancestral figure, a Faithist leader, or a symbolic name within the I’hin or I’huan lineage in Arabin’ya or Egypt.
Without a direct reference, Baksa likely represents an early progenitor in the Faithist genealogy, possibly linked to the I’hins who settled in Arabin’ya after Noe’s flood (~4,000 BCE) (Book of the Arc of Bon, Chapter IV).
Oahspe often highlights chosen lineages (e.g., I’hins) to carry out Jehovih’s work, as seen with Noe and Zarathustra (Book of God’s Word, Chapter I).
Moses: Moses is a key prophet in Oahspe, described as a “man wise in the laws of the I’hins and strong in faith,” who liberates the Faithists (~1,400 BCE) (Book of Cpenta-armij, Chapter IV).
I’huan: The I’huan are a race in Oahspe, distinct from the I’hins (small, pure race) and druks (less spiritual humans).
I’huans are described as a mixed or robust race, often large and capable, resulting from intermingling of I’hins and druks (Book of Knowledge, Chapter III).
Moses’ identification as an I’huan suggests he belongs to this group, possibly with I’hin ancestry given his Faithist role.
They appoint officers such as asaphs (collectors of deceased souls), ashars (guardian angels), and loo’is (angels guiding mortal leaders) to maintain spiritual order and protect the I’hin race, Jehovih’s chosen people.
Zarathustra, a mortal of the I’hin race or their descendants, is chosen by Jehovih as a prophet to lead humanity in Vind’yu (India/Persia) during the cycle of Zarathustra (~3,000 BCE) (Book of God’s Word, Chapter I).
Noe himself is not portrayed as a detailed mortal prophet with extensive personal biography in the text; rather, the narrative emphasizes angelic intervention, the preservation of the I'hin (a spiritually pure race devoted to Jehovih), and the relocation of survivors.
The I'hins (small-statured, spiritually advanced people, often called Faithists) were preserved through divine guidance.
Unlike the biblical account, which emphasizes a single ark with animals and Noah's family, Oahspe's version focuses on saving the I'hins and righteous mortals under angelic direction, with less emphasis on a literal single boat carrying paired animals.
Deliverance of the I'hins: The faithful are guided to safety via the arc and angelic aid, preserving Jehovih's teachings of monotheism, non-resistance, and purity.
Relocation and New Foundations: Survivors establish communities in new regions, influencing later civilizations (with I'hin/Faithist seeds in places like Jaffeth).
It preserves the I'hin race and Faithist principles, setting patterns for future prophets and civilizations.
Focus is on saving the I'hins/Faithists (a specific pure race) rather than one family and animals.
Ashars: Guardian angels assigned to protect mortals, particularly the I’hin race, from drujas (chaotic, low-grade spirits).
Fragapatti’s primary mission is to address the post-flood chaos caused by the intermingling of the I’hins (Jehovih’s chosen, spiritually pure race) with the druks (less spiritual humans), which leads to societal hierarchies and spiritual decline (Book of Sapha, Chapter III).
Fragapatti inspires the I’hins to maintain their Faithist communities, teaching non-resistance, charity, and monotheistic worship of Jehovih (Book of Sapha, Chapter IV).
His influence helps preserve the I’hins’ role as spiritual guides, though the druks’ growing dominance poses challenges.
Reorganization of the Heavens: Fragapatti arrives to find Earth’s heavens in disarray due to post-flood chaos and the intermingling of I’hins and druks (Book of Sapha, Chapter II).
He ensures that the I’hins guide these societies toward Faithist principles, though materialistic tendencies emerge, foreshadowing Anuhasaj’s later corruption.
His compassion is evident in his efforts to protect the I’hins and liberate souls from druj bondage.
Fragapatti’s efforts delay the rise of false gods, though the intermingling of I’hins and druks sets the stage for Anuhasaj’s rebellion.
His legacy influences subsequent cycles, including Noe’s (4,000 BCE), by maintaining the I’hin race as Jehovih’s chosen.
He appoints a hierarchy of officers, including asaphs (collectors of deceased souls), ashars (guardian angels), and loo’is (angels guiding mortal leaders), to maintain spiritual order and protect the I’hin race, Jehovih’s chosen people.
He also rescues the I’hins from the flood, guiding them to new lands (Shem, Ham, Jaffeth) to preserve their Faithist traditions.
Aph’s influence extends to Earth, where he inspires the I’hins to maintain their worship of Jehovih as the Great Spirit, free of idolatry (Book of Aph, Chapter III).
Rescue of the I’hins: Aph ensures the survival of the I’hin race, guiding them to safety in new regions like Shem (Asia), Ham (Africa), and Jaffeth (China/East Asia) (Book of Aph, Chapter III).
Compassion and Justice: Despite the severity of the flood, Aph’s actions are driven by compassion for the I’hins and a desire to save humanity from spiritual bondage.
The submersion of Pan, referenced by Atavia, resets Earth’s trajectory, preserving the I’hins and their Faithist teachings.
Noe leads the I’hins through a second flood, building on the foundation laid by Aph and others.
Aph’s guidance of the I’hins to new lands parallels Poseidon’s occasional role as a protector of seafarers and founder of new settlements.
Noah (Biblical Tradition): Noah, as a flood survivor, could parallel Aph’s role in guiding the I’hins, but Noah is a mortal prophet, not a divine figure like Aph, and his flood is later (~4,000 BCE).
Vishnu (Hindu Mythology): Vishnu, in his Matsya avatar, guides Manu through a flood, resembling Aph’s role in saving the I’hins.
Aph, as an Etherean God in Oahspe, plays a crucial role around 24,000 BCE by initiating the submersion of Pan to cleanse Earth of spiritual corruption, reorganizing the heavens, and guiding the I’hins to new lands.
One of Sethantes’ most significant acts is overseeing the creation of the I’hin race, a small, spiritually pure group of humans designed to be Jehovih’s chosen people (Book of Sethantes, Chapter V).
The I’hins are distinct from the earlier Asu (primitive humans without spiritual capacity), as they are endowed with the ability to perceive spiritual truths and worship Jehovih.
Sethantes, through Jehovih’s angels, guides the I’hins to establish early communities, teaching them language, rituals, and the principles of Faithism (monotheistic worship of Jehovih without idols).
He ensures that the I’hins teach the Asu to cultivate food, build shelters, and avoid violence, laying the foundation for agriculture and proto-civilizations.
Creation of Humanity: Sethantes oversees the transition from Asu (animal-like humans) to the I’hins, a race capable of spiritual communion with Jehovih (Book of Sethantes, Chapter V).
This act, guided by Jehovih’s will, marks the beginning of human spiritual history, with the I’hins as the first Faithists.
Teaching and Organization: Sethantes instructs the I’hins in the commandments of Jehovih, including non-resistance, charity, and communal living (Book of Sethantes, Chapter VI).
He leaves Earth in a state of spiritual order, with the I’hins established as Jehovih’s chosen people.
His care for the I’hins and newly deceased souls reflects his compassion (Book of Sethantes, Chapter V).
His creation of the I’hin race and the heavenly kingdom of Hored sets the stage for all subsequent cycles, including those of Aph, Thor, Osire, and Noe.
Sethantes’ creation of the I’hins and organization of Hored mirror Brahma’s role in creating humanity and the cosmos, as described in texts like the Brahmanda Purana.
My Opinion on the Best Comparison: Brahma is the most fitting comparison due to his role as the creator who establishes the cosmic and human framework, mirroring Sethantes’ foundational work in creating the I’hins and Hored.
His creation of the I’hin race, establishment of Hored, and initiation of resurrection set the stage for all subsequent cycles, including those of Aph, Thor, Osire, and Noe.
He works to save remnants of humanity, particularly the I’hins (a sacred race), and guide them to new lands.
He works to mitigate the effects of this cataclysm, saving remnants of humanity (e.g., the I’hins) and guiding them to new lands.
Early humans (Asu) begin to develop speech and rudimentary societies, guided by the I’hin race, a small, spiritually pure group created by Jehovih.
Saves the I’hins and establishes new settlements, guiding survivors to regions like Shem, Ham, and Jaffeth.
Promotes agriculture, proto-civilizations, and early temples among the I’hins, who teach Faithism to emerging human groups.
Builds temples of learning for astronomy, mathematics, and spiritual laws, advancing I’hin-guided societies.
Early monarchies and societal hierarchies emerge as druks gain prominence, leading to tensions with the I’hins.
Prophet: Noe (I’hin Prophet)
Noe, guided by Jehovih’s angels, leads the I’hins through a second major flood, the submersion of Pan, caused by spiritual imbalances from Anuhasaj’s influence.
Constructs an “arc” (symbolic or physical vessel) to save the I’hins, relocating them to Shem, Ham, and Jaffeth (Asia, Africa, Europe).
Significance: Noe’s cycle is a pivotal moment of preservation, ensuring the survival of Faithist teachings and the I’hin race amidst a second flood, distinct from Aph’s earlier cataclysm.
Citation: Oahspe: Book of the Arc of Bon, Chapter I, verses 1–3: “In the cycle of Bon, six thousand years before the Kosmon Era, the continent of Pan, in the Pacific Ocean, was inhabited by a people called the I’hins...
And Jehovih sent His angels to Noe, an I’hin prophet, to deliver His chosen from the flood that was to come upon the earth.” Also supported by Book of Cosmogony and Prophecy, Chapter III, verse 4 and Book of Wars Against Jehovih, Chapter XLVIII, verse 5.
I’hins continue to guide humanity, though druks increasingly dominate.
The I’hins lived in clothed cities, farming grains and weaving cloth, eating no flesh.
I'hin stood aloof from the Asu'ans, and was holy; but your* brother, dwelt with them and brought forth unto destruction.
The sacred people, the I'hins, had nothing; they were unmolested.
I will raise up one man out of the seed of the I'hins; and, Oas, the mighty city, should fall before his hand.
And search you out seed of the I'hin race, and by inspiration lead them to the fairest daughters of I'hua, in the city of Oas; and they should be tempted, and anon a quickened fruit should ripen in the city, sons and daughters.
Again go you* to the I'hins, and by inspiration bring others and have them tempted by the improved fruit.
So Zarathustra wandered beyond the Forest of Goats, and came to Hara'woetchij, to the south of the mountains of Oe'tahka, where were three large cities and twelve small ones, inhabited by I'hins.
And the Lord had been with the I'hins, and foretold them Zarathustra was coming, so that it was proven on both sides.
Him should you anoint as a priest according to the I'hin laws; and thou should teach him the rites and ceremonies of the ancients.
Accordingly Zarathustra was made a priest and was otherwise accepted as an I'hin, and bestowed under the rod with water and with fire.
Seven years Zarathustra remained with the I'hins, fasting and praying, and singing and dancing before the Lord.
And angels of the I'hin race will come to them; and of the I'huans, and of all other peoples whereof mention is made in this OAHSPE.