by Moe | Nov 24, 2011
“And God shall scatter you among all the peoples from one end of the earth to the other end of the earth…” Devorim 28:64
“And God shall return your captivity and be merciful to you, and will return and gather you from all the nations whither God has scattered you.” Devorim 30:3
“As the natural laws are set before Me, so shall the seed of Israel never cease from being a nation before Me, forever.” Yirmiyahu 31:36
Isaiah 35:7 ‘And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be leeks with reeds and rushes’.
The E1B1 is the Samaritan Kohanim gene from the Tribe of Levi who were ordained by God to be Priests
If anyone would like to try and debate my findings in this article and or comment, please do so below. I would love to hear from you. – Maurice Bedard 11/28/2011
* YDNA blood type as E1b1b1c M123+. This Haplogroup is known to have originate in Northern Africa where we later settled in Israel, Ireland, Germany, England , France, Canada and the United States.
In human genetics, Y HaplogroupE1b1b (E-M215) previously known as E3b (or “haplotype V”[4]) is one of the major paternal lines of humanity, linking from father-to-son back to a common male ancestor. E1b1b1c (E-M123), formerly E3b1c or E3b3, is mostly known for its major sub-clade E1b1b1c1 (E-M34), which dominates this clade.
- YDNA HAPLOGROUP: E1b1b1c M123+ (verified by IGENEA)
- HAPLOGROUP ORIGINS: North Africa
- OLD TESTAMENT TRIBE: Tribe of Levi
- ORDAINED BY GOD: As the priestly class
- OUR SKIN COLOR: White, but with the ability to become very dark due to our North African Origins. A common theme through history in Beda’s is that we are described as dark, black or curly black hair. On a family side note, my skin gets very dark and my hair is curly
- Famous Family & Cousins: Saint Bede (Beda), Noel Beda, President Barack Obama, Adolph Hitler, Gadaffi
FamilyTreeDNA:
The E haplogroup has been observed in all Jewish groups world wide. One of its major subclades, E1b1b (formerly E3b) is considered to be the 2nd most prevalent haplogroup among the Jewish population.
According to one major paper, Contrasting patterns of Y chromosome variation in Ashkenazi Jewish and host non-Jewish European populations E-M35, which defines the E1b1b1 (formerly E3b1) haplogroup, is considered to be the second highest, next to J, for “Founding Jewish Lineages” in Europe. It is found in moderate amounts in all Jewish populations, from Ashkenazi, Sephardic, Kurdish, Yemen, Samaritan and even among Djerba Jewish groups.
The Samaritan Kohanim belong to haplogroup E1b1b1a (formerly known as E3b1a).
Y Chromosome of Jewish Priests:
According the biblical accounts, the Jewish priesthood was established about 3,300 years ago with the appointment of the first Israelite high priest. Designation of Jewish males to the priesthood continues to this day, and is determined by strict patrilineal decent. Accordingly, we sought and found clear differences in the frequency of Y-chromosomes haplotypes between Jewish priests and their lay counterparts. Remarkably, the difference is observable in both Ashkenazi and Sephardic populations, despite the geographical separation of the two communities.
The human Y chromosome has useful properties for studies of molecular evolution. Except for the pseudo-autosomal region, it is inherited paternally and does not recombine. It can be used to construct patrilineal genealogy cladograms complementary to those formulated using maternally inherited mitochondrial DNA.
Samaritans:
Their findings reported on four family lineages among the Samaritans: the Tsdaka family (tradition: tribe of Menasseh), the Joshua-Marhiv and Danfi families (tradition: tribe of Ephraim), and the Cohen family (tradition: tribe of Levi). All Samaritan families were found in haplogroups J1 and J2, except the Cohen family which was found in haplogroup E3b1a-M78.[7] This article predated the E3b1a subclades based on the research of Cruciani, et al.[8] The Samaritan Cohen family were Levites until the previous Cohen family died out around 1700, so the fact that they don’t share CMH is expected. These findings may offer more proof that E1b1 was one of the founding lineages of the Levites.
More on the Samaritans:
The Samaritan community in the Middle East survives as a distinct religious and cultural sect and constitutes one of the oldest and smallest ethnic minorities in the world, numbering just less than 700 members. As a religious sect, reportedly, the Samaritans broke away from the mainstream Judaism around the fifth century BCE but according to Samaritan accounts it was the southern tribes that left the original worship set forth by Joshua. The Samaritans have maintained their religion and history to this day. Samaritans claim to descend from the Biblical Israelite tribes of Ephraim, Menashe and Levi.
Since the Samaritans maintain extensive and detailed genealogical records for the past 13–15 generations (approximately 400 years)and further back, it is possible to construct accurate pedigrees and specific maternal and paternal lineages. Y-Chromosome studies have shown that the majority of Samaritans belong to haplogroups J1 and J2, while the Samaritan Kohanim belong to haplogroup E1b1b1a (formerly known as E3b1a).[2] However, the last member of the Samaritan High-Priestly family, which claimed descent from Eleazar, the son of Aaron, died in 1623 or 1624. There was a time in later periods like the 17-18Th centuries that Samaritan sages by mistake wrote to European scholars that their priests are from Uziel b. Kehat. But Samaritan sources, chronicles and lists of lineage connecting the Samaritan Priests of the last 387 years since 1624 [The year that the Priestly Family from Phinhas was ceased] to Itamar b. Aaron the nephew of Moses, meaning that they are all from Aaronic origin. All Samaritan Priests of the present are linked to the father of the family that lived in the 14Th century ‘Abed Ela b. Shalma that was the House of ‘Abtaa from Itamar, son of Aaron. Since that date the priest has called himself “Ha-Kohen Ha-Lewi”, which means the Priest-Levite, instead of “Ha-Kohen Ha-Gadol”, a title which referred to the High-Priest as in previous times.
The biblical tradition of the Cohen family living among the Samaritans is found in 2 Kings 17:27-28, where it indicates that only one Israelite Cohen was sent back from exile from Assyria by the King of Assyria to teach those living in the Northern Kingdom of Israel (Samaria). This suggests why some Samaritans may claim association of haplogroup E3b1a with the biblical Kohanim. In the same period only 27,290 (Annals of Sargon)of the ten Northern Tribes were exiled to Assyria, the Assyrians relocated those non-Israelites to the region around Samaria, explaining why those claiming to be Leviim or Kohanim were actually Syrians, who appointed other non-Israelites as priests (“Kohanim”) from their own people.
Thus far, no claims of ancestry of coming from the Levite tribe for male haplogroups outside of the “J” series can be scientifically substantiated because the mutation of haplogroups is so slow that no one coming from the family of Levi could have another haplogroup.
The Text Below Taken From: Multiple Origins of Ashkenazi Levites and Y Chromosomes Traveling South:
The E1b1b1 haplogroup (formerly known as haplogroup E3b1) has been observed in all Jewish groups worldwide. It is considered to be the second most prevalent haplogroup among the Jewish population. According to one major paper it has also been observed in moderate numbers among individuals from Ashkenazi, Sephardic and Samaritan communities having traditions of descending from the tribe of Levi, suggesting that the E1b1b1 Levites may have existed in Israel before the Diaspora of 70 C.E.
The Samaritan community is a small, isolated, and highly endogamous group today numbering some 650 members who have maintained extensive genealogical records for the past 13–15 generations. Since the Samaritans maintain extensive and detailed genealogical records, it is possible to construct accurate pedigrees and specific maternal and paternal lineages. The Samaritan community in the Middle East survives as a distinct religious and cultural sect and constitutes one of the oldest and smallest ethnic minorities in the world. Y-Chromosome studies have shown that the majority of Samaritans belong to haplogroups J1 and J2 while the Samaritan Cohanim belong to haplogroup E1b1b1a, formerly E3b1a.
In 1623-1624 the last member of the High-Priestly family, which claimed descent from Eleazar, the son of Aaron, died. The office was then given to a Levite branch, descended from Uzziel, the son of Kohath. Since that date the priest has called himself “Ha-Kohen Ha-Lewi”, which means the Priest-Levite, instead of “Ha-Kohen Ha-Gadol”, a title which referred to the High-Priest as in previous times. The approximately 650 individuals comprising the total group of present day Samaritans trace their ancestry over a period of more than 2,000 years to the Biblical Israelite tribes of Ephraim, Menashe and Levi. As a religious sect, the Samaritans broke away from the main stream of Judaism around the fifth century B.C..
The biblical tradition of the origin of the Cohen family among the Samaritans is found in 2 Kings 17:27-28 where it indicates that only one Israelite Cohen was sent back from exile in Assyria, circa 722 BC, by the King of Assyria to teach those living in the Northern Kingdom of Israel (Samaria); this suggests a strong association of haplogroup E3b1a with the biblical Cohenim who authored and compiled the biblical text of the Book of Kings. Those non-Israelites relocated to the region around Samaria by the Assyrians in the same period that the Northern Tribes were exiled to Assyria, later appointed other non-Israelite Cohenim from their own people who were performing non-Israelite authorized priestly functions as observed by the biblical, priestly author at the time of the composition of the Book of Second Kings (cf. 2 Kings 17:32-34); this may be an origin for some among the J1 and J2 Cohenim haplotypes observed among Jewish populations today.
Phylogeny of E1b1:
A “by lineage” nomenclature system [21] was used to name the haplogroups. For the sake of clarity, the internal structure of haplogroups E-M191 (six sub-haplogroups), E-M78 (11 sub-haplogroups) and E-M81 (3 sub-haplogroups) is not shown. Paragroups E1b1*, E1b1a* and E1b1b* were never observed in our data set (more than 2,000 African Y chromosomes, data not shown). Note that the mutations M154 and M281 have been repositioned (B) with respect to the previously published phylogeny (A); however, the possibility that M154 and M281 are recurrent mutations cannot be excluded. The positions of the mutations M116.2, P268, P269, M84 and M290 in relation to the newly characterized mutations have not been resolved because of the lack of positive control DNAs.
See the phylogeny chart here:
LINKS:
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 408
General System, and division of the Code.
By the code of the sect of Illuminees I mean the principles and systems which it had formed to itself on Religion and Civil Society, or rather against all Religion and Civil Society whatever; I mean the government and the laws which it has adopted to realize its plans, and to guide the adepts in bringing the whole universe into its systems. This was not so much a code springing from an ardent mind, and an enthusiastic zeal for a great revolution, as the offspring of reflection on the means of rendering it infallible; for no sooner had Weishaupt conceived a plan, than he foresaw the obstacles which might thwart its success. Though he decorated the first pupils whom he had seduced with the title of his profound adepts, yet he did not dare unfold to them the vast extent of his plans. Pleased with having laid the foundation, he did not hurry the elevation of that edifice, which might have been exposed to fall for want of the proper precautions; no, he wished it to be as durable as time itself. For five whole years he meditated; and he foresaw that he should still have to pause for many a tedious day on the means of securing the success of his plans. His plodding head silently ruminated and slowly combined that code of laws or rather of cunning, of artifice, of snares and ambushees by which he was to regulate the preparation of candidates, the duties of the initiated, the functions, the rights, the conduct of the chiefs, and even his own. He watched every means of seduction, weighed and compared those means, tried them one after the other; and when he had adopted any of them would still reserve the power of changing them, in case he should happen to fall upon any that would be more disastrous.
Meanwhile his first disciples, now his apostles, gained him many partizans; he seduced many himself, and directed their conduct by letter. His advice was adapted to circumstances, and, artfully husbanding his promises, he kept the minds of his disciples perpetually in suspense as to the last mysteries. To his trusty adepts he promises systems of morality, of education, and of polity, all entirely new; and they might easily surmise that this future code would be no other than that of a morality without restraint, of a religion without a God, and of a polity without laws or any dependence whatsoever; 1 though he did not dare
p. 409
entirely to throw away the mask. But his laws appeared imperfect, his snares were not sufficiently concealed; and he was convinced that time and experience alone could perfect the work on which he had so long meditated. Such are the colours, at least, in which we see him representing himself when his adepts, impatient to be initiated in the last mysteries, reproach him with the slowness of the proceedings: “It is from time and experience,” says he, “that we are to learn. I daily put to the test what I made last year, and I find that my performances of this year are far superior. Give me then time to reflect on what may forward and on what may delay the execution of our plans; to weigh what may be expected of our people left to themselves or led and conducted by us.—Remember that what is done in haste, speedily falls to ruin. Leave me then to myself, let me act alone; and believe me, time and I are worth any other two.” 2
Let not the reader imagine that these meditations of Weishaupt alluded to the object of his views; that never varied; the destruction of Religion, the destruction of Society and the civil Laws, the destruction of property,—that was the point at which he always aimed; and this impious man too well knew his crime, not to be alarmed; we see him writing to his confident, “You know the situation in which I stand. I must direct the whole by means of five or six persons. It is absolutely necessary that I should during my life remain unknown to the greater part of the adepts themselves.—I am often overwhelmed with the idea that all my meditations, all my services and toils are perhaps only twisting a rope or planting a gallows for myself; that the indiscretion or imprudence of a single individual may overturn the most beautiful edifice that ever was reared.” 3
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 415
First Part of the Code of the Illuminees
By the appellation of Brother Insinuator, is to be understood the Illuminee whose peculiar office is to make proselytes for the Sect. Some brethren were more particularly instructed for that end; they might, indeed, be called the Apostles or Missionaries of the Order, being those whom the superiors sent to the different towns and provinces, and even into distant countries, to propagate its doctrines and to establish new Lodges. These had received, in addition to the common rules, farther instructions peculiar to the higher degrees. “These (as Weishaupt writes) may sometimes be the most imbecile, and at other times the most ingenious of the Brotherhood.” From the former he can depend on a blind obedience to the rules he lays down, which are never to be deviated from; and with respect to the latter, provided they be zealous and punctual, should they even transgress any of the laws, it would not be in such a manner as to commit either their own safety or that of the Order; and they would soon make amends for their indiscretion by some new artifice. But, whatever may be the sense of the Illuminee, he is obliged once or twice in his life to act the part of Brother Insinuator, and that with a certain success, by the acquisition of two or three proselytes, under pain of perpetually remaining in the lower degrees. Some Brethren of high rank may have been dispensed from this formality; but as to the generality of them there exists a positive law on that point. 1 To stimulate the zeal of the Brethren, the Insinuator is by the laws of the code established superior over every novice that he has gained to the Order: It is expressed as follows: “Every Illuminee may form to himself a petty empire; and from his littleness, emerge to greatness and power.” 2
Such then is the first duty imposed upon every Illuminee for the propagation of the Sect; and this is the part which first claims our attention, in order that we may be able to form an idea of the immensurable powers of Weishaupt for seduction.
This part may be said to be subdivided into three. The rules laid down are, first, those which are to guide the Brother Insinuator in the choice of persons to be admitted or excluded; then follow those which are to teach him how to entice into the order those persons whom he has judged proper for it;
p. 416
and lastly come those rules and arts by which novices are to be formed, and even involved in Illuminism before they are officially admitted.
In order to judge of the qualifications of the persons whom he may enlist, every Illuminee is to begin by procuring tablets, which he is to keep in the form of a Journal; and this is his Diary. Assiduously prying into every thing that surrounds him, he must vigilantly observe all persons with whom he becomes acquainted, or whom he meets in company, without exception of relations, friends, enemies, or entire strangers; he must endeavour to discover their strong and their weak side; their passions and prejudices; their intimacies, and above all, their actions, interests, and fortune; in a word, every thing relating to them: and the remarks of every day he must enter in his Diary.
A twofold advantage is to be reaped from these particulars of information; first, by the Order in general and its superiors; secondly, by the adept himself. Twice every month he will make a general statement of his observations, and he will transmit it to his superiors. By these means the Order will be informed what men, in every town or village, are friendly or inimical to it. The means of gaining over the one or destroying the other will naturally occur. With respect to the Insinuator, he will learn how to judge of those who are proper persons to be received or rejected, and he will carefully insert his reasons for the admission or rejection of those persons in his monthly statements. 3
The Recruiting Brother will carefully guard against giving the most distant hint that he is an Illuminee. This law is peremptory for the Brethren, but more particularly for all the Insinuators, whose success may often essentially depend on it. It is to them that the legislator so strongly recommends all that exterior of virtue and of perfection, that care of shunning all public scandals which might deprive them of their ascendancy over the minds of those whom they seek to entice into the Order. 4 The law expressly says, “Apply yourselves to the acquiring of interior and exterior perfection;” but lest they should conceive that this perfection even hinted at the mastering of their passions, and at renouncing the pleasures of the world, he adds, “Attend particularly to the art of dissembling and of disguising your actions, the better to observe those of others, and to penetrate into their inmost thoughts. “Die kunst zu erlernen sich zu verstellen, andere zu beobachten, and aus zu forschen.” It is for that reason that these three great precepts are to be found in the summary of the Code: hold thy tongue—be perfect—disguise thyself—almost following each other in the same page, and serving as an explanation of each other. 5
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 440
Third Part of the Code of the Illuminees.
Weishaupt, ruminating on what turn he should give to his Code of Illuminism, that its progress might be more subtile and infallible, expresses himself in the following terms, on the preparatory degrees which were to succeed to the novitiate of his pupils. “I am thinking of establishing, in the next degree, a sort of an academy of Literati. My design would include the study of the Ancients, and an application to the art of observing and drawing characters (even those of the living); and treatises and questions, proposed for public compositions, should form the occupations of our pupils.—I should wish, more especially, to make them spies over each other in particular, and over all in general. It is from this class that I would select those who have shown the greatest aptness for the Mysteries. My determination, in short, is, that in this degree they shall labour at the discovery and extirpation of prejudices. Every pupil (for example) shall declare, at least once a month, all those which he may have discovered in himself; which may have been his principal one, and how far he has been able to get the better of it.”
Ever influenced by a bitter hatred against the Jesuits, he does not blush to say—”I mean that this declaration shall be among us, what confession was among them.” Her was, however, unfortunate in his application; for in the Order of the Jesuits, no superior could ever hear the confessions of the Inferiors; and thus their very institutes rendered impossible the horrid abuse, under which Weishaupt affected to cloak the abominable breach of confidence with respect to his pupils, when he says, “by these means I shall discern those who show dispositions for certain special Doctrines relative to Government or to Religion.” 1
The statutes of their Minerval degree are drawn up with a little more circumspection, and simply declare, “that the Order in that degree wishes to be considered only as a learned society or academy, consecrating its toils to form the hearts and minds of its young pupils both by example and precept.” 2 These are called the Brethren of Minerva, and are under the direction of the Major or Minor Illuminees. The academy properly so called is composed of ten,
p. 441
twelve, and sometimes fifteen Minervals, under the direction and tuition of a Major Illuminee.
In the kalendar of the Sect, the days on which the academy meets are called holy, and its sittings are generally held twice a month; always at the new moon. The place where they meet is called, in their language, a Church. It must always be preceded by an anti-chamber, with a strong door armed with bolts, which is to be shut during the time of the meeting; and the whole apartment is to be so disposed, that it shall be impossible for intruders either to see or hear any thing that is going forward. 3
At the commencement of each sitting, the President is always to read, and, after his fashion, comment on some chosen passages of the bible, or Seneca, of Epictetus, Marcus Aurelius, or Confucius. 4 The care he takes to give to all these works the same weight and authority, will be sufficient to make the pupils view the Bible in a similar light with the works of the Pagan Philosophers.
This lecture over, each pupil is questioned “as to the books which he has read since the last meeting; on the observations or discoveries he may have made; and on his labours or services toward the progress of the Order.”
Nor are the studies and the books of which the Brethren are to give an account, left to their own choice. To each of these academies there is appropriated a particular library, whenever circumstances will permit, calculated to insure the spirit of the Order; and this collection the Sect takes care to furnish. By three different means it is accomplished. First, by the money which the Brethren contribute; secondly, by the list of his own private Library, which is exacted from each candidate, who is obliged to furnish therefrom such books as may be required of him; the third means is derived from Weishaupt’s grand principle, that every thing which is useful is an act of virtue. Now as it would be very useful for the Order to get possession of those rare books and precious manuscripts which Princes, Nobles, and Religious Orders keep shut up among their archives or in their libraries; all Illuminees acting as librarians or archive-keepers are admonished, exhorted, and seriously pressed not to make any scruple of secretly stealing such books or manuscripts, and putting them into the possession of the Sect. This is one of the most explicit lessons that Weishaupt gives to his adepts; at one time telling them not to make a case of conscience of giving to the Brethren what they may have belonging to the library of the Court; at another, sending a list of what should be stolen from that of the Carmes, he says, “all these would be of much greater use if they were in our hands.—What do those rascals do with all those books?” 5
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 453
Fifth Part of the Code of Illuminees
The degree which follows that of Minor Illuminee is sometimes called Major Illuminee; at other times, Scotch Novice. Under this two-fold denomination a double object is comprized. As Scotch Novice, the adept is turned in upon Masonry; and it is only a snare for imposing upon the credulity of those, who have not given the requisite symptoms for being initiated in the higher mysteries of the Sect. It is an introduction to the degree of Scotch Knight, which terminates the career of the dupes. But as a degree of Illuminism, it will encompass the adept with new bonds, more extraordinary and more firm than the former; it is a more immediate preparation for the grand mysteries; in short, it is from this degree that the masters of the Minerval Academies are selected.
Let us begin by laying open the artifice of that strange bond which the adept will never dare to rend asunder, though he should wish to withdraw from Illuminism, or more particularly should he be tempted to reveal what he may have already discovered of the artifices, principles, or grand object of the Sect.
Before the candidate is admitted to the new degree, he is informed that his reception is resolved on, provided he gives satisfactory answers to the following questions:
I. Are you acquainted with any society grounded on a better constitution, or more holy and solid than ours, and which tends with more certainty or expedition to the object of your wishes?
II. Was it to satisfy your curiosity that you entered our society? or, was it to concur with the chosen among men to universal happiness?
III. Are you satisfied with what you have seen of our laws? Will you labour according to our plan, or have you any objection to propose against it?
IV. As there will be no medium for you, declare at once, whether you wish to leave us, or whether you will remain attached to us for ever?
V. Are you a member of any other society?
p. 454
VI. Does that society impose any thing detrimental to our interests; for example, the discovery of our secrets; or, does it require you to labour for itself exclusively?
VII. Should such things be ever required of you, tell us upon your honour, whether you would be disposed to acquiesce in them?
These questions answered, there still remains another proof of confidence which the Order expects from the candidate. This is nothing less than an exact and candid account of his whole life, written without any reservation or dissimulation whatever. The necesssary time is given him; and this is the famous bond, or rather snare, into which when Weishaupt has once brought the candidate he exultingly exclaims, “Now I hold him; I defy him to hurt us; if he should wish to betray us, we have also his secrets.” It would be in vain for the adept to attempt to dissimulate. He will soon find that the most secret circumstances of his life, those which he would most anxiously wish to hide, are all known by the adepts. The arts which he has hitherto practised to pry into the most secret motions of the hearts of his pupils, into their tempers and passions, their connections, their means, their interests, their actions and opinions, their intrigues and faults, have all been more artfully employed by others in watching himself. Those who compose the lodge into which he is going to be received, are the very persons that have been scrutinizing his past life.
All the discoveries made by his Insinuator, all the statements he has been obliged to give of himself as required by the Code, every thing which the Brother Scrutators, either known or unknown, have been able to discover concerning him during his degrees of Minerval or of Minor Illuminee, have been accurately transmitted to the Brethren of the new lodge. Long before his admission, they had accomplished themselves in the scrutinizing arts.—These wretches then will mimick even the canonization of the saints! The very precautions which Rome takes to discover the least taint in those whom it proposes to the veneration of the faithful, this illuminizing Sect will adopt, in order to satisfy itself that in its adepts no civil nor religious virtue can be traced. Yes, the villains in their dens wished to know each other, and smiled to see their accomplices as wicked as themselves.
