By Theodore & Walid Shoebat
I have decided to write on the subject of the ancient Aryans. Why write on this subject? Because I am a human being, and the story of humanity fascinates me. In this story of humankind one finds a component that goes beyond the material world: the state of humanity wherein there is the law that was expressed by Noah: that Japheth shall expand and Ham shall work under the reign of Japheth. “God shall enlarge unto Japheth, and he shall dwell in the house of Shem, and Ham shall be his servant.” (Genesis 9:27) Shem would be the patriarch of the Hebrews of whose nation Christ was born. Thus, the tent of Shem is the temple of Shem, the Semites being the people commissioned to be the spiritual head of the human family. Japheth is enlarged by God, meaning he is allowed to expand in imperial power, and in being under the tent of Shem, he is also the expander of Christianity, hence why European expansion accelerated the spread of the Christian faith. Once the Jews rejected Christ, they exited the tent. The tent was then occupied by the sons of Japheth who would become the most enthusiastic about spreading Christianity to the world. But, even when Japheth was not in the tent, he was still enlarged, albeit under the stain of paganism; regardless, he still expanded for imperial power. The biggest example of this was the pagan Roman Empire, also the Grecian Empire under Alexander. But there is another one, and that is the Aryan expansion into India where they would conquer and rule over the Hamitic inhabitants of that land. Here, in far pagan antiquity, we find the curse of Noah, of Japhetic forces ruling over Hamites, demonstrating how ancient this law was materializing. But, because Japheth was not in the tent, we find the evils of racism and paganism; and every time he leaves the tent, Japheth falls into these evils.
We are seeing a global phenomena: nationalists in Europe turn with sympathy to the “myths” of ancient Europe; nationalists in India want a revival in fanatical Hinduism; nationalists in Japan (with their ranks having members of governments, such as Shinzo Abe himself) want to revitalize emperor and sun worship, and neo-paganism has exploded in popularity. And this is all culminating in the midst of a rise in militarism and military buildup. The trend is moving towards war and pagan idolatry.
In the Bible’s record of idolatry, we find the first center of paganism — Babel — being ruled by a Hamite, Nimrod, a Cushite king. This story marked the beginning of mankind’s descent into heathenism, and in this we see also how the sons of Japheth were also entrenched in the pagan religion. But since Japheth was given the blessing of being enlarged, he still had empires, although they were corrupt by devilish and savage religion. We see this demonstrated in the ancient Indo-Europeans. Let us briefly look into some of the history of these people.
The Indo-Aryans would settle on the Indus River Valley where they would build a new civilization, one of a fusion between two peoples: the Iranian nomads who entered this new land, and the native aboriginal population. From this convergence of two different peoples, came the Dravidians. The coming together of these two peoples formed a unique culture which was unknown to modern Europeans until 1924 when Sir John Marshall, the Director General of the Archeological Survey of India, announced to the general public that a new civilization had been dug up from beneath the earth; he called it, the Indus civilization. It was unearthed at two sites in the Upper and Lower Indus Valley: Harappa (which is next to Lahore in Punjab) and Mohenjo-Daro (in Sindh), the two areas being 600 kilometers apart. Mohenjo-Daro was a metropolis that was at least 100 hectares in size and was populated possibly by 50,000 or so people. This Indus culture spread throughout Northern Indian, and this was made clear through archeological investigation. There have been excavations in Mehrgarh, Nausharo, Sibri and Pirak, and what was found in these places was a continuation of this culture that lasted for thousands of years and would really be the foundation for all Hindu society. For example, the French archeologist, Jean-Francois Jarrige, observed that there were indeed similarities between the farming settlements in Mehrgarh and those in the Zagros mountains of Iran, and that there is a “sort of cultural continuum between sites sharing a rather similar geographical context marked with an also rather similar pattern of evolution and transformation” (Jarrige: 2006, in Joseph, Early Indians, ch. 3, p.134).
Moreover, the location of these just mentioned sites shed more light on the route taken for the Indo-Aryan migration. They were built next to the Bolan Pass which connects the Lower Indus Valley with the highlands of Baluchistan right on an ancient route towards Afghanistan, Iran and Central Asia. This route, and the cultural continuation that follows it, enables one to to have an idea of the Indo-Aryan migration and the gradual change of this very ancient culture. In multiple sites of these adjacent lands, one will find traces of the Indo-Aryan travels, and it is seen in their ancient settlements. In Quetta, southern Afghanistan around Kandahar, in southern Sindh and southern Baluchistan, in the eastern plains of the Punjab, Haryana and Uttar Pradesh, in almost all of the Indus Valley, there have been discovered the ruins and artifacts of ancient Harappan culture. There was also a Harappan settlement in northeastern Afghanistan at Shortugai that was built for the purpose of procuring lapis lazuli which had a heavy demand in West Asia where lied the civilizations Mesopotamia and the Persian Gulf.
Massive amounts of trade was done between the Harappan people and the Sumerians. In archeological digs in Iraq they have found dozens of Cuneiform seals bearing the script of the Indus Valley, and alongside these have also been discovered the weights and almost Aztec looking jewelry of the Harappans. What this shows is that the world was not isolated at all; globalization was a very real thing in antiquity, for the harmony between man at a global scale is only a natural condition of human existence, just like migrations.
Ancient Iranian nomads migrated to the Indus Valley and intermixed with the people there, thus forming a new people, the Dravidians. But another people arrived later; these were related to the ancient Iranians, but had come from other lands: we are speaking of the Indo-European migration into India. Theories on where these people originated vary, but generally speaking they locate the Indo-Europeans’ origins in the Caucasus and in the regions north of the Black Sea. Theodore Benfey, a leading linguist who heavily studied Indo-European antiquities in the 19th century, proposed that the homeland of the Indo-Europeans was southern Russia, or the Caucasus. Otto Schrader, another linguist who wrote an entire encyclopedia on Indo-European antiquities, concluded that the Indo-European migration began from the Pontic steppes north of the Black Sea, or the Pontic-Caspian Steppe. This would put the Indo-European homeland in Ukraine, and parts of southern Russia which would include the Caucasus. Asko Parpola, a Professor Emeritus of Indology at the University of Helsinki, concluded (referencing J.P. Mallory) that the Indo-European homeland “was in the Pontic-Caspian steppes in southern Ukraine and southern Russian.” (Parpola, The Roots of Hinduism, ch. 6, p. 35)
The archeological finds in the Pontic are rich and fascinating. Over 40% of the wild-horse remains from the period 5,000 BC have been found in the Pontic-Caspian steppes, which really calls to mind the mastery over the horse for the purpose of war and the cult of the horse which was very widespread within the Pontic regions. In one site in the Mid-Volga River region 66% of the 3,602 bones discovered were from horses. There was a ubiquitous ritual of horse sacrifice amongst the ancients of these lands. The Indo-European Tripolye culture which thrived in what is today Ukraine and the lands of the Dnieper River, had a strong horse culture in which the people were heavily reliant on copper to build their wagons and vehicles of war. The Tripolye Indo-Europeans sought after the copper of the Caucasus and their cultural intermixture with the people of that grand territory led to the formation of two new cultures: the Kura-Araxes, which encompassed Armenia, Azerbaijan, northwestern Iran, eastern Turkey and some parts of Syria; and the Majkop culture which thrived on the Taman Peninsula at the Kerch Strait to near the modern border of Dagestan and southwards to the Kura River.
Here the culture of the wagon and the horse thrived. There were two burials made by the Majkop culture which were discovered by archeologists, one in Starokorsunskaya in the Kuban Steppe, and the other was at Koldyri on the Lower River Don. And what they recognized was these graves were made for the wealthy and they could tell this by the presence of a wagon in each one. When the Late Tripolye culture disintegrated (as we are told by archeologists and linguists), it gave way to new Indo-European cultures (these still retaining similarities with past traditions) which would spread all the way to Iran and its neighbor India. One of these post Tripolye societies was the Corded Ware (or Battle Axe) cultures (which existed from around 3100 BC to 2300 or 2000 BC). These Battle Axe cultures expanded within Europe, encompassing the Netherlands, the coasts of Finland an the region of the Upper Volga River, and their people would eventually become the the Celts, the Germanians and the Baltic-Slavs. The Tripolye culture also left its mark in the Pontic steppes where it would form into the Yamnaya culture which would encompass the Danube River and the Urals. The term Yamnaya comes from Russian, yama, which means “pit, grave” and denotes the simple style of grave used by this people. In the grave, sprinkled on the corpse was a red ocher, to represent life-giving blood. This is found in numerous ancient grave sites. For example, in Hungary a lump of red ocher was put near the head; in grave sites in Romania and Bulgaria, there was a lump of red ocher placed near the head, on the skull, feet, legs and hands. (Anthony, The Horse, The Wheel, and Language, ch. 14, p. 362). These Yamnaya graves were also filled with flint spear-heads, stone axes, hammer-headed bone-pins and boar’s-tusk pendants; at times they were filled with the skulls and forelegs of sheep.
One Indo-European branch which spoke the Tocharian language would spread its culture into Central Asia — such as in Kazakstan, Tajikistan, Chinese Turkestan (Xingjiang) — and Mongolia. In fact, the Tocharian language is widely considered to be the oldest of the proto-Indo European languages after Anatolian. In ancient Anatolia (today’s Turkey) all that people spoke were Indo-European languages. The principle members of the ancient Anatolian languages were Hittite (c. 1600-1200 BC), Palaic (c. 1600-1500 BC) and Luvian (c. 1300-750 BC), the language that was likely spoken by the Trojans during the Battle of Troy. Scholars have unanimously agreed that the Anatolian languages were the earliest to break away from the original proto-Indo European language.
The expansion of the Indo-European tongue deep into Central Asia demonstrates just how widespread and influential the Indo-Europeans were. As Parpola writes: “the archeological record bears witness to an early offshoot of the Late Tripolye/Yamnaya cultures of southeastern Europe far off in the Asiatic steppes not too far from the Tocharian-speaking areas.” (Parpola, The Roots of Hinduism, ch. 6, p. 48).
In the Indo-European culture, be it in Europe, West or Central Asia, the horse and the chariot were not mere tools, but symbols of power. In Omsk (in the Omsk Oblast in Russia), Ust’-Muta in the Altai Republic, in the Ural foothill-plain zone in Siberia, and also the Rostovka cemetery in Siberia, there have been discovered ancient blades with hilts emblazoned with images of chariots and horses. On the handle of the sword found in Rostovka, you can see a chariot rider on his chariot reigning in two horses. In Shipunovo (in the Tyumen Oblast in Russia), Chelyabinsk, Omsk and Semipalatinsk, there have been found stone scepters the tops of which were sculpted into horse heads. One can also see that this type of horse headed scepter has been discovered in Afghanistan where an ancient Indo-European civilization once thrived. Archeologist have termed this civilization as the Bactria and Margiana Archeological Complex (or BMAC)
Bactria and Margiana are simply ancient Greek terms for what is today Afghanistan around modern Balkh and southeastern Turkmenistan. All BMAC settlements in south Turkmenistan were discovered surrounded by pastoralist campsites with ceramics of the late Andronovo culture which existed in western Siberia and the central Eurasian steppe. What this indicates is a continuation of the Indo-European culture in migrations from Eurasia into Afghanistan and Central Asia. The BMAC culture spread into Pakistan. A BMAC graveyard was discovered in Quetta, which is adjacent to the border between Pakistan and Afghanistan. BMAC graves have also been found at Mehrgarh and Sibri near the Bolan Pass. BMAC burials have been found also in Baluchistan, while BMAC seals and seal impressions have been discovered in the Indus civilization’s Mohenjo-daro and Harappa. These seals and impressions have also been found in Gujarat and Rajasthan, where about a hundred seals were collected in Gilund. The crossover between Bactrian and northern Indian culture was written of by Herodotus who described: “the country of the Pactyike, dwelling towards the North of the other Indians; and they have a manner of living nearly the same as that of the Bactrians: these are the most warlike of the Indians”. (Histories, 3.102)
From Iran, to the regions of the Caucasus, to Afghanistan and India, are spoken Aryan languages. In the North Caucasus — where lie the states of Chechnya, Dagestan, Ingushetia, North Ossetia and Abkhazia — they speak numerous languages all belonging to the Aryan family. The same can be said for the languages of the South Caucasus, where there lies Georgia and Armenia. And in Afghanistan they speak Pashto, which is also an Indo-Aryan language. In Iran, in ancient times, they spoke Old Persian, which has been preserved thanks to the discovery of the inscriptions of Darius and other rulers of the Achaemenid Empire. The ancient Iranians also spoke Avestan, which was the language used to write the Avesta, the scripture of the Zoroastrians whose religion dominated Persia in antiquity. The oldest parts of the Avesta are believed to have been written at around 1000 BC, the same age as the Hindu text, the Rig Veda. The date when the Indo-Aryans migrated into India is generally placed at around 1500 to 1200 BC, which means that the Rig Veda could have been written anywhere between two to five hundred years after the Aryans settled in India. George Rawlinson believed that the Vedic texts were written by the descendants of the Aryan conquerers of India:
“The best comparative philologists pronounce the language of the Vedas to be a debased descendant of the most elaborate and earliest known form of Aryan speech—the Sanskrit ; and the Vedas are on this ground believed to be degenerate descendants of the Sanskritic Aryans who conquered India.” (Origin of Nations, intro, p. 7)
In both of these texts, which roughly correspond in their age, one will find similarities in words and their meanings. For example, the Avesta speaks of “worship, sacrifice” and uses the word yasna, while the Rig Veda uses the word yajna when pointing to worship and sacrifice. The Avesta speaks of “prayer, spell,” and for this uses the word manthra, while the Rig Veda uses the word mantra. In the Avestan language the term, “with hands raised in homage” is said as, ustanaszasto nəmənha, and in the Vedic language: uttanahasto namasa.
Speakers of Old Indo-Aryan and those who spoke Old Iranian called themselves by the same name, Arya. In fact, the term Iran is rooted in the Old Iranian term, Aryanam, or “(country) of the Aryas”. The meaning of the word Arya has been debated, but it is generally held to mean, “hospitable, noble,” or “master of the household, lord.” The Indo-Aryan languages and Iranian are believed to have come from a single language, classified as the Proto-Indo-Iranian, which would then break off into a huge family of different languages. The study on the origins of the Indo-Iranian languages and the relation between the ancient Indian language (Sanskrit) and European languages, goes back centuries. The English Jesuit, Thomas Stephens, who mastered the Indian languages of Marathi and Konkani (he retold the New Testament in the Konkani language) made note of the similarities between Sanskrit and European languages as early as 1583. In 1767, the French Jesuit Gaston-Laurent Coeurdoux mentioned the similarities between Sanskrit and European languages. William Jones studied these similarities and wrote in 1794:
“The Sanskrit language, whatever may be its antiquity, is of wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either; yet bearing to both of them a stronger affinity, both in the roots of verbs and in the forms of grammar, than could have been produced by accident; so strong that no philologer [linguist] could examine all the three without believing them to have sprung from some common source, which, perhaps, no longer exists. There is a similar reason, though not quite so forcible, for supposing that both the Gothic and Celtic, though blended with a different idiom, had the same origin with the Sanskrit; and the old Persian might be added to the same family.”
In 1816, the linguist Franz Bopp had published his work, On the Conjugational system of the Sanskrit language compared with that of Greek, Latin, Persian and Germanic”, in which he wrote:
“The relations of the ancient Indian languages to their European kindred are, in part, so palpable as to the obvious to every one who casts a glance at them, even from a distance: in part, however, so concealed, so deeply implicated in the most secret passages of the organization of the language, that we are compelled to consider every language subjected to a comparison with it” (preface, p. vi)
Aryan presence had expanded deeply into Syria where the Indo-Aryan Mittani kingdom ruled and worshipped their Indo-Aryan gods and exerted their efforts in the mastery of chariot warfare and training the horse for the purpose of battle. The ways of using the horse in battle were greatly learned in the ancient Near East through the Indo-European Mittani people. They overpowered Assyria and became one of the most powerful nations in all of the Near East, striking fear in the hearts of the Egyptians and the Hittites (who were another Indo-European people). The population within Mittani power in Syria was mainly Hurrian (who were also Indo-Europeans who spoke a Caucasian language related to Armenian), but the ruling elite were a different Indo-European people — they were the Mittani, and their names were Indo-Aryan.
They were a warlike people, their fighters were so notoriously ferocious that they had made good business as mercenaries. When they ruled their empire they were a mighty military force, but nonetheless they were not without reason nor tact. For example, in diplomatic discourse with neighboring governments, they communicated in the Semitic Akkadian language (an ancient relative of Arabic) using cuneiform script. So proficient were the Mittani with the horse in war that their name became synonymous with an elite and high class warrior in ancient Egypt. Throughout all of ancient Egypt the word maryana was used to refer to a “nobleman” of high status who owns a war chariot, and who maintains close connections to a local ruler. A fascinating parallel may be made to the word marya in the Rigveda, which means “young man, young warrior, suitor, lover, husband”. Chariot riding came with great prestige in the ancient world. In a letter to Zimri-Lin, the king of Mari, it reads: “Let my lord not ride horses. Let him mount only chariots or mules and honor his kingly head.”
It was the Mittani who taught the Hittites on the art of training horses for war. In the early 1900s, the archeologist Hugo Winckler discovered the royal archive of the Hittite kings in Bogazkoy (ancient Hattusa). The archive included a manual on how to train horses for war. it specified how many days a horse should train, how to massage the horse, what time in the day training should begin (the duration of time going from early morning to midnight); how many rounds the horse should run in the stadium, how the horse should be covered with a blanket, how to let the horse graze on the pasture, how much the horse should eat and drink, and how much of its food and water should be withheld. The manual begins by saying: “Thus (speaks) Kikkuli, a horse trainer from the country of Mittani.” The word for “horse trainer” used here is assussani, which is equal to the Indo-Aryan word asva-sa-h, which denotes: “one who tires or exhausts the horse (during training to use up all its strength).” The text also uses the word va-sa-an-na which means “racecourse, stadium”, being related to the Indo-Aryan word vazhana and the Sanskrit vahana, which signifies “the act of driving”.
The ritualization of the chariot and the horse is ubiquitous in the ancient Indo-European world. Herodotus gives a detailed description of a ritual in which the Scythians — an Iranian people — sacrificed a horse. (Herodotus, 4.60-61). The ritualization of the horse can be seen in ancient Italy where the Etruscans (who were originally from Anatolia, one of the homelands of the Indo-Europeans, but migrated to Italy, specifically Tuscany) held funeral games by having chariot races around a “mouth of hell” or an area of the earth believed to be a portal through which the spirits of the abyss — the demons — communicated with mankind. In a discovered ancient Etruscan tomb from the second half of the sixth century BC, there is wall art graphically depicting a chariot race in which a charioteer is riding in a race, looking back at his opponent, while another chariot has been capsized with its horses entangled in the harness. By having these chariot races in honor of a deceased person, it was believed that the demons of the underworld would be appeased.
The Romans adopted the ritual of the chariot race which they would conduct in the Circus Maximus in which was sanctuaries of Consus, Seia, Segesta and Tutilana, which were all goddesses of the harvest, growth and grain. The valley on which the Circus was built was marked out by sanctuaries dedicated to these agrarian goddesses. In the original chariot ritual of the Romans, the race would take place on a meadow on the banks of the Tiber River, and and it was demarcated by swords thrusted into the ground. It quickly became a lavish event within a colosseum attended by the masses and the elites (of course in separate quarters). But nonetheless, no matter how popular or grandiose the games had become, they still retained their religious nature. For before the chariot races began there was a religious procession in which idols were uplifted and paraded. Tertullian tells us that the chariot and its riders were dedicated to the sun and to the moon (Tertullian, De Spectaculis, ch. 9). He also describes how “the circus is chiefly consecrated to the Sun, whose temple stands in the middle of it, and whose image shines forth from its temple summit” (ibid, ch. 8). Tertullian mentions how the chariot race was “regarded as sacred to Castor and Pollux” (ibid, ch. 9), both chariot gods.
In the words of Auguet, “the ceremony of the race itself can only be understood as a rite of regeneration and of fecundity, aimed at reinvigorating the forces of nature, or rather of the earth.” (See Auguet, Cruelty and Civilization, ch. 5, pp. 120-1, 122-123).
The ritualization or the reverence for the chariot also existed in ancient India. As the ancient Greeks had Castor and Pollux, the ancient Aryans had the Asvins (also known as the Nasatyas) who were called divo napata, “sons of the sky” (just as Castor and Pollux were called the Dioskouroi, or the “sons of Zeus” the sky-god). This is paralleled to the pre-Christian Baltic religion which had the horse-riding “sons of the God” (in Latvian this was Dieva deli and in Lithuanian Dievo suneliai).
Cannibalism was practiced in ancient India. Herodotus wrote of “those Indians who call themselves Callatians, who eat their parents” (Histories, 3.38). Herodotus speaks of a diabolical ritual done in east India by a tribe of people called Padaians and describes it as such:
“Others of the Indians, dwelling to the East of these, are pastoral and eat raw flesh: these are called Padaians, and they practice the following customs:— whenever any of their tribe falls ill,whether it be a woman or a man, if a man then the men who are nearest associates put him to death, saying that he is wasting away with the disease and his flesh is being spoilt for them. Meanwhile he denies stoutly and says that he is not ill, but they do not agree with him; after they have killed him they feast upon his flesh: but if it be a woman who falls ill, the women who are her greatest intimates act in the same manner as the men.”
Who were these Padaians? Well, the Greek pronunciation for their name is Padaei, and their skin color was described by Herodotus as “resembling that of the Ethiopians” and that they “dwell further off than the Persian power extends, and towards the South” (Herodotus, 3.99,101). So these were South Indians who, even today, tend to be darker in their complexion than North Indians; the reason for this is obvious: North India (which would also include Pakistan which was part of mainland India until 1947) borders right with Iran and Afghanistan, both ancient lands of the Indo-Iranians, and thus the further south you go in India, the more Hamitic the people. The indigenous people of India are genetically speaking closer to the Aboriginals of Australia. As Raghavendra Rao, who taught in the department of Anthropology in the University of Delhi, observed: “See any Australian Aboriginal photographs… and you see Central Dravidian tribes, you see the facial features are similar.” Looking at the ancient wall art found at Hazaribagh in India, one sees a fascinating similarity to the ancient cave art of the Australian Aboriginals. Carl Zimmer, writing for the New York Times, speaks of a migration of these Aborigines “from Southeast Asia onto this landmass, some settling in what is now New Guinea, others traveling farther south into Australia.” There are even linguistic links between south Indians and Australian Aboriginals. Ramya Ramamoorthi, a senior lecturer at Charles Darwin University who works closely in educating Aboriginals, could not help but notice the words used by Aboriginals and how they could be found in her own Tamil language:
“Words such as nagaram (town), mangai (women), ange/enge (here/there) and mudhalai (crocodile) are some of the Tamil words they use widely in daily communication. The pronunciation may vary but the meaning is the same”.
She also stated:
“Research study has shown that there is a substantial gene flow between the Tamil and aboriginal population in Australia. I have noticed many similarities between the Tamils and the aboriginal people in Australia.”
In one article published by Science Daily it reads:
“Genetic research indicates that Australian Aborigines initially arrived via south Asia. Researchers have found telltale mutations in modern-day Indian populations that are exclusively shared by Aborigines.”
The Aryan invasion of India was an Indo-European conquest of Hamitic Aboriginal peoples who were the initial inhabitants of the Indian subcontinent. The Rigveda speaks of some thirty Aryan tribes, but also speaks specifically of “five peoples” to mention the major nations: the Yadu, the Turvasa, the Anu, the Druhyu and the Puru. The Puru had a subtribe called the Bharata, and together they entered India from Afghanistan and conquered earlier tribes. These Aryans did not only fight the indigenous peoples of India, but other Aryans, much like how the Europeans — while conquering indigenous peoples of other lands — also warred against each other innumerable times. In the Rigveda there is a story infamous in Indian history called the Battle of Ten Kings, in which two Bharata Aryan tribes warred against one another near the Ravi river which flows across northwestern India and eastern Pakistan. In this battle, the Trtsus-Bharata king, Sudas, defeated the Puru Vedic Aryan tribal kingdoms of the Bharatas, and their allies who were other tribes of northwest India.
“Eager for spoil was Turvaśa Purodas, fain to win wealth, like fishes urged by hunger.
The Bhṛgus and the Druhyus quickly listened: friend rescued friend mid the two distant peoples.
Together came the Pakthas, the Bhalanas, the Alinas, the Sivas, the Visanins.” (Rig-Veda, Book 7, Hymn 18.6-70)
The Rig-Veda describes the god Indra coming to the Trtsus as “Ārya’s Comrade,” or the ally of the Aryans, “through love of spoil and heroes’ war, to lead them.” (Rig-Veda, Book 7, Hymn 18.7) “May we in sacrifice conquer scorned Pūru.” The enemy Aryans were defeated by a fellow Aryan kingdom. There seems to have been a religious difference between the belligerents, as the Rig Veda describes the enemy Aryans as “Ten Kings who worshipped not, O Indra-Varuṇa” (Book 7, hymn 83.7). It describes the victorious Trtsus as having “braided hair, skilled in song” worshipping Indra “with homage and with hymn.” (83.8) It describes the gods Indra and Varuna as destroying the enemy and maintaining the “holy laws” (83.9).
The Rig-Veda also mentions how the enemy Aryans had an ally nation called the Dasa, who were not Aryans. “Ye smote and slew his Dāsa and his Āryan enemies, and helped Sudās with favour, Indra-Varuṇa.” (83.1) The Dasa (or Dasyu) are described as being outside of the Aryans, with foreign laws and immoral ways. “Around us is the Dasyu, riteless, void of sense, inhuman, keeping alien laws.” (10.22.12) The deity is praised as the one who gives victory to the Aryans over the Dasa: “Thou, thou alone, hast tamed the Dasyus; singly thou hast subdued the people for the Arya.” (6.18.3). The Dasyu are described as “the black skin” and having no rituals:
“ACTIVE and bright have they come forth, impetuous in speed like bulls,
Driving the black skin far away. Quelling the riteless Dasyu, may we think upon the bridge of
bliss, Leaving the bridge of woe behind.” (9.41.1-2)
In another book of the Rig Veda it describes the Dasas as “swarthy” or of dark complexion: “Thou smotest down the swarthy fifty thousand, and rentest forts as age consumes a garment.”
In Book 6 of the Rig-Veda it reads of how the god Indra “Day after day” “drove off from their seat the other half, the black kindred all of the same appearance.” (6.47.21) The god Indra is an Indo-Aryan deity who was worshipped not just by the ancient Aryans of India, but by the Aryans who lived in the Middle East. For example, in the peace treaty between the Hittite king Suppiluliuma and the Mitanni king Shattiwaza, the two sides swear by Mitra, Varuna, Indra and the Nasatyas. All of these deities are found in the Vedic or Hindu pantheon. The fact that the Indo-Aryans of the Near East were worshipping the very gods that ancient Hindus were worshipping really evinces that India — in far antiquity — was at one point invaded by Indo-Europeans who brought into the land their own Aryan gods.
And yet, that the Aryans entered India in far antiquity has become an extremely political issue in India where Hindu nationalists viciously press that the Aryans were indigenous to India and that all Aryan languages sprung from India and that the entire Aryan migration began from India. Thomas Trautmann, a reputable historian on the subject of Indian history, addressed this controversy in 2005:
“In the last several years a number of popular books and websites on the Aryan debate have appeared, many of them — but not all — by authors who are not scholars by their training in the skills of ancient history. Moreover, partisan politics and governments of the day have been making pronouncements about ancient history, and ordering changes in textbooks. The new writings have pressed various versions of the alternative view very strongly, arguing that the Aryans are indigenous to India and were the builders of the Indus civilization. (Trautmann 2005:xvii, in Parpola, The Roots of Hinduism, intro, p. 8)
The Rig-Veda, in another part, describes the Dasa as not being human and as being unbelievers in the gods who deserve death and as those who follow foreign commandments. :
“Gird yourself in between your thighs, O you of mighty manliness. Jab down the Dasa with your blows. The man who follows other commandments, who is no son of Manu, no sacrificer, no devotee of the gods — him should your own comrade, the mountain, send tumbling down; the mountain (should send down) the Dasyu for easy smiting. The Dasyu of non-deeds, of non-thought, the non-man whose commandments are other, is against us.” (See Parpola, ch. 9, p. 96)
Here we see an ancient glimpse of Japheth outside of the tent, filled with racism (to the point of calling natives non-human) and paganism.
The religious differences between the Aryans and the Dasyu may explain the differences regarding blood sacrifices between the Aryans of northern India and the natives of south India where people are of a darker complexion and are closer to the aboriginals of Australia. In the 1920s Alfred North Whitehead wrote of how in one south Indian village locals cut the heads off of buffalos “and then the heads are all presented and placed in a heap before the goddess.” (1921:56-57). If the ritual sacrifice of a buffalo was common in south India, it is nowhere to be found in north India. In the Satapatha Brahmana it speaks of how, initially, the gods demanded human sacrifice, but once man’s blood was shed the essence of sacrifice was transferred to animals, and then once these were slaughtered, it moved to grain offerings, thus abolishing the consumption of flesh and instilling vegetarianism:
“At first, namely, the gods offered up a man as the victim. When he was offered up, the sacrificial essence went out of him. It entered into the horse. They offered up the horse. When it was offered up, the sacrificial essence went out of it. It entered into the ox. They offered up the ox. When it was offered up, the sacrificial essence went out of it. It entered into the sheep. They offered up the sheep. When it was offered up, the sacrificial essence went out of it. It entered into the goat. They offered up the goat. When it was offered up, the sacrificial essence went out of it. … For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure).”
Apparently the Aryan rulers over India tried to prohibit the bloody sacrifices that were at one point being done in India. In the Rig-Veda the cow is called aghnya which means “not to be slain” — an indication of how the Aryans were prohibiting the killing of cows. When the British were in India they witnessed that human sacrifice was still being done in some parts of the country. William Crooke wrote of how young women would throw a first born child to crocodiles with the hopes that the sacrifice would bring them more offspring. He described how before the British ended this barbaric ritual in the early 19th century “women in performance of a vow used to throw a first-born son to the crocodiles at the mouth of the Hooghly [river] in the hope that such an offering would secure them additional offspring” (Crooke 1926:377, based on War 1811). It was sacrifice to the crocodile which these peoples worshipped, but animal religion is believed to have derived from a non-Aryan origin. According to the archeologist John Marshall: “we are justified in inferring that much of the zoolatry which characterizes Hinduism and which is demonstrably non-Aryan, is also derived from the pre-historic age.” (Marshall 1931:1, 73)
It appears that the Aryans were trying to civilize the conquered, working to instill their law into those who were “riteless” and had “foreign laws and immoral ways.” But this is not to say that savage things like human sacrifice were not known amongst the Indo-Europeans. The Roman Colosseum was merely a field of slaughter continuing a ritual of human sacrifice (which the Romans had adopted from the originally Anatolian Etruscans) under the guise of entertainment, and the Roman people understood that to attend such barbaric games was to honor the gods.
“there is a certain Jupiter, whom at your religious games you propitiate with human blood in abundance. But these, say you, are bestiarian men, criminals already condemned to die by beasts. Alas-a-day ! these are not men, I warrant ye, because they are condemned men; and are not your gods wonderfully beholden to you for offering to them such vile fellows ? However that be, this is certain, it is human blood.” — Tertullian
Herodotus speaks of a ritual done by the Scythians in which they would skin, and drink the blood of, their enemies:
“When a Scythian has slain his first man, he drinks some of his blood: and of all those whom he slays in the battle he bears the heads to the king; for if he has brought a head he shares in the spoil which they have taken, but otherwise not. And he takes off the skin of the head by cutting it round about the ears and then taking hold of the scalp and shaking it off; afterwards he scrapes off the flesh with the rib of an ox, and works the skin about with his hands; and when he has thus tempered it, he keeps it as a napkin to wipe the hands upon, and hangs it from the bridle of the horse on which he himself rides, and takes pride in it; for whosoever has the greatest number of skins to wipe the hands upon, he is judged to be the bravest man. Many also make cloaks to wear of the skins stripped off, sewing them together like shepherds’ cloaks of skins;and many take the skin together with the finger-nails off the right hands of their enemies when they are dead, and make them into covers for their quivers: now human skin it seems is both thick and glossy in appearance, more brilliantly white than any other skin. Many also take the skins off the whole bodies of men and stretch them on pieces of wood and carry them about on their horses.” (Herodotus, 4.64)
Thus is Japheth, when he is outside the tent.
The same type of savagery was seen amongst the Indo-Iranian Ashkun people of Nuristan (where until the late 1800s the people worshipped Hindu gods, further proving the Indo-Aryan migration into India) which lies in eastern Afghanistan. Amongst this people a man was deemed as worth nothing if he had not killed anyone. The more one killed, the higher his esteem amongst his fellows. Specific titles were even given to those with four, eight or twelve kills. Garments were even awarded to those had shed blood, embroidered with ornaments and with bells hanging from the belt and the trousers. A man who slew four people was allowed to erect a post in the main gathering place in which each killing was documented with a willow twig put through a hole, the top twig being adorned with a red cloth. The higher the kills, the higher the popularity and prestige, which led men — thirsty for praise — to go out and hunt human beings. Their victims’ body parts — heads, scalps or ears — were paraded like trophies through the village. (See Parpola, The Root of Hinduism, ch. 20, pp. 263-64).
Savagery is found in all peoples, regardless of race, and a look at the pre-Christian world attests to this. But we are returning to paganism, especially with the fascination for heathen religions or ‘the religion of our ancestors.’ A return to paganism means a revival of that first pagan center — Babel — where man sought to ascend the heavens, the constellations, the planets and stars. In the ancient religion of India, kings were seen as being bridged with the starry sky. The king of ancient India adorned himself with the tarpya, a royal robe of the divine king, Varuna. It states of the kingly position in the Maitrayani Samhita: “from the quarters he goes to the heaven,” for “the heaven is the quarters of space” (MS 4.4.4). The Satapatha-Brahmana explains the ascendency of the king towards heaven: “It is the seasons, the year, that he [the adhvaryu priest] thereby makes him [the king] ascend; and having ascended the seasons, the year, he is high, high above everything here.” Elevating a position of horrific statism — where the king becomes divine and cosmic — the king (in another ritual) ascends a latter while adorned with the tarpya and reaches the top of a sacrificial post, and while on top he declares: “We have reached the sun/heaven, we have become immortal.” (See Porpola, Roots of Hinduism, ch. 16, p. 193)
With this, we cannot help but be reminded of the words of the kingdom of Babel: “Go to, let us build us a city and a tower, whose top may reach unto heaven” (Genesis 11:4). We cannot help but be reminded of the spirit of Antichrist: “I will ascend into heaven, I will exalt my throne above the stars of God” (Isaiah 14:13) and of what St. Paul warned: “so that he takes his seat in the temple of God, proclaiming himself to be God.” (2 Thessalonians 2:4)
Reigning over Babel was Nimrod, who was a son of Cush, the patriarch for many of the Hamitic African peoples, such as the south Arabs and Ethiopians. Nimrod’s tower was a temple-tower (or Ziggurat) dedicated to the planets and to the stars which were worshipped and observed for the purpose of astrology. So here we have the grandson of Cush, a son of Ham and the progenitor for the Ethiopians, building the first temple-tower. This shows us several things. Firstly, it tells us that astrology has a Hamitic origin. The ancient Roman scholar Lucian, in writing on the origins of astrology, does not attribute it, as is commonly done, to the Chaldeans, but to the Ethiopians or Cushites: “It was the Aethiopians that first delivered this doctrine [of astrology] unto men. The ground thereof was in part the wisdom of their nation, the Aethiopians being in all else wiser than all men.” (Lucian, Astrology, trans. A.M. Harmon, ed. Loeb, p. 351, brackets mine.)
Secondly, it indicates that there was indeed widespread Hamitic government power in various parts of the world, even in ancient Iraq. Rawlinson describes the ancient Hamitic habitation as being as far as “the shores of the Indian Ocean to those of the Euxine, and from the Aegean to the remotest parts of Hindustan.” (Origin of Nations, p. 62) Since the ideology of the state’s power ascending to the stars and planets originated in a Hamitic or Cushite kingdom, it would not be surprising that such an idea in India also began with the Hamite natives of India but later only got amalgamated with Aryan religion.
Regardless, what we can see in this ancient history is that nothing much has changed in the state of humanity. Indo-Europeans invaded India and vanquished a dark skinned or Hamitic native population, and such is seen throughout the record of European imperialism. But, the Aryans put in place a despotic caste system over those deemed as lower than them, whereas with the European imperialists one sees an effort to civilize and Christianize the natives, and also to purge out barbaric practices like human sacrifice and cannibalism. What we see in the pagan Indo-European world is Japheth outside of the tent. But, with Japheth inside the tent he becomes a force of civilization. Once he has left the tent, Japheth will bring the whole world to destruction. Now Japheth has left, and continues to leave, the tent, and thus goes his spiral towards the very evils of his antiquity.