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Who are the Carmanians?


Take a look at this enormously prophetic passage from Ezra Rishiy:

Ezra Reviy’iy (4 Ezra) 5:27-30

For now are the plagues come upon the whole earth and ye shall remain in them: for ELOHIYM shall not deliver you, because ye have sinned against him. 28 Behold an horrible vision, and the appearance thereof from the east: 29 Where the nations of the dragons of Arabia shall come out with many chariots, and the multitude of them shall be carried as the wind upon earth, that all they which hear them may fear and tremble. 30 Also the Carmanians raging in wrath shall go forth as the wild boars of the wood, and with great power shall they come, and join battle with them, and shall waste a portion of the land of the Assyrians.

To quote Pastor Paul Begley .... Wh-a-a-a-a-t?!  Who are these Carmanians? 

Consider this excerpt from the Encyclopaedia Iranica:


CARMANIA is a region east of Fārs province, approximately equivalent to modern Kermān. The Old Persian form (k-r-m-a-n = Kṛmāna- or Karmāna-, rendered as Elamite h.kur-ma-na [DSz 32], h.kur-ma-an [see now Hinz and Koch, pp. 525f. s.v.], cf. Mid. Pers. Krmʾn, NPers. Kermān [q.v.], Ar. Karmān, Kermān) is attested only once in inscriptions, in DSf 35 (the corresponding passage is missing in DSz), where it is said that sissoo wood, or wood of the jaḡ (OPers. yakā-) tree, was brought from Gandhara and Carmania for Darius’s palace at Susa. In the Persepolis fortification tablets Carmania is mentioned fairly frequently in connection with travelers between there and Susa; a certain Karkiš (m.kar-ki-iš, apparently a high official of Carmania, is also named. The Old Persian ethnic name *K(a)rmāniya “Carmanian” is reflected in Elamite h.kur-ma-nu-ya, which occurs twice in unpublished tablets (Hinz and Koch, p. 526 s.v.), and in Greek Karmánioi (Lat. Carmāniī; on one occasion, Herodotus (1.125.4), referred to a Persian clan as Germánioi, reflecting confusion with the Germanic peoples), from which Karmaníā (Lat. Carmānia) is a back formation. The etymology of the name is disputed (see, most recently, Eilers, pp. 19f.), but a supposed connection with Iranian *kṛma- and Mid. Pers. and NPers. kerm “worm” is obviously an instance of popular etymology.

Nothing specific is known about the boundaries of Carmania, which may have fluctuated throughout time. As it is never mentioned as a separate province in royal Achaemenid inscriptions, it is probable that it was considered part of Persis (though separated from it by deserts and mountains), at least under Darius I, for one of his pyramidal weights (Wb, now in the Hermitage, Leningrad) was found in modern Kermān. At some point, however, Carmania must have been separated from Persis, for in the time of Alexander it was a satrapy on the Persian Gulf coast west of Hormoz; it was bounded on the east by Gedrosia. Some authors (e.g., Ptolemy, 6.5.1) called the northern deserts, which stretched as far as Parthia and Areia, hē érēmos Karmaníā “desert Carmania,” apparently to be distinguished from Carmania proper, which was a cultivated and fertile region (Strabo, 15.2.14; Arrianus, Indikē 32.4f.; Ammianus Marcellinus, 23.6.48).

Carmania was often mentioned in connection with Alexander’s expedition, which opened up this land for the first time, but not much seems to have been known about its inhabitants; for the most part, only topoi, curious “facts” (e.g., Strabo, 15.2.14, claimed that the people were cannibals), and tedious lists of names are provided. The Carmanians were a warlike people, who were said to live and fight like Medes and Persians, except that they used donkeys, even in war, because horses were so scarce (ibid., following Nearchus, who must also have noted the similarity in language; Arrianus, Indikē 38.1). A summary geographical description of Carmania was given by Strabo (15.2.14), and more topographical details on both the northern deserts and Carmania proper are found in Ptolemy (6.6, 6.8): Kármana is mentioned (6.8.13, 8.22.20) as the main city (mētrópolis) and Hármouza (6.8.5) as the principal seaport (old Hormoz, near present-day Mīnāb, see bandar-e ʿabbās). The medieval and modern city of Kermān, however, is on the site of Veh-Ardašīr, founded by Ardašīr I (224-40; see beh-ardašīr).


W. Eilers, Geographische Namengebung in und um Iran, Munich, 1982, pp. 19f.

W. Hinz and H. Koch, Elamisches Wörterbuch, Berlin, 1987.

Pauly-Wissowa, X/2, col. 1955f., s.v. “Karmania.” Schwarz, Iran III, pp. 211-19. (Rüdiger Schmitt)

Not much is known about the origin of these people, the Carmanians – or, as Herodotus put it, the Germanioi.

Let’s see if we can find them.

Dvrei Hayamiym Rishon (1 Chronicles) 5:1-6

NOW the sons of Re’uven the firstborn of Yisra’el, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Yoceph the son of Yisra’el: and the genealogy is not to be reckoned after the birthright. 2 For Yahudah prevailed above his brethren, and of him came the chief ruler; but the birthright was Yoceph’s:) 3 The sons, I say, of Re’uven the firstborn of Yisra’el were, Chanoch, and Pallu, Chetsron, and Karmiy. 4 The sons of Yo’el; Shema`yahu his son, Gog his son, Shim`iy his son, 5 Miykah his son, Re’ayah  his son, Ba`al his son, 6 Be’erah his son, whom Tiglath Pil’ecer  king of Assyria carried away captive: he was prince of the Re’uveniym.

It is right here that we pierce the veil of the Aryan myth.  The German people have been sold a bill of goods, as have the Persian people now called Iranians.  There is no Aryan source for the progeny of the Germanioi.  Instead, it is the progeny of Re’uven, the first born of Yisra’el. 

What do we see in the angst that is anti-Semitism (better said, anti-Judaism) but the rivalry between Re’uven and Yahudah (Judah), because Yahudah prevailed above his brethren, and of him came the chief ruler.

Devariym (Deuteronomy) 21:15-17

If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated: 16 Then it shall be, when he makes his sons to inherit that which he has, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: 17 But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he has: for he is the beginning of his strength; the right of the firstborn is his.

Let us go back and once again consider the condition of the yachiyd – the beloved son, for the birthright of Avraham did not pass to his firstborn, Ishma’el, but to his second born, Yitschaq.  The birthright of Avraham in Yitschaq does not pass to his firstborn Esau, but to his second born Ya’akov.  The birthright of Avraham in Ya’akov does not pass to his first born Re’uven, but to the first born of his second wife Rachel, namely Yoceph; and the birthright of Avraham in Yoceph goes in a double portion to Ephrayim, the second born of Yoceph, and a single portion to his first born Menashsheh.

Of course, for purposes of this halakah, we note that neither Yitschaq nor Yoceph had two wives.  It appears that under this halakah – which of course was not written before the passing of the birthright, but centuries later, Re’uven, the father of Karmy, does not receive a double portion, but being hated by Yisra’el, receives nothing.

Bere’shiyth (Genesis) 49:1-4

AND Ya`aqov called unto his sons, and said, Gather yourselves together, that I may tell you את (eth) that which shall befall you in the last days. 2 Gather yourselves together, and hear, ye sons of Ya`aqov; and hearken unto El-Yisra’el your father. 3 Re’uven, you are my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 4 Unstable as water, you shall not excel; because you went up to your father's bed; then defiled it: he went up to my couch.

We see here, however, that the same reference is made, Yisra’el acknowledging the halakah before it is written, calling Re’uven the beginning of my strength – the same language used in the passage in Devariym.

Re’uven, rather than receiving a double portion, is told that he shall not excel.  As the house of Re’uven is taken into exile by the early Assyrian invasion in 740 B.C. (ultimate destruction did not come until 722 B.C., 18 years later), because Re’uven, like Gad and Menashsheh held the lands to the west of the Yarden, the evidence of deportation beyond the eastern bounds of the Assyrian occupation is found with the location of Karmiy, the son of Re’uven.  According to Iranian records, Kerman remains as that area about halfway between Bagdad and Tehran, a location consistent with the deportation strategy of the Assyrians. 

The Germanioi have their source in Yisra’el and Re’uven, the beginning of the strength of Yisra’el, the excellency of his dignity, and the excellency of his power. 

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