Brit-Am Research Sources (22 July, 2014, 24 Tammuz, 5774)
Contents:
1. Early British Restorationists had Mixed Missionizing Motivations
Before Pastor Hagee, There Was Lord Shaftesbury
The Victorian roots of evangelical Zionism by Gertrude Himmelfarb
2. Tapani Kuparinen: New (really old) information about Finnish tribes
FINLAND DURING THE FIRST MILLENIUM by Jouko Pesonen
3. Mark Williams: Dolmens in the Caucasus. I Heard You Liked Dolmens
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1. Early British Restorationists had Mixed Missionizing Motivations
Before Pastor Hagee, There Was Lord Shaftesbury
The Victorian roots of evangelical Zionism by Gertrude Himmelfarb
http://mosaicmagazine.com/supplemental/2013/10/before-pastor-hagee/
Extracts:
Two years ago, I was provoked to write The People of the Book: Philosemitism in England from Cromwell to Churchill, in a similarly critical mode, reproaching the present-day English (not English Jews) for betraying their own evangelical tradition, which was so respectful of the Jewish religion and people and so enthusiastic in favor of a Jewish state, and for succumbing to an anti-Israel fervor very nearly indistinguishable from anti-Semitism.
Evangelicalism was at its height in England in the early 19th century, with Lord Ashley (later the Seventh Earl of Shaftesbury) its most prominent and vigorous champion. 'An Evangelical of the Evangelicals,' he described himself. It was evangelicalism that prompted both his zeal as a social reformer (of factories, education, and child-labor practices) and as a 'missionary,' as he saw it, to and from the Jews. 'Who will be the Cyrus of Modern Times,' he inquired in his diary in 1826, 'the second Chosen to restore the God's people?' (Cyrus, king of ancient Persia, permitted the exiled Jews to return from Babylonia to the land of Israel.)
Ashley was all of twenty-five and a newly elected member of Parliament when he took upon himself that role. A decade later, he helped organize the London Society for Promoting Christianity Amongst the Jews (the Jews' Society, as it was known), one of whose aims, and soon its principal aim, was 'encouraging the physical restoration of the Jewish people to Eretz Israel - the Land of Israel.' Two years later, he persuaded Lord Palmerston, then the foreign secretary, to appoint a British vice-consul to Jerusalem. 'What a wonderful event it is!' he exulted. 'The ancient city of the people of God is about to resume a place among the nations.'
Three years later, over the strong objections of William Gladstone and other Anglicans, Ashley prevailed upon Robert Peel, the new prime minister, to support a bill creating a bishopric in Jerusalem. The first bishop appointed to that post was Michael Solomon Alexander, a converted Jew, the son of a rabbi and himself a former rabbi. Ashley, who had been involved in the choice of Alexander, was delighted, he confided to his diary, 'to see a native Hebrew appointed by the Church of England to carry back to the Holy City the truths and blessings which Gentiles had received from it.' For the rest of his life he wore the ring the bishop had given him before leaving for Jerusalem. It was inscribed with a quotation from the Psalms, 'Oh, pray for the peace of Jerusalem; they shall prosper that love thee.'
In 1854, with the outbreak of the Crimean war, Ashley, now Lord Shaftesbury, urged Lord Clarendon, the foreign minister, to persuade Turkey to cede some land to the Jews. In his diary, again citing the decree of Cyrus, he argued that this was the time for another, 'analogous' action:
All the East is stirred; the Turkish empire is in rapid decay; every nation is restless; all hearts expect some great thing. . . . The territory must be assigned to someone or other; can it be given to any European potentate? to any American colony? to any Asiatic sovereign or tribe? . . . No, no, no! There is a country without a nation; and God now, in His wisdom and mercy, directs us to a nation without a country. His own once loved, nay, still loved people, the sons of Abraham, of Isaac, and of Jacob.
In 1847, Lionel Rothschild had been elected to Parliament but was not seated because he refused to take the required oath 'upon the true faith of a Christian.' A Jewish Disability Bill, introduced the following year, was meant to remove this last 'civil disability' suffered by English Jews: they could vote, but as Jews they could not serve in Parliament. After a memorable debate, in which some supported the bill on the grounds of liberty and justice, others for reasons of expediency and consistency (Catholics and Dissenters having already been admitted to Parliament), it passed the Commons with a comfortable majority but was defeated in the House of Lords.
Ashley (as he then still was), well-known as an admirer of Jews and Jewish causes, might have been expected to speak in favor of this so-called 'Jew Bill.' Yet he was among its most vigorous opponents. Unmoved by Disraeli, who reminded his Christian colleagues that Jews should be admitted because they were 'the authors of your religion,' and unpersuaded by the prime minister, Lord Russell, who argued that Christianity should 'prevail in private life' but not in public, Ashley insisted that it was precisely in public that Christianity must prevail, else Christianity itself was 'altogether needless.' To admit Jews would violate the essential, unalterable Christian character of the state.
It was a passionate speech, and it concluded on an equally passionate note, a tribute to the very Jews whom Ashley was disqualifying from Parliament. He hoped he had not given offense, he said, to
'the Hebrew people . . . , the most remarkable nation that had ever yet appeared on the face of the earth . . . , a people of very powerful intellect, of cultivated minds . . . , their literature extended in an unbroken chain from the days of our Lord down to the present time . . . , embracing every subject of science and learning, of secular and religious knowledge . . .'
and so on for a discourse on their honorable and distinguished history from antiquity to modernity. Ashley was prepared to make every effort to contribute to 'their honor and comfort,' but he could not in good conscience eliminate the vital oath testifying to the Christian nature of the English state.
A decade later, a similar bill was introduced and accepted by both Houses. Rothschild took his seat, wearing a hat and swearing the oath 'So help me Jehovah' on a large Hebrew Bible. He served for fifteen years without making a single speech.
To compound this series of 'and yets,' Shaftesbury voted for that second bill, explaining in his diary that he did so because he could no longer resist, 'pertinaciously and hopelessly,' the will of the Commons. Ten years later, recalling this event, he urged Gladstone, then the prime minister, to show regard for 'God's ancient people' by giving a peerage to Sir Moses Montefiore, 'a noble member of the House of Israel.' 'It would be a glorious day for the House of Lords when that grand old Hebrew was enrolled on the lists of the hereditary legislators of England.' (Gladstone did not act on that suggestion; Montefiore remained the Sir he had been since his knighthood in 1837.) It is ironic that Shaftesbury should propose to seat Montefiore in the House of Lords, having once denied Rothschild a seat in Commons; but perhaps not altogether ironic�the lords being, at least rhetorically, more exalted, more lordly, than mere commoners.
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Personal Observation by Yair Davidiy:
The above article was brought to our attention by an e-mail of GAshley923@aol.com posting to a DNA forum.
G. Ashley has the DNA marker R-M222 associated with Nial.
http://www.britam.org/Questions/YairDNA.html
[Incidentally Ronald Reagan may also have had a similar lineage along with several million others.]
The particular markers are very similar to those of Yair Davidiy and suggest an origin from Irish Ulster.
G. Ashley is a descendant of Lord Shaftesbury.
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2. Tapani Kuparinen: New (really old) information about Finnish tribes
FINLAND DURING THE FIRST MILLENIUM by Jouko Pesonen
Shalom Yair!
Here is an interesting 100 page article about Finns, based on Dutch, Danish and Islandic sagas.
Not the best English, but very understandable..
Can't find this info of the normal history books.
Tapani
FINLAND DURING THE FIRST MILLENIUM
1st millennia AD
by Jouko Pesonen
Translated: M. Eskel, v.1
Extracts and Paraphrased Points of Interest:
Author indicates that he believes the Finns are descended from Israelites and that they are of the same stock as the Swiss.
This is in accordance with Brit-Am teaching as presented in our work "The Tribes".
# It is said that the basic characteristic of us, Finns, is thoughtful and, often, intelligent. Our citizens easily conduct international relations. It is said that we have a lot in common with our distant tribal brothers such as in the northern Switzerland. #
Western part of modern Finland settled from eastern Finland in years 200 - 600 CE.
Much of Norway was also Finnish up to ca. 800 CE.
Area of Halogoland in Norway was originally Finnish.
Northern Sweden also settled from Finland.
After 1250 CE Sweden introduced Swedish settlers, teachers, and administrators to Finland. These Swedes were often themselves descended from Finns.
Finland once extended far to the east.
Nowadays, these FENNO-UGRIC nations have been nearly eradicated from upon the earth. For example: OSTYAKS, VOGULS [MANSIS], VOTIAKS [UDMURTS], ZYRIANS (SYRJAANS), KOMI-PERMIANS (PERMIT), MORDVINIANS (MORDVAT), CHEREMISES (TSEREMISSIT), MARIS, MERJAS, MUROMS and other small tribal families.
KING FORNJOTR KVENLAND (ruled 185-250 CE) was the earliest monarch (or one of them). He is referred to in the Chronicles as a Gothic king.
Novgorod in northern Russia was so called from the year 980. Originally the town belonged to Finland and was known as Holmgard.
The Goths were living in Crimea of the Black Sea in the beginning of the Common Era. ... It seems likely, that the Goths arrived to the island of Gotland [sweden] already in the year 300 B.C.
The Goths, who were spread out in the area of current south Sweden, governed GOTALAND, JONOKOPING, KRONOBERG, AND KALMAR PROVINCES. South of the Gothic nations in current-day Sweden, the area was inhabited by Danes.
Goths were also present in Finland, near the Baltic Sea and in the fortress Karen, ... and at least in Turku, in the mouth of Aura River. These communities were formed mainly from the Gothic people of eastern Gotaland. Apparently the Goths later assimilated everywhere.. but they existed in the genes everywhere at least in Finland and Sweden. They are often 'high browed' with practical intelligence and especially fond of animals. They have the unfortunate trait, that 'they feel to be above the common people', but fortunately they do not highlight it.
Asgard seems to have been a beloved home of the ancient forgotten Scandinavian kings. A suspicion rises, that Asgard could have been in this context a commonly used name for a homestead, or even other name for Trabzon [i.e. Trebizon in northeast Turkey], where some kings went even to give birth to their children, or to meet each other. Trabzon was located in the former Byzantine Empire along the southern coast of the Black Sea; nowadays this historical city belongs to Turkey.
1844, 1860 were famine years. many Finns moved to northern Norway where they were forced to adopt Norwegian names.
In Sweden, Birka was originally Finnish.
# the Finns and the Goths, for various reasons, inhabited also the shores of Sweden around Uppsala and around Stockholm, today's new population center. #
... there were some migrations of peoples from the eastern Finnish areas, even from the Ural to the northern Finland. (Today's Norway) In addition, to the shores of Central Norway and today's northern Sweden, where there were ancient Finnish settlements.
Norweghian Vikings may have been of Finnish origin.
COATS OF ARMS
The recurrence of the figure of a lion in the heraldry of Scandinavian monarchies dates back to the old so-called 'Godwulf' royal family, whose kings ruled in, among others, Scandinavia, The Finns had the lion emblem ... long before the existence of Uppsala and then later Sweden! The lions of the Swedish coat of arms may be traced to the presence of the Finns in Sweden.
Also the Gothic kings had the lion in their coat of arms.
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3. Mark Williams: Dolmens in the Caucasus. I Heard You Liked Dolmens
Hi Yair!
So here's an article about the Dolmens of the North Caucasus
http://en.wikipedia.org/wiki/Dolmens_of_North_Caucasus
Note the following:
While generally unknown in the rest of Europe, these megaliths are
equal to the great megaliths of Europe in terms of age and quality of
architecture, but are still of an unknown origin. In spite of the
variety of Caucasian monuments, they show strong similarities with
megaliths from different parts of Europe and Asia, like the Iberian
Peninsula, France, Great Britain, Ireland, Netherlands, Germany,
Denmark, Sweden and India.
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Brit-Am Comment.
The dolmens are to be associated with the Israelites including their Cimmerian and Scythian formations.
There seems to be no other feasible explanation.