Table of Contents
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.
These groups are introduced primarily in the Book of Sethantes, Book of Aph, Book of Knowledge, and other texts, each representing different stages of human development and spiritual capacity.
The I’hins
Origins
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). They are a divinely selected race, designed to be Jehovih’s chosen people for guiding humanity toward monotheistic worship.
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).
Characteristics
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). Their physical form reflects their spiritual purity and divine favor.
Spiritual Capacity: They possess a high spiritual perception, capable of communing with Jehovih’s angels and understanding divine laws. They are inherently Faithists, worshiping Jehovih as the Great Spirit without idols (Book of Sethantes, Chapter VI).
Cultural Practices: I’hins live communally, practicing non-resistance, charity, and vegetarianism, avoiding violence and materialism (Book of Aph, Chapter III).
Roles
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). They act as priests, teachers, and leaders in early human societies.
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).
Significance
The I’hins are the foundational race for Oahspe’s spiritual narrative, embodying Jehovih’s ideal of purity and devotion. Their guidance shapes early civilizations, influencing prophets like Noe, Zarathustra, and Moses (Book of God’s Word, Chapter I; Book of Cpenta-armij, Chapter IV). Their legacy persists into the Kosmon Era (143 A.K. in 2025), where Faithist principles trace back to I’hin teachings (Book of Knowledge, Chapter I).
See also: Djinn/Jinn (Widespread in Islamic Mythology)
The I’huans
Origins
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).
Characteristics
Physical Traits: I’huans are described as large, robust, and often dark-skinned or copper-skinned, as seen with Moses (Book of Cpenta-armij, Chapter IV). 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. They can be Faithists but are more susceptible to false gods’ influence (Book of Wars Against Jehovih, Chapter XLV).
Cultural Practices: I’huans develop early monarchies, cities, and agricultural systems, blending Faithist principles with practical governance. However, they also engage in warfare and idolatry under false gods like Anuhasaj (Book of Sapha, Chapter III).
Roles
Civilization Builders: I’huans lead the development of post-flood societies, establishing kingdoms and cultural advancements in regions like Vind’yu, Jaffeth, and Arabin’ya (Book of Sapha, Chapter IV). They are prominent in cycles like Noe’s (4,000 BCE) and Zarathustra’s (3,000 BCE).
Prophets and Leaders: Key figures like Moses, described as a “large, copper-skinned I’huan,” emerge from this race, indicating their capacity for divine roles when guided by angels (Book of Cpenta-armij, Chapter IV).
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).
Significance
I’huans represent a transitional race in Oahspe, balancing spiritual potential with earthly ambition. Their contributions to civilization and leadership (e.g., Moses, Capilya) advance Jehovih’s plan, but their susceptibility to idolatry drives cycles of divine correction (Book of Cpenta-armij, Chapter IV). Their legacy shapes the Kosmon Era, where their descendants embrace universalist Faithism (Book of Knowledge, Chapter I).
The Druks
Origins
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).
Characteristics
Physical Traits: Druks are described as large, coarse, and often dark-skinned, similar to I’huans but less refined. They are physically strong but lack the I’hins’ delicate appearance (Book of Knowledge, Chapter III).
Spiritual Capacity: Druks have minimal spiritual perception, prone to materialism, violence, and idolatry. They are easily influenced by drujas (chaotic spirits) and false gods like Anuhasaj (Book of Wars Against Jehovih, Chapter XLV).
Cultural Practices: Druks live in primitive or nomadic societies, engaging in hunting, warfare, and rudimentary agriculture. They often worship false gods or spirits, lacking Faithist principles unless guided by I’hins (Book of Aph, Chapter III).
Roles
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). Their wars and materialism drive spiritual imbalances, as seen before Noe’s flood (~4,000 BCE) (Book of the Arc of Bon, Chapter I).
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). This intermingling is both divinely sanctioned and problematic, leading to cycles of decline.
Followers of False Gods: Druks are primary followers of false gods like Baal, Ashtaroth, and Anuhasaj, contributing to idolatry and spiritual bondage (Book of Wars Against Jehovih, Chapter LII).
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).
Significance
Druks represent humanity’s baser tendencies in Oahspe, driving cycles of spiritual decline that require divine intervention (e.g., floods, prophets). Their intermingling with I’hins creates I’huans, advancing civilization but complicating Faithism’s spread. Their redemption reflects Oahspe’s universalist theme, culminating in the Kosmon Era where all souls progress (Book of Knowledge, Chapter I).
Yaks
In the Oahspe: A New Bible, Yaks are a monstrous, half-human, half-animal race that exists during the early history of humanity, particularly in the cycle of Sethantes (~27,000 BCE). Described as large, hairy, and beast-like, they are a product of crossbreeding between the primitive Asu (the first human race) and certain spiritual or animal influences. 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). The primary sources for Yaks are the Book of Sethantes and First Book of the First Lords, with visual references in Plates 3 and 4 (p. 77).
Nature of Yaks
Jehovih creates Yaks as a distinct race. They descend from Asu through unnatural unions.
“Yaks came from Asu’s seed. They mixed with beasts, becoming monstrous.” Book of Sethantes, Chapter V
Yaks possess large, hairy bodies. They resemble animals more than humans.
“Yaks stood tall, covered in hair. Their faces bore beastly features.” First Book of the First Lords, Chapter I
They lack spiritual awareness. Yaks live by instinct, not Jehovih’s light.
“Yaks knew not Jehovih. They roamed like wild creatures.” Book of Sethantes, Chapter VII
Yaks cannot speak clearly. Their vocalizations are grunts and growls.
“Yaks uttered coarse sounds. Speech was beyond their grasp.” First Book of the First Lords, Chapter II
Role of Yaks
First, Yaks inhabit early Earth. They roam forests and plains with Asu.
“Yaks dwelt in wild places. They shared lands with Asu.” Book of Sethantes, Chapter V
Next, Yaks threaten I’hins. Their size and aggression endanger the sacred race.
“Yaks pursued I’hins. They sought to destroy Jehovih’s chosen.” First Book of the First Lords, Chapter I
In addition, Yaks breed with Druks. This produces mixed offspring, further degrading spirituality.
“Yaks mated with Druks. Their progeny grew dark and wild.” Book of Sethantes, Chapter VII
However, angels limit Yaks’ influence. Ashars protect I’hins from harm.
“Ashars guarded I’hins from Yaks. Jehovih’s angels stood watch.” Book of Sethantes, Chapter II
Interactions with Other Races
Yaks clash with I’hins. I’hins’ small stature makes them vulnerable.
“I’hins fled from Yaks. Fear gripped Jehovih’s sacred race.” First Book of the First Lords, Chapter I
Yaks coexist with Druks. Both races share low spiritual states.
“Yaks and Druks roamed together. Darkness bound their souls.” Book of Sethantes, Chapter VII
Angels guide I’hins to safety. They separate them from Yaks’ reach.
“Angels led I’hins to safe lands. Yaks could not follow.” First Book of the First Lords, Chapter II
Yaks rarely interact with Asu. Asu’s primitive state avoids conflict.
“Asu crawled, unnoticed by Yaks. They dwelt apart.” Book of Sethantes, Chapter V
Significance of Yaks
Yaks represent spiritual regression. Their beastly nature warns against darkness.
“Yaks showed man’s fall. They strayed from Jehovih’s path.” Book of Knowledge, Chapter III
Moreover, Yaks contrast with I’hins. They highlight Faithism’s purity.
“I’hins shone with Jehovih’s light. Yaks wandered in shadow.” First Book of the First Lords, Chapter I
In addition, Yaks fade over time. Jehovih’s plan reduces their numbers.
“Yaks dwindled as I’hins grew. Jehovih cleansed the Earth.” Book of Sethantes, Chapter VIII
Finally, Yaks’ legacy informs Kosmon (143 A.K. in 2025). They caution Faithists.
“Kosmon recalls Yaks’ darkness. Faithists choose Jehovih’s light.” Book of Knowledge, Chapter I
Visual Representation
Oahspe includes a plate illustrating Yaks’ size and form. They tower over I’hins.
“Plate 4 shows Yaks’ stature. They dwarf I’hins and Druks.” Book of Sethantes, Plate 4, p. 77
Sources
- Oahspe: Book of Sethantes, Chapter II, V, VII, VIII, Plate 4, p. 77
- Oahspe: First Book of the First Lords, Chapter I, II
- Oahspe: Book of Knowledge, Chapter I, III
Conclusion
Oahspe portrays Yaks as a monstrous, beast-like race from Asu, threatening I’hins and mingling with Druks. They lack spiritual light, symbolizing regression. Angels protect Faithists from them, and their numbers dwindle. Yaks’ legacy warns Kosmon-era (143 A.K. in 2025) Faithists to uphold Jehovih’s worship. All claims are traceable to Oahspe’s text. For further details, let me know.
Comparative Overview
| Aspect | I’hins | I’huans | Druks |
|---|---|---|---|
| Origin | Created by Jehovih (~27,000 BCE) | I’hin-Druks intermingling (~15,000 BCE) | Evolved from Asu (~24,000 BCE) |
| Physical Traits | Small, light-skinned, delicate | Large, copper-skinned, robust | Large, coarse, dark-skinned |
| Spiritual Capacity | High, Faithist, angel-sensitive | Mixed, Faithist but materialistic | Low, prone to idolatry, druj-influenced |
| Role | Spiritual guides, covenant keepers | Civilization builders, prophets | Laborers, conflict drivers, redeemable |
| Significance | Foundational for Faithism | Bridge spiritual and material worlds | Drive cycles of decline and redemption |
Sources
- 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 Sapha, Chapter III–V (I’huans’ origins, societal roles)
- Oahspe: Book of the Arc of Bon, Chapter I–IV (I’hins and I’huans in Noe’s cycle)
- Oahspe: Book of Cpenta-armij, Chapter IV (Moses as I’huan, Faithist liberation)
- Oahspe: Book of Wars Against Jehovih, Chapter XLV–LII (Druks’ idolatry, false gods)
- Oahspe: Book of Knowledge, Chapter I–III (races, Kosmon Era context)
Conclusion
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.
