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.
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 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, slender, and light-skinned (First Book of the First Lords, Chapter II).
The I'hins were white and yellow, but the druks were brown and black; the I'hins were small and slender, but the druks were tall and stout.
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).
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 new tribe from the intermingling of I’hins with druks, in the time of the first Lords (First Book of the First Lords, Chapter III).
And there began to be a new tribe on the earth; and they were called I'huans, because they were half-breeds, between the druks and I'hins.
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.
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.
The Lord said: Long have I prophesied through my chosen, the I'hins.
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.
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.
And the Lord said: Because they are the fruit of incest, and not capable of speech, nor of eternal life in heaven, the I'hins should make servants of them.
God commanded the I’hins to make eunuchs of the Yaks and to use them as servants.
God had commanded the I'hins to make eunuchs of the Yaks, the monstrosities, and use them as servants; for the Lord saw that the Yaks were not capable of everlasting life in heaven.
In a great famine the Yaks and the druks died off by tens of millions, while the I’hins were spared.
Nevertheless, the I'huans suffered less; and the I'hins not at all.
They could not speak, they served the I’hins, and most of them died off in a famine.
Oahspe: Book of Sethantes, Chapter V–VI (I’hins’ creation, role)
Oahspe: Book of Aph, Chapter III (I’hins’ survival, Druks’ emergence)
Oahspe: First Book of the First Lords, Chapters II–IV (I’hins, I’huans, druks and Yaks)
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.
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 Fragapatti).
Fragapatti inspires the I’hins to maintain their Faithist communities, teaching non-resistance, charity, and monotheistic worship of Jehovih (Book of Fragapatti).
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 Fragapatti).
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.
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.
And they comprised all the inhabitants, save the I'hins, in all the land.
Hin'Kwa (Zerl).
THE SACRED PEOPLE, I’HINS, OR MOUND-BUILDERS.
But a real and wholly acting Daeva is a sodomite.
Druks and Daeva druks, sinful men.
The opposers in heaven to the Fravashi were: The Daeva, Pairika, Cathra, Kaoza and the Karapana.
Him inspire you**** to an I'hin woman for my voice.
The loo'is perceived what manner of man he was, and they led him to take an I'hin woman to wife, and she bore him a son, Hasumat.
Him they also inspired to take an I'hin woman to wife, and she bore a son, Saichabal, who was guarded in the same way.
And Edamas bore a son by an I'hin father without marriage, and she called his name Levi, signifying joined together (because his toes were not separate on the right foot, nor the fingers separate on the right hand).
Levi, being of the fourth birth of I'hin blood, was not acknowledged an heir of the chosen race, the Faithists.
Levi, not being eligible to a Faithist wife, was inspired by the loo'is to take an I'hin, Metissa, to wife.
And the mounds and tree-temples of the I'hins, the sacred people, small, white and yellow; the forefathers and foremothers of the great I'huan race, the half-breeds, between the brown burrowers in the earth and the I'hins.
And oft these traveling hunters dwelt with the sacred little people in the wilderness, the I'hins, whom Jehovih had taught to charm even the great serpents and savage lions and tigers to be their friends and worshippers.
And herefrom sprang a people called Listians, who, living mostly in the forests, went naked, to whom the I'hins taught the secret of CHARMING AND SACRED HAND POWER, who worshipped Jehovih, owning no man nor God as master, for which the Great Spirit named them SHEPHERD KINGS, for they ruled over flocks of goats, which supplied them with milk, and butter, and cheese, and wool for cloth for crotch-clothes, the only covering they wore.
Arabin'ya had four kinds of people within her regions: The I'huans, the Listians, the I'hins, and the brown burrowers in the ground, with long noses and projecting mouths, very strong, whose grip of the hand could break a horse's leg.
But the chief part of all the people in Arabin'ya were I'huans, of color and size and figure like the Parsi'e'ans, being also the offspring of the I'hins and the brown earth burrowers, the hoodas, from whom they inherited corporeal greatness, even as from the I'hins they inherited holiness of spirit.
And there came a woman of Che Song, named Ha-se, an I'hin, through whom the Voice was regained.
From the line of Ha Fung sprang Enam-jo and Ze'zoo (half I'hin).
In Sadr the line was lost, but through his daughter Bar-bar regained through the I'hins in the land of Goats, where the Listians lived, having fled from the tyranny of the kings of Oas.
And here the line ran by female heirs, beginning in Rac-ca's daughter, Hess, from whom was descended Gil-gil, from whom was descended Thussa, from whom was descended She, from whom was descended seven generations in su-is; and it was lost in We-ta-koo, but regained again through I'hin seed, and appeared in Reboth, and again su-is extended through these generations: Arfaxad, Sala, Eber, Peleg, Roo, Sa-rug, Na-hor and Terah; but in Terah the line was lost, but regained by I'hin seed, from whom sprang Geth, from whom sprang Choe, from whom sprang Gus, from whom sprang Ra-bak, from whom sprang Ya-shem, and by I'hin seed sprang Ti-lot, and by I'hin seed Shi-ar, and by I'hin seed Shir-ra, from whom descended Na-hor the second, from whom sprang Abram.
The Light by the Voice was lost in the sixth hundredth year after Zarathustra, but regained in Romsat by the I'hins, whence came the tribe Lo-jon, who begat Thonegalahogreif, who begat Subinij, and from him to Wowthutchi-subinij, which were forty-four generations, the Voice always came to the chief rab'bah.
In Chusa-king the Voice was lost, but again restored by the I'hins, whose heirs were called Wah-sin-chung, who begat Avar, who begat Irigavagna, who begat Ben-haoma, from whom was descended thirty generations, the chief rab'bah of whom could hear the Voice.
Through the descendants of Romsat the Voice was again regained by the I'hins, through a tribe called Shriviyata, who begat Them-saga, who begat Friavamargalum, who bred with the I'hins and begat Thace, who begat with the I'hins Anu, who begat the I'hins Maha, who begat with the I'hins Brah, who had both voice and power from the Father.
Romsat had prophesied, moreover: With the coming of Brahma is the end of the I'hin race in Shem (Vind'yu).
She was of the I'hins.
The Creator looked, and lo and behold, the I'hins of Guatama stood before Him, the little people, white and yellow.
Gitchee (God) said: Because you hast answered Me in faith, O earth, your*** ong-wee (talking animals) should be called I'hin.
Then Gitchee (God) called the I'hins together, and said they were good; even the handsomest of all created creations.
And they obeyed God's commands; but the dumb earth cast clouds upward, and blinded the ways of the I'hins, and they strayed away from the mounds, and came to black druks, which speak not; have no words; being dumb like the black mud of the earth where they burrowed.
In the darkness of the earth the I'hins mingled with the druks, and lo and behold, a second born speaking animal (ong'wee, or Indian) stood upon the earth, tall, and red, and strong, swift and handsome.
I blame you* not, O I'hin!
Call them I'hua; for they should be protectors over My chosen, the I'hins, forever.
And the I'hins taught them in all things, so they became an honor on the earth and a glory unto the Creator; but they were mixed so together that one tribe had no preference over another.
The Great Spirit saw the tribes of Honga, they that stuck most to the I'hins, the sacred little people, white and yellow, oft marrying with them, thus preserving the stock to the Hand and Voice.
Of the I'hin my mother; of the I'huan my father.
In Jaffeth I have raised up a man named Po, an I'huan of the I'hin side, of grade ninety-five.
In Arabin'ya I have raised up a man named Abram, an I'huan of the I'hin side, of grade ninety-five.
In Vind'yu I have raised up a man named Brahma, an I'huan of the I'hin side, of grade ninety-nine.
I Guatama I have raised up a man named Eawahtah, an I'huan of the I'hin side, of grade ninety-five.
God said: So the heaven of the earth hath fallen to the earth, save the I'hins and the far-off I'huans, whose spirits my Lords gather in and prepare for the after resurrection.
History should no longer be locked up privately with the chosen race, the I'hins; but it should stand before both saints and sinners.
You should prove the resurrection before these stubborn kings, the slaughterers of men, that they may say, not as the I'hins, we believe the soul immortal, because handed down from the ancients, but because it hath been demonstrated before our eyes.
God said: To reach the fourth grade, will require five generations, which should spring from the I'hin race commingling with the I'huans.
All of which groups were named by the Gods and Lords of the intermediate worlds during the time of the Yi-ha language amongst mortals, being named after the amalgamation of the tribes of I'hins, every syllable, in former ages, being one tribe, whereof the Gods have made this testimony to endure from before the time of Fragapatti and Zarathustra, wherein it may be proven to mortals and spirits that this division of the spirit world was revealed to man at the time language was carried to its highest compounding.3
But it came to pass in course of time the evil voice (satan) encompassed the earth about with serpents that spake like men and angels, and the serpents made friends with All Evil, Father of Anra'mainyus; and the women of the tribes of A'su went and tempted the first men, the I'hins, whereby there was born into the world evil offspring.
And in answer to the Lord a seraphim, a mighty fire-ship, came down out of the sun region, opening the flood-gate of heaven with a sea of water, and all the people perished, save the I'hins, the sacred people, friends of the Lord of earth.
But as for the I'hins, being drunk, I will forgive them.
And it came to pass that the I'hins filled the country far and near with cities; and yet, in all the while, they killed nothing that had been created alive to breathe, on the earth, or in the water, or in the air above.
In the early days of the I'hins, the Lord spake through the chief prophet, saying: When the inhabitants of one city or tribe marry with those of another city or tribe, behold, it is but just that the names of father and mother be given to the offspring.
Of all colors (black, white, yellow, copper, red and brown) were the tribes of Ham; nevertheless, they were I'hins (Faithists), having flat nails and short arms, and of such as desired to acquire knowledge.
Of the I'hins, I provided testimony in all the divisions of the earth, with long hair belonging to the tribes that worshipped Jehovih, that man of the kosmon era might perceive that the land whence they sprang is not above the water.
Now, in the midst of three great countries, Jaffeth, Shem and Ham, was the chief place of the I'huans, where they founded a new nation; and the Lord called them Parsi'e,7 signifying, warrior Faithists, because he created them as a shield, to guard his chosen, the I'hins.
The difference between the I'huans and the Parsi'e was that the I'huans lived near and about the I'hins, but the Parsi'e'ans lived in a nation by themselves.
Nevertheless, they were all of the same blood and kin, being half-breeds between the I'hins and the native druks; and they were large, and mostly of the color of new copper.
It is likely that the Par'si'e were so much under the influence of the I'hins, the sacred people, they also only went to war in defence.
God said: Without evil preserved I the I'hin race, as the foundation of my light, wherefrom I could reach forth to the tribes of darkness.
For illustration of which truth, I raised up separate from the world's people, the I'hins, who were my living examples of righteousness.
Think not, however, that the I'hins were the perfection of manhood and womanhood.
That I, your Lord, might show after-generations, first, that without my hand in the work, no good nor peace could come amongst men; and, second, that only by a race of I'hins, as examples of my power, through signs and miracles, could the barbarians be reached for their own good.
Not only did I leave the ruins of my cities which had no gates of entrance, and houses without doors of entrance, that you**** might have testimony of the race of I'hins, but I have shown you that only by such procedure could the barbarians be induced to a higher evolution.
Showing you, that even your wisest and most learned have no power in resurrection.9 Neither have I left any way open for the resurrection of barbarians, save by examples of Faithists (I'hins), who should practice righteousness and miracles.
And there should rise up those who will do these things, and they should succeed; and because of their success, they should also be testimony of the I'hin race, in whom I laid the foundation for the redemption of the whole earth.
Here follow, then, what became of these I'hins, to wit:
But hoping to preserve their seed to the Lord, many of them married with the I'huans; but their children became I'huans also, neither having the silken hair nor the musical voices of the I'hins, nor the light of the upper heavens.
The tribes that went in the two ships to the north land (Japan), no man could draw the line, after a thousand years, between them and the I'huans, for they mingled therewith, and were lost, as I'hins.
The sound, "An," sharp, plays a conspicuous part.11 Nevertheless in hundreds of years after, there came into Shem I'hins from Jaffeth who survived thousands of years.
God said: In the time of Osiris, your*** Lord provided for the light and knowledge, that had been with the I'hins, to be merged into the new races, the Ghans and I'huans.
Before this time, the I'hins could not inspire the barbarians to make leather and cloth; nor could they inspire them to industries of any kind in the way of virtue and peace.
Persuading them to industries, and peace and righteousness, after the manner of the I'hins.