2nd International Festival of World Epics, Bishkek, Kyrgyzstan Sept.

7-8, 2011 Risbek - Richard Hewitt

12. Semetey Encrypted Past essays reveal a collection of ethnographic artifacts within Manas epic. We matched fragments to determine their origin, then traced the Manas Epic to a specic tribe living within a historic epoch almost four thousand years ago. Amazingly, the tribes founding fathers full name is practically identical to the Kyrgyz heros name. If this spectacular evidence emerged from any other archaic source Kyrgyz would gladly embrace the discovery. We have, however, primarily referenced a book which is off-limits to modern Kyrgyz. As a result, Kyrgyz academicians have largely nullied this research; some vocal scholars illogically raging against a hypothesis linking them to the forbidden text.

Is there a way through such a deadlock? A way to help Kyrgyz consider their own identity in the hated book?

We will soon see that wise-men not only predicted our present impasse, but also mapped a way through the conict.

Semetey Epic The Semetey Epic, second in the Manas trilogy, depicts the life of Manas son Semetey. Though Manas name was fairly easy to nd in ancient records, archives are silent regarding a historical hero or tribal chief with a name resembling

Semeteys. We are therefore pushed to ask, If Semetey son of Manas was not a historic gure, who or what does he represent?

The Manas Epic encompasses almost four thousand years of Kyrgyz history. Semeteys epic, however, appears to be set entirely in a relatively recent era, during the medieval Islamization of Central Asia. While Manas retelling discloses the nations ethnogenesis, Semeteys role might analogously enforce ethnographic conclusions drawn from Manas epic.1 The Middle Ages To better understand Semetey, lets rst recall events in Medieval Eurasia: during Europes Inquisition (1233-1765) many Jews were killed or forcibly converted to Christianity.2 Descendants of these Conversos assimilated into local communities and eventually lost knowledge of their Jewish origins.3 While Christians terrorized non-Christians in the West, Muslims carried out similar campaigns against non-Muslims, decimating, among others, Nestorian Christianity. If Manassehs descendants had maintained their ethnic identity and biblical roots through the migration period (late antiquity), then successive waves of medieval Islamization would surely present a new dilemma.

Obviously, both Manas and Semetey contain cultural values, morals, communal structure, war strategy, etc. In addition to the unique underlining purpose of each epic.
2

These forced conversions were formalized through a ceremony known as Auto de fe.

DNA tests help myriads of Westerners discover their ancestry, recognized by genetic markers matching distinctive markers from historic Jewish communities; a type of comparative analysis. 2

Semeteychis We will see from the following summary that medieval semeteychis (tellers of the Semetey Epic) crafted a wonderful story as they communicated national history, culture and values. But there is more to this magnicent epic. Here is a summary drawn from several versions: Semetey was born shortly before his father died. As Manas life ebbed away his half-brothers seized power. After his death a half-brother proposed to Manas wife, Kanykei (SaniRabiga). Still in mourning, she refused his offer. Manas other ruling half-brothers were furious and set out to teach haughty Kanykei a lesson, abduct the heir Semetey, and divide Manas wealth. Kanykei hid the baby and took a brutal beating from the brothers. She eventually escaped wounded to Manas mother, hiding in a forest with Semetey. Old Bakai helped the trio ee from the Kyrgyz by parting the ooded Syr Darya River so they could cross safely to Kanykeys kin in Bukhara, where her brother reigned.4 Buhkaras powerful khan, Ishmael, recognized Semeteys knightly potential and agreed to raise him on condition that Semetey would never know he was Manas prodigy, never be informed of his homeland, or learn his Kyrgyz ethnicity. Kanykey agreed, saving her son by veiling his origin. She pretended to be his aunt, while Ishmael claimed to be his birth-father. Meanwhile, back in Talas, Manas half-brothers plundered the treasuries and tightened their grip on the nation, driving
4

I mentioned, in an earlier essay, that I had no knowledge of a Kyrgyz variation of Moses Red Sea crossing, except Almanbets crossing of the Orkhon River. This signicant crossing in Semeteys epic has since come to my attention. 3

the population into poverty. Kyrgyz tribes scattered, and foreign powers encroached. Wise Bakai arranged events to inform Semetey of his lineage when the boy turned twelve. Kanykey participated in Bakais plot. Ishmael, recognizing the intrigue, sent Semetey to kill Kanykey and abort Bakais plans. Bakai had a backup: Saritaz, a Kyrgyz warrior, spent twelve years in the forest, digging coal for Bukharas palace, simply so he could watch Semetey. On the fateful day, Semetey set out to kill his mother. Saritaz baited and esnared Semeteys falcon to draw the youth into a conict. The plan worked. Bukharas twelve year old prince arrogantly insisted Saritaz return the falcon. With typical Central Asian air, Saritaz held the falcon while carefully revealing Semeteys secret. Semetey, refusing to believe he was Manas son, attacked the messenger. Without striking back, wounded Saritaz ridiculed Semetey for setting out to kill his own mother and then patiently explained how ignorance had bound Semetey to foreign servitude. Semetey nally acknowledged his real ancestry and reconciled with Kanykei. He thanked Ishmael for raising him, and then set out for his fatherland, but Ishmael would not let him go. The twelve year, however, had become a warrior and would not be stopped. Kyrgyz in Talas celebrated Semeteys return, exalting him as khan. Elite leaders, however, refused to relinquish power or acknowledge Manas heir. Even Semeteys grandfather Jakyb participated in a plot to kill him. Semetey survived one betrayal after the next: his uncles, his

grandfather, his rst wife, his fathers trusted knights, and nally even his own dear friend turned on him. Despite internal divisions and jealousies, he delivered his people from foreign oppression. But jealous neighbors capitalized on Kyrgyz inghting and ultimately surrounded Semetey. When hope was lost Semetey vanished, taken up to heaven.5 This remarkable literary piece contains multi-layering imagery with certain symbols or signs purposely embedded. To understand this episode better, lets revisit the use of metaphors, like one encoded in the Stuxnet computer worm, aimed at hindering Iranian nuclear facilities. The worm contains an indirect reference to biblical Ester, a Jewish lady who orchestrated a pre-emptive blow against Persias anti-semites. 6 Biblical knowledge helped security experts decipher the metaphoric reference, and therefore Stuxnets probable origin and military intent.

Ancient prophets also used metaphor. For example, Ezekiel, a BCE 6th century prophet speaking on Gods behalf said:

My sheep wandered over all the mountains and on every high hill. My sheep were scattered over the earth with no one looking or searching for them. (Ezekiel 34:6) Centuries later Jesus capitalized on this imagery with his own metaphor, calling himself the good shepherd. His well-versed audience understood the implied
5

Primarily from Saparbek Kasmambets oral rendition. Kasmambetov, Saparbek; Singing the Kyrgyz Manas, Saparbeks recitations of epic poetry (SOAS, University of London, 2009)
6

Markoff, John; Sanger, David; Worm, a Possible Biblical Clue (www.nytimes.com, Sept. 29, 2010) 5

message. Likewise, medieval semeteychis may have crafted a hidden message for future generations capable of deciphering multiple biblical images. We will note incorporated themes from the holy books. Malicious half-brothers Josephs malicious half-brothers set out to kill him, but decided instead to sell him to a passing caravan heading for Egypt. In time Joseph became Egypts prince. Like Semetey, Joseph eventually reunited with his people and delivered his nation. Return Return is a major biblical theme, endorsed, so it seems, by the Quran.7 Semeteys return to the fatherland recalls biblical predictions about Jacobs scattered tribes returning home - an allegory for returning to their forefathers God.

A remnant will come back, a remnant of Jacob, to the mighty God.8 Kyrgyz storytellers, aware of this signicant theme, intentionally implanted Semeteys return. Usurped throne The usurped throne is another biblical theme: Davids sons grabbed the throne from Solomon, the heir, while David was still alive.9 Similarly, Manas halfbrothers seized the throne before Manas died. Davids throne plays an important
7

Quran 17:104 Isaiah 10:21 1 Kings 1 6

theological role, which we cannot take time to discuss.10 Sufce to say, this was a theme semeteychis wanted us to notice.

Marys ight with baby Jesus is also mirrored by Kanykeis. And Moses, raised in Pharaohs palace, is portrayed by Semetey growing up in Bukharas palace. Both princes eventually set their oppressed peoples free. Additionally, Bakai parts the waters, like Moses.

Classic archetypes? No. Not against the phenomenal backdrop of Manas epic.11

Additional biblical inferences bring us to the story behind the story. Semeteys Guardian Semeteys stepfather, Ishmael, a key character, could be a historic gure: Ismail Samani, who ruled Bukhara during the late 9th and early 10th centuries. Tajiks consider him father of their nation. In 893 AD Ismail Samani (a.k.a. Ishmael ibn Ahmad) attacked Talas, defeated the Karluk (Khallakh), and converted 30,000 nomadic tents to Islam. Portraying Ismail as stepfather represents the religiopolitical circumstances forced upon converted Karluk, the previously hypothesized descendants of another patriarch.12

10

Isaiah 9:7 http://www.scribd.com/collections/3088212/Manas-Epic-Biblical-Comparisons-English Hewitt, R., Lake Issyk Kol (2010) 7

11

12

Medieval semeteychis may have incorporated an Ishmael character with other purposes in mind. According to biblical texts Abraham fathered two sons, Ishmael and Isaac.13 Arabs, descended from biblical Ishmael,14 epitomize religious conformity and moral law, or shariat. According to the Apostle Paul Abrahams son Ishmael personied religious law, and the law acted like a guardian or employer. The same relationship Ishmaels character had over Semetey.15 Did Semeteychis masterfully embed this guardian analogy in Ishmaels character?

Kyrgyzstans particular strain of Islam, still heavily funded by foreign nanciers, provides Kyrgyz with mosques and procient academic institutes, while ghting rampant alcoholism. Their work is commendable and deserves acknowledgement, like Semeteys gratefulness for Ishmaels provision. Kyrgyzstans religious guardians, however, have been fanatic in their campaign against the ancient holy books, against the Manas Epic, and against pre-Islamic Tengirchilik beliefs. Ishmaels guardianship over Semetey brilliantly mirrors the role foreign religions maintain over Kyrgyz faith, national identity and ideologies.16

13

Genesis 21 noted in Torogan uulus ( ) Short Kyrgyz Genealogy

14 As 15

Genesis 16, Galatians 4

16

I should note that this cultural paternalism is typical of most foreign funded sects in Kyrgyzstan, whether Islamic or Chrisitan. Many Protestant churches in Kyrgyzstan also do not permit their adherents to read Manass epic or participate in discussions on biblical similarities in Kyrgyz culture. Jewish missionaries portray a similar attitude among Kuki. 8

Mankurt The word mankurt describes a prisoner whose head has been squeezed by drying, camel skin, contracting around the head. Once the brain has been sufciently compressed captors can control the mankurt, even using him to kill his own mother - an allegory Chinghiz Aitmatov promoted in his book The Day That Last More Than A Thousand Years.17 Inserting Semeteys assignment to murder Kanykei reveals Semeteys complete subjugation and utter disconnectedness, while highlighting Ishmaels ultimate intentions. Semeteys mankurt actions parallel the frantic stance Kyrgyz have against a book which preserves their own ethnogenesis. Father Bakai As mentioned, biblical proclamations predict Josephs descendants returning to their fatherland. Theologians are divided about whether these predictions depict a gurative return to Father God (Replacement theology) or a literal return to the fatherland (Dispensationalism).18 Semeteys return to Talas, an event foretold and masterminded by Bakai, syncs perfectly with numerous biblical predictions: I will take you from the nations and gather you from all the countries; then I will bring you to your land, states the Bibles God character.19

17

Chingis Aitmatov had a painful struggle with his own nation after portraying Jesus crucixion in Place of the Skull. His mankurt character in A Day that Last More than a Thousand Years might be Aitmatovs depiction of his nations relationship to the holy writings.
18

In Luke 17:21 the Kingdom of God is not described as a physical place, but as a state of faith.

19

Ezekiel 36:24. Some Bakai Chate or Kuki converts to Judaism have migrated to Israel in an attempt to fulll biblical prophecies. 9

As mentioned earlier, Kuki refer to God as Bakai or Pakai.20 Amazingly, the Kyrgyz Bakai character has God qualities like seer, sage, and father-gure. Bakai orchestrates Semeteys awakening, and then waits for Semeteys return, not unlike the father in Jesus famous Lost Son allegory. Most biblical commentators agree that Jesus waiting father character typies Father-God.21 Bakais role also mirrors this waiting Lord. Jakyb We might have expected Jakyb, not Bakai, in the welcoming father role. Semeteychis, however, realized the theological complications associated with Jacob as the waiting father. Again, we do not have time to discuss deep theological issues in this short treatise. We will simply restate that Jakyb from the Manas Epic resembles biblical Jacob from the book of Genesis. Both accounts seem to reference the same historic gure. Both Jacob and Jakyb are neither decisively bad or good. But in Semeteys epic, the sequence to Manas, Jakyb is an obvious antagonist. Similarly, later biblical sections use Jacobs name to describe Jacobs antagonistic descendants. To understand this, lets examine references of Jacob from biblical books written after Genesis opening episode:

When the LORD heard them, he was furious; his re broke out against Jacob,and his wrath rose against Israel, for they did not believe in God or trust in his deliverance.22
20

Hewitt, R., A Comparative Analysis: Comparing The Kyrgyz Hero, Jakybs son Manas With a Biblical Father, Jacobs son Manasseh (2006)
21

Matthew Henrys Concise Commentary, Luke 15:17-24 Psalm 78:21,22 10

22

Jacob eventually represents a nation in conict with God. Some passages cite Jacob in place of Josephs older brother, Judah. Remembering Jacobs descendants split between Judahs offspring in the south and Josephs in the north, we should expect to nd texts like the following mentioning Judah and Joseph:

With your mighty arm you redeemed your people, the descendants of Jacob and Joseph.23 But we see father Jacob, not older brother Judah, listed opposite Joseph. Judah, often antagonistic to Josephs northern coalition, is called Jacob. Consistent with scripture, Semeteys epic also places Jakyb in the contentious kin camp. Evidence suggests medieval manaschis and semeteychis were, in fact, theologians, who understood Jakyb could not portray the waiting father. This nuance is important because semeteychis prepared a scene to mirror a subtlety reinforced in Jesus parabolic teaching about a wandering younger son. This younger son eventually came to his senses and returned to his expectant father (God), not to his

23

Psalm 77:15, depicts Jacob as a brother, not a father. 11

12older brother (kin).24 Likewise, Semetey returned to Bakai, not to Jakyps camp. Medieval Semeteychis understood the biblical message and essentially told future generations to return to their ancient father (God-Bakai) not to familiar kin, elder brothers, or another protective religion.25

Misunderstanding this aspect of Semeteys epic is the cause of many heartaches in Kyrgyzstan. Etymology If this discourse has not convinced my readers of the message encoded in the epics, I suggest we scan the Kyrgyz identity cards microchip embedded in the etymology of Semeteys name.

24

This return-to-father theme is a signal which Kuki tribes did not heed. Instead, many returned, not to their forefathers God, but to disapproving brothers who made them convert to Judaism as a condition for enterance into Israel. Their controversial migration is problematic for many Israelis, just as Semeteys return was problematic for Jakyb and Manas half brothers. I interviewed Bene Menashe members (Kuki) in Israel who cited persecution. I also interviewed Israeli Jews who expressed dissatisfaction about these immigrants. (Jerusalem and Hebron, 2005) Likewise, Jakybs rejection of Semetey seems to be a warning that Kyrgyz cannot come into their national role if they subject themselves to Judeo-Christianitys politico-religious creeds. At best, Judaism, Christianity, and Islam can only act as big brothers, guardians, or employers. Todays Judaism, for instance, does not represent or seek to understand primal Kuki faith, nor does it contain the faith-traditions of Kyrgyz forefathers. Many centuries have passed since Joseph and Judah separated. Rabbis have added the Talmud and numerous rabbinical laws to the holy books, just as Kyrgyz added layers to the Manas epic. Kuki, who convert to foreign faiths adopt a set of traditions and interpretations contrary to their ancestral ways, and then subjugate themselves to foreign explanations of scripture - foreign with alien applications. Likewise, Christianity has cultural practices subject to centuries of interpretation and history (often Western or Hellinistic), which have proven paternalistic among converting communities. Religious conversion is not what the seers, prophets, and sibylline semeteychis invisioned when they cafted a return in their enduring works.
25

These Semeteychis were familiar with replacement theology, a belief that Israel, known as Gods land or kingdom, could guratively represent faith as an ideological place where one communes with God (Luke 17:20, 21). Returning to the fatherland would then symbolize a spiritual return to the forefathers God and faith. 12

Semetey () could be rendered Semettey or Semittey (). The tey sux means similar. Semittey would mean similar to a Semite or like a Semite or semitish.26

Descendants of Manassehs Tribe, surviving Assyrias relocation and centuries of upheaval would have passed through many ethnic cleansings, diasporas, and regroupings. Manassehs medieval descendants could no longer be called true Semites, so a character representing Manassehs offspring could not be named Semetbek ( - Strong Semite) or True Semite or even Light of the Semites (Nursemet). Manassehs descendants, however, maintaining a Semite semblance, encrypted the clever name Manas son Semetey into a national epic. In context of both epics, the name could be rendered Semitish offspring of Jacobs son Manasseh. Allegorically, Semetey represents a semitish people ignorant of their origin - Kyrgyz descended from biblical Jacob and from Manassehs tribe.

Critics might say I am wrong, the -ey sufx we see on Kanykei and Semetey was added to form endearing nicknames from personal names, nouns, and/or adjectives.27 English sufxes -y and -ie form a similar task: Tommy; Susie; birdie; doggy, granny; dearie. Kanyk from Kanykei means something like adept, maestro or top notch. Kanyk-ey would mean my dear maestro, a tting name since Kanykei was everything Kyrgyz ladies aspire to be. If my critics are right, Semet-

26

Western scholars believe the term Semite was rst coined by Ludwig Schlozer in 1781, but theologically astute Kyrgyz developed a similar version centuries earlier.
27

Like the -key on ejekey ( - precious sister), moldokey ( - dear mullah), etc. 13

ey would then mean little Semet or my dear Semite. In the epics larger context his name could therefore be rendered, Manas precious Semite, descended from Jacob. Even this code name ts the purposes of medieval Kyrgyz struggling to conceal semitic lineage in an anti-Semitic realm. Semetey Decoded In light of this information we can glimpse the past: Non-Muslims were being decimated or converted, possibly by Arab, Samani, Karakhanid, and/or Timurid dynasties, which periodically commandeered or ruled Samarkand, Talas, and much of Central Asia. To survive, Manassehs battered descendants allegorically camouaged their semitish genealogy - represented by Semeteys exile, which was punctuated by a Moses styled miracle. Medieval semeteychis operating in accordance with textual compositions placed Bakais parted waters segment as a roadmarker for readers of world literature:

Set up for yourselves roadmarks, Place for yourself guideposts; Direct you mind to the highway, The way by which you went.28 Breaking the Silence Like Kanykei, medieval Kyrgyz went silent. Ensuing generations, raised under foreign ideologies, no longer recognized their semitic forefathers. Brilliantly, composers of Semeteys epic foresaw the difculty re-convincing future

28

Jeremiah 31:21 (New American Standard). Semeteychis took this advice seriously, lling their epic with guideposts that point directly back to their forefathers book. 14

generations of their ancestry. They therefore included Semeteys standoff with Saritaz.29

The storytellers then boldly included a prediction from the prophetic writings - that the semitish offspring of Manasseh would wake from a mankurt worldview and return to their waiting Lord, seen in Semeteys return to Bakai in Talas.

Kyrgyz cryptographers, familiar with Islamic doctrine, created (or used) an Ishmael who obstructed Semeteys return. They then promoted the respectable behavior expected from the predicted generation, seen in Semeteys expressed gratitude to Ishmael for years of care and training.

These story-telling soothsayers seemed to know that internal conict would be a probability after so many disconnected years. Their depiction of Semeteys return presents a positively surprised nation, with insecure leaders scurrying to kill the young upstart. Internal national conicts dominate the remainder of the epic in a manner that is eerily similar to the internal rifts in modern Kyrgyz politics.

Biblical and messianic nuances permeate Semeteys story, nishing with Semeteys dire predicament and heavenly ascension. Appropriately, this oral epics nale evokes images of the holy books apocalyptic conclusion: Gods people,

29

To this day there is not one institute among Kyrgyzstans many universities researching innumerable parallels between Kyrgyz ethnology and ancient prophets. Without logic, reason, or acedemic debate Kyrgyz intellectuals refuse to consider their afnity to the forbidden book. Academia commonly slashes out, like young Semetey, against any ethnographic analysis highlighting details such as those presented in this thesis. 15

surrounded by enemies, are miraculously delivered.30 Fittingly, the text lists Manassehs tribe among those lifted to heaven.31

Geniuses of communication, medieval semeteychis xed deep theological and historical concepts, premonitions, and ethnic ideologies in their works. Against all odds their unwritten message weathered the centuries, arriving intact to our generation. Semeteychis, emanating prophetic symbolism, created an epic masterpiece. Epilogue If the past seers are right, Manassehs descendants will leave their religious employers, and return to their forefathers God, not to antagonistic kin, new guardians or another set of foreign employers. The generation of Kyrgyz that does return to their ancestral God will nd themselves fullling a character described by another master story-teller. Obviously the following story has many layers, but in context of this thesis the metaphorical father-gure stands for God. The older son typies older or established religious communities who have been faithful through the centuries. The allegorical younger son represents Joseph (including Manasseh) wandering through history for thousands of years:

There was a man who had two sons. The younger one said to his father, Father, give me my share of the estate. So he divided his property between them. Not long after that, the younger son got together all he had, set off to a distant
30

Revelation 20 Revelation 7 16

31

country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his elds to feed pigs. He longed to ll his stomach with the pods that the pigs were eating, but no one gave him anything. When he came to his senses, he said, How many of my fathers hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men. So he got up and went to his father. But while he was still a long way off, his father saw him and was lled with compassion for him; he ran to his son, threw his arms around him and kissed him. The son said to him, Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. But the father said to his servants, Quick! Bring the best robe and put it on him. Put a ring on his nger and sandals on his feet. Bring the fattened calf and kill it. Lets have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found. So they began to celebrate. Meanwhile, the older son was in the eld. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. Your brother has come, he replied, and your father has killed the fattened calf because he has him back safe and sound. The older brother became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, Look! All these years Ive been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with

17

prostitutes comes home, you kill the fattened calf for him! My son, the father said, You are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive; he was lost and is found. For prophets, semeteychis, and many others the question is not if a generation will return and complete the oracle, but which generation? Who? When?

18