The I’huan, I’hins, Druks, and Yaks

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, slender, and light-skinned (First Book of the First Lords, Chapter II). 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).

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)

Origins

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).

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.

Characteristics

Physical Traits: I’huans are described as large, robust, and often dark-skinned or copper-skinned, as seen with Moses (Book of the Arc of Bon, Chapter XV). 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.

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. 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 pure I’huan, copper-colored and of great strength,” emerge from this race, indicating their capacity for divine roles when guided by angels (Book of the Arc of Bon, Chapter XV).

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).

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. 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).