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Jeff Goodlove email address: Jefferygoodlove@aol.com
Surnames associated with the name Goodlove have been spelled the following different ways; Cutliff, Cutloaf, Cutlofe, Cutloff, Cutlove, Cutlow, Godlib, Godlof, Godlop, Godlove, Goodfriend, Goodlove, Gotleb, Gotlib, Gotlibowicz, Gotlibs, Gotlieb, Gotlob, Gotlobe, Gotloeb, Gotthilf, Gottlieb, Gottliebova, Gottlob, Gottlober, Gottlow, Gutfrajnd, Gutleben, Gutlove
The Chronology of the Goodlove, Godlove, Gottlob, Gottlober, Gottlieb (Germany, Russia, Czech etc.), and Allied Families of Battaile, (France), Crawford (Scotland), Harrison (England), Jackson (Ireland), Jefferson, LeClere (France), Lefevre (France), McKinnon (Scotland), Plantagenets (England), Smith (England), Stephenson (England?), Vance (Ireland from Normandy), Washington, Winch (England, traditionally Wales), including correspondence with George Rogers Clark, and including ancestors William Henry Harrison, Andrew Jackson, George Washington, Thomas Jefferson, James Madison, James Monroe, John Adams, John Quincy Adams and Franklin Delano Roosevelt, Martin Van Buren, Teddy Roosevelt, U.S. Grant, Benjamin Harrison “The Signer”, Benjamin Harrison, Jimmy Carter, Robert E. Lee, Jefferson Davis, William Taft, John Tyler (10th President), James Polk (11th President)Zachary Taylor, and Abraham Lincoln.
The Goodlove Family History Website:
http://familytreemaker.genealogy.com/users/g/o/o/Jeffery-Goodlove/index.html
The Goodlove/Godlove/Gottlieb families and their connection to the Cohenim/Surname project:
• New Address! http://wwwfamilytreedna.com/public/goodlove/default.aspx
• • Books written about our unique DNA include:
• “Abraham’s Children, Race, Identity, and the DNA of the Chosen People” by Jon Entine.
•
• “ DNA & Tradition, The Genetic Link to the Ancient Hebrews” by Rabbi Yaakov Kleiman, 2004.
“Jacob’s Legacy, A Genetic View of Jewish History” by David B. Goldstein,
Birthdays on February 22…
David V. Davidson (3rd cousin 6x removed)
Louis Godlove
Nancy Godlove Taylor
James E. Kirby (ex Father in law)
Thomas D. Mckinnon (3rd great granduncle)
John Meason (half brother of the 5th great grandaunt)
Thomas Meason (father in law of the 5th great grandaunt)
Martin A. Nielsen (husband of the 1st cousin 2x removed)
Carl W. PAGE
Calvin R. Powell (6th cousin 5x removed)
Emily J. Soupene (4th cousin 5x removed)
Cecil D. Williams (3rd great grandnephew of the wife of the 3rd great grandaunt)
February 22, 1290 B.C.E: The coronation of Ramses II, who, according to some, is the Pharaoh of the Exodus. Since the Bible does not mention the Pharaoh by name, Ramses is not the only candidate. In addition to which, there is some debate among Egyptologist as to when Ramses actually came to power. According to some, his reign began in 1297 BCE.[1]
1290 BC: Among Ramesses’ laborers are Asiatic ‘Apiru. This may lie behind the biblical tradition (Exodus 1:11) that Hebrew slaves built the city of Ramesses.[2]
Ramesses started work on on a new city called Per-Ramessu, a name that means “Domain of Ramesses”. Located at the northeast part of the Nile delta, it has special significance. Hebrews had lived peacefully around the Nile delta for 400 years, but concerned over their numbers, Ramesses, like his father before him may have forced them into the hard labor of constructing this new city. [3]
1280 B.C.:
Written in 1280 BC, the Egyptian Book of the Dead describes a god, Horus…
Horus is the son of the god Osiris…
…born to a virgin mother…
He was baptized in a river by Anup, the Baptizer…
…who was later beheaded.
Like Jesus, Horus was tempted
while alone in the desert…
Healed the sick…
The blind…
Cast out demons…
And walked on the water…
He raised Asar from the dead.
“Asar translates to “Lazarus”. (Asar translates to Osiris)
Oh yeah, and he also had 12 disciples.
Yes Horus was crucified first…
And after 3 days,
Two women announced…
Horas, the savior of humanity…
Had been resurrected.[4]
1279-1213/12 BCE Reign of Ramses II. The traditional period of the plagues of Egypt and the Exodus.[5]
1279 to 1199:
[6]
[7]
February 22, 1544: Mary of Guise (wife of the 8th cousin 14x removed)
Mary of Guise
Mary of Guise, c. 1537, by Corneille de Lyon.
Queen consort of Scotland
Tenure
May 18, 1538 – December 14, 1542
Coronation
February 22, 1540
Spouse
Louis II, Duke of Longueville
m. 1534; wid. 1537
James V of Scotland
m.1538; wid. 1542
Issue
Francis III, Duke of Longueville
Louis of Longueville
James, Duke of Rothesay
Robert Stewart
Mary, Queen of Scots[8]
She was crowned queen at Holyrood Abbey on February 22, 1540. [9]
February 22, 1563: Chastelard is executed at St. Andrews. [10]
February 22, 1566: The Earl of Bothwell marries Lady Jane Gordon, sister of the Earl of Huntly. The nuptials were celebrated at the court of Holyrood, and the festivities on this occasion lasted five days.
At this time, Darnley already treats Mary with great neglect, and delivers himself up to all sorts of dissipation : forgetting also what he owes to the love of this princess, he blushes not to load her with mortifying indignities. Finally, having taken umbrage at David Riccio, then Mary's chief secretary,^ (and whom he supposed to have contributed, by his advice, to the refusal of the matrimonial crown to him), he contrives with Morton and the partizans of Murray, the destruction of Riccio, and to compel the Queen to consent to the recall of the banished rebel lords. [11]
February 22, 1630: Popcorn is invented by Quadequina, in the Massachusetts Bay Colony.[12]
In the spring of 1630, a fleet of ships led by the Arrabela, appeared off the coast to the north of Plymouth, Massachusetts carrying a thousand new immigrants. While the Pilgrims had been escaping Europe, these puritans meant to recreat a new more pious England, in America.
February 22, 1656: The Jews in New Amsterdam were granted, "A little hook of land situate [sic] outside of this city for a burial place." This cemetery land was located by the Bowery, near Oliver Street in what is now lower Manhattan. It would be another month before Jews were granted the right to own real estate. Public Jewish worship would not be an accepted matter of fact until the turn of the century. The establishment of a burial society and cemetery is a matter of major importance for any Jewish community. It was sign of permanence and belonging. Following the defeat of the Dutch by the English in 1664, New Amsterdam would become New York.[13]
February 22, 1726: Mary Ball’s will, which was unearthed by G. W. Beale of more recent years, is dated December 17, 1721. It was made at St. Stephens parish and mentions Mary Ball, John Johnson, and her daughter, Elizabeth Bonim (Mrs. Samuel Bonim). John Johnson and George Eskridge are named as executors. John Johnson did not long survive his mother, for his will was probated on February 22, 1726, in Westmoreland. He left all that his stepfather had given him in Stafford County to Mary Ball, and a young dappled-gray riding horse besides. Mary was then just eighteen.[14]
1731/32*
February 22, George Washington is born to Augustine and Mary (Ball) Washington at Wakefield Farm, Westmoreland County, Virginia. George Washington to Isaac Heard, May 2, 1792, on the Washington family genealogy
*1731 by the Old (Julian) Calendar, 1732 by the New (Gregorian) Calendar. The New Calendar was adopted by Great Britain and the colonies in 1752. To bring the calendar in line with the solar year, it added 11 days and began the new year in January rather than March. Tobias Lear, secretary to Washington, to Clement Biddle, February 14, 1790, on the new calendar and Washington's birthday
February 22, 1753: The last record found for Andrew2 Harrison, during his lifetime, appears in Orange County Order Book 5, dated February 22, 1753, "Andrew2 Harrison is discharged from being overseer of the road down to the Spotsylvania County line." [15]
Friday, February 22, 1754
George Washington turns 22 years old.
February 22, 1755: Benedict XIV issued Beatus Andreas a Papal Bull that confirmed the blood libel as factual. ”The Bull reviewed the cases of ritual murder by Jews, which it explicitly upholds as a fact, and establishes the beatification but not the canonization of Andreas of Rinn and Simon of Trent”[16]
February 22, 1775: On the second day's session, to-wit, February 22, 1775, John Canon (of Canonsburg) "one of the Gent in the Commission of the peace, took the Usual Oaths to his Majesties person and Govmnt, Subscribed the Abjuration Oath and Test, and then took the Oath of a justice of the peace, and of Justice of the County Court in Chancery, and of J. of Oyer and Terminer." The same day viewers were appointed, among whom were Henry Taylor, the first presiding judge of Washington County, and Van Swearingen, the first sheriff, to view a proposed road from Providence Mounce's Mill (east of the Monongahela), by Ausberger's Ferry, "and from thence to Catfish Camp." Wendle Ourey, Robert Hannah, James Caveat and James Smith, all Pennsylvania officials, were brought up and held to bail in large recognizances, for their good behavior and their desisting from acting as officials in the "Colony of
Virginia by any authority from the Province of Pennsylvania."
And on the same day the following order was entered: "Ord. that the Sheriff Imploy a Workman to build a Ducking Stool at the Confluence of the Ohio with the Monongahela, and
that the person Imployed bring in his Charge at the Laying of the Levy."[17].
February 22, 1775: Where was this old Virginia court held? It appears that in 1772, or 1773 Captain Charles Edmondstone, commanding the King's forces at Fort Pitt, then to be demolished, had sold the fort to Alexander Ross and William Thompson; and that in 1774, Dr. Connolly had taken possession of what was left of it and called it Fort Dunmore. Alexander Ross had erected several houses out of part of the ruins, in some one of which, possibly, the court referred to was held: II. Olden Time, 95. But the fort was not wholly unused; for, on February 22, 1775, the second day's session of the court, it was ordered "that the sheriff make use of the Room in the Fort now used as a guard room as a Goal for this part of the County, and also that John Campbell and Dorsey Pentecost, Gent., with the Shff. lay off Prison Bounds for the same, Including the Ally of the fort and two rods wide to the town."[18]
February 22, 1775: On the next day after the first sitting of the court, to wit, on February 22, 1775, Robert Hanna and James Caveat, two of the Westmoreland county justices, were arrested for the performance of their duties as Pennsylvania magistrates, and confined at Pittsburgh for about three months, vainly endeavoring to obtain a release.[19]
February 22, 1775
On the petition of Alexr. Duglas and others, It is Ord that Wm. Crawford, Providence Mounce, Ezekiel Hickman, Joseph Beeler, John Vanmetere, Morgan Morgan, Vincen Colvin, Henry Taylor, Van Swearengen, they being first sworn, Veiw a road from Providence Mounce’ s Mill, by Ausberger’s Ferry, and from thence to (Catfish camp), and make a report of the Conveniences and Inconvenences to the next Court…
…Simon Girty took the Usual Oaths to his Majesties Person and Govern, Sub the Abjuration Oath and test, whish is Ord to be Certified on his Com of a Lieutent of the Militia of Pittsburg and its Dependencies…
…Ord that Paul Froman, Thomas Cook, Josiah Crawford…Veiw a road from Fort Dunmore to Paul Froman’s and make a report of the Conveniences and Inconveniences thereof to the next Court. [20]
February 22, 1775, 10:00 AM: At a Court con'd and held for Augusta County at Fort Dunmore February 2 2d, 1775, Prest John Connolly, Thomas Smallman, Dorsey Pentecost, Wm Goe, Gentlemen, Justices.
John Canon, one of the Gent in the Commission of the peace,
took the Usual Oaths to his Majesties person and Governt,
Subscribed the Abjuration Oath and Test, and then took the
Oath of a Justice of the peace, and of Justice of the County
Court in Chancery, and of Justice of Oyer and Terminer
On the Complt of John McAnully ag'st his Master, Casper
Reel, for beating and abuseing him, It is ordered that he be
summoned to appear here the next Court, to answer the Complt,
and with the Servt.
Prest, John Canon.
On the petition of Alexr. Duglas and others, It is Ord that
Wm. Crawford, Providence Mounce, Ezekiel Hickman, Joseph
Beeler, John Vanmetere, Morgan Morgan, Vincen Colvin,
Henry Taylor, Van Swearengen, they being first sworn, Veiw
a road from Providence Mounce' s Mill, by Ausberger's Ferry,
and from thence to Catfish Camp, and make a report of the
Conveniences and Inconveniences to the next Court.
Ordered that Robert Henderson, Benja. Kuykendall, John
Robinson, and James Sulivan, they being first sworn, Veiw a
Road from Fort Dunmore to Beckets fort, and make a report of
the Conven and Inconveniences to the next Court.
Prest., John Gibson.
(4) David Semple, Gent, is recommended to the Gentn appointed
to exam Attos. , that he is a Person of Probaty, Honesty, and
Good Demeanor.
On the Motion of Henry Heath, It is ordered that Silas Dex-
ter, Gabriel Cox, Rich'd McMahon, Benja. Sweet, Robt. Hen-
derson, Veiw the most Conven Way from fort Dunmore to Henry
Heaths, they being first sworn, and make a report of the In-
conv and Conven to the next Court.
Admon of the Estate of Wm. Craig, dec'd, granted to An-
drew Vaughan, a Creditor, he having comp'd with the Laws.
Ord. that Gabriel Cox, Rich'd McMahon, James Bruce, and
Henry Heath, or any 3, app the Est.
Patrick McElroy took the Usual Oaths to his Majesties Per-
son and Govern, Sub the Abjur Oath and Test, and then was
sworn a Deputy Sheriff.
William Christy took the Usual Oaths to his Majesties Person
and Govern, Sub the Abj Oaths and Test, which is Ordered to
be Certified on his Commission of a Lieutenant of Pittsburg and
its Dependencies of the Militia.
Simon Girty took the Usual Oaths to his Majesties Person
and Govern, Sub the Abjuration Oath and test, which is Ord
to be Certified on his Com of a Lieutent of the Militia of Pitts-
burg and its Dependencies.
Jacob Bousman took the Usual Oaths to his Majes Person
and Govern, Sub the Abjur Oath and test, which is Ord to be
Certified on his Comn of Ensign of the Militia of Pittsburg and
its Dependencies.
Ord that Paul Froman, Thomas Cook, Josiah Crawford,
Jacob Long, and Rich'd Crooks, they being first sworn, to Paul Froman 's and make a report of the Conveniences and Inconveniences thereof to the nextCeurt.
Prest., John Campbell.
William vs. Bresser ; deft moved for a ded. to take the deps.
of Jacob Dorenin, a Wits who is agoing down the Ohio river,
which was overuled.
Ab., John Connolly.
John Connolly took the Usual Oaths to his Majesties person
and Govern, Sub the Ab Oath and test, which is Ord to be
Certified on his commission of Major of the Millitia.
Prest., John Connolly.
Windle Ourey, being bound over to this Court for acting as
an assessor under the Laws of Pennsylvania, appeared, and having made Confession to the Court, it is Ordered that he be dis-
charged from his recog.
James Cumerford being bound over to this Court on Complt
of John Gibson, Gent, being called and failing to appear the
Prosecution is withdrawn.
Ord. that the Sheriff make use of the Room in the Fort now
Used as a Guard Room as a Goal for this Part of the County,
and also that John Campbell and Dorsey Penticost, Gent,
with the Surv. lay of Prison Bounds for the same, Includ the
ally of the fort and two rods wide to the town
Robert Hannah, being bound over to this Court for openly
disturbed the peace by interrupting the execution of Legal
Process by the officers of this Government, and did actually
imprison a Certain Philip Baily in the discharge of his duty as
a Consta, ag'st the Peace of our Sovereign Lord the King,
being called, appeared and offered a Plea to the Jurisdiction of
the Court, which Plea was Overuled ; and It is ordered that he
be Committed to the Goal of this County, and there to remain until he Enter into recog in the Sum of ^iooo with 2 Secys.
in the sum of ;£5oo Each, to be levied of their respective
Goods and Chattels, Lands and Tenemets, in case Robt.
Hanah is not of Good Behaviour for a Year and a day, and
also desit from acting as a Majestrate within the Colony of Vir-
ginia by any authority from the Province of Pennsylvania, and
that he keep the peace to all his Majesties Leige Subjects in the
Mean time.
James Caveat, Gent, being bound over to this Court for
sundry times Malevolently opposed the authority of His Majes-
ties officers of the Government of Virginia, and has rioutsly
opposed the legal Establishment of his Majesties Laws in this
County, Contrary to the peace of our Sovereign Lord the King,
being called, appeared and offered a plea to the Jurisdiction of
the Court, which was overuled ; and it is ordered that he be
Committed to the Goal of this County and thereto remain until
he Enter into recog in the Sum of ^1000 with two Secys in
the Sum of ^500 Each, to be levied of their respective Goods
(7) and Chattels, Lands and Tenements, in case James Caveat is
not of Good Behaviour for a Year and a day, and also desist
from acting as a Majestrate within the Colony of Virginia by
any authority derived from the Province of Pennsylvania, and
that he keep the peace to all his Majesties Leige Subjects in the
mean time.
Francis Brown took the Usual Oaths to his Majesties Person
and Govern, Sub the Abjur Oath and test, and was Sworn as a
deputy Sheriff, with the Consent of John Christian by a note
from under his hand
James Smith being bound over to this Court for acting as a
Commissioner under an authority derived from under the Prov-
ince of Pennsylvania within the Colony of Virginia, being
called appeared, and on being heard It is Ord that he Com-
mitted to the Goal of this County, and there to remain until he
Enter into recog in the Sum of ^ioo with two Secys. in the
Sum of ^50 Each, to be levied of their respec Goods and
Chattels, Lands and Tenements, in case he is not of Good
Behaviour for a Year and a day, and also desist from acting as
a Commissioner from under any authority derived from under
the province of Pennsylvania within this Colony
Ord that Davd Steel, John Wals, Oliver Miller, and Nathan
Couch, they being first sworn, Veiw a Road from Devor's ferry
to the road that leads from fort Dunmore to Dunfeilds, to join
Dunfeild's road on Shirtee's Creek near Ben Renoes, and make
a report of the Conven and Inconven to the next Court
(8) Ord that the Sheriff Imploy a Workman to build a Ducking
Stool at the Confluence of the OHio with the Monongohale and
that the person Imployed bring in his Charge at the Laying of
the Levy.
Bousman vs. McGoldrick, Joseph Chriswell Spbd.
Edward Armstrong, being bound over to this Court on the
Complt of Frederick Ferrie, for Stealing a Hog the prop of the
sd. Ferrie, on hearing the Wits and the parties by their Attos,
and It is ordered that the Complt be dismised.
David Steel took the. Usual Oaths to his Majesties Person and
Govern, Sub the Ab Oath and test, which is Ord to be Cert on
his Commission of Ensign of Pittsburgh and its Dependances.
Ord that Thos. Brown, Bazil Brown, Wm. Colvin, Reuben
Camp, and Conrad Walter, they being first sworn, Yeiw a Road
from Old Redstone fort to Conrad Walkers, and make a report
of the Conven and Inconv to the next Court
Ord that the Court be adjourned until to Morrow Morning
10 o'Clock. Jno. Connolly.[21]
February 22, 1775: The Jews were expelled from outskirts of Warsaw, Poland.[22]
February 22, 1776: The first German troops to start for America were the Brunswickers. These marched from Brunswick on February 22d, 1776, two thousand two hundred and eighty-two strong, and were embarked at Stade, near the mouth of the Elbe. The second division of Brunswickers embarked at the end of May - about two thousand men. The first Hessians set out from Cassel early in March, and were shipped at Bremerlehe, near the mouth of the Weser. The second division was embarked in June. Together they numbered between twelve and thirteen thousand men. They were for the most part excellent troops and well equipped, for the Landgrave's little army was one of the best in Germany.
The march from Brunswick or Cassel to the port of embarkation was a comparatively simple matter. The troops passed from the territory of their own prince into the Hanoverian dominions of the King of England, and these reached to the sea. The Prince of Waldeck sent his regiment through Cassel without trouble. The Prince of Hesse-Hanau, the Margrave of Anspach-Bayreuth, and the Prince of Anhalt-Zerbst had a longer road and more difficulties before them.
The town of Hanau lies above Frankfort, on the river Main, about thirty miles from Mainz, where that river falls into the Rhine. The district of which Hanau was the capital was at this time governed by the heir-apparent of the Landgrave of Hesse-Cassel, as an independent county. The prince was not on good terms with his father, and was unwilling to send his troops through the territories of the latter, for fear of desertion. The soldiers were therefore shipped on boats and sent down the Rhine. The three spiritual electorates, the lands of the Elector of the Phalz, the free city of Cologne, and other less important districts bordered on that stretch of the river which the modern tourist passes in his steamboat between breakfast and dinner-time. Any one of the little states might make trouble if its permission for the passage of troops were not obtained, and after running the gantlet of them all, there was danger of still more serious hinderance when the flotilla came to Rhenish Prussia. Difficulties had already arisen between the local authorities and the English recruiting officers, and although the first regiment from Hanau, in the spring of 1776, was allowed to pass unmolested, trouble was brewing.[23]
February 22, 1784
To Zachariah Connell
[24]
[25]
February 22, 1786: Ruth McKinnon was born December 4, 1755 and about 1785 married Captain John Bavington (Bevington) born February 2, 1750. They both died in Washington County, Pennsylvania, he on June 10, 1810 and she on February 4, 1824. They took up a Patent called "Milltown" in Washington County, PA, February 22, 1786. They had ten children(37). (The records of Pennsylvania were not research for additional information.) [26]
February 22, 1786: John Adams, who was in London, conferred with the Ambassador of Tripoli in an attempt to negotiate an end of the piracy of American vessels in the Mediteranean, but he failed.[27]
February 22, 1793: William Henry Harrison: 1793 February 22, Became lieutenant. [28]
spring 1793 Shenandoah County, Va., Frederick Heiskell of Edinburg paid the
and spring 1794 personal property tax for several men who were probably his employees. Among them was [no first name] Gutlope/Gudlope.[29]
c February 22, 1817:
Ralph E.W. Earl painted his first portrait of Jackson[30]
February 22, 1825
[31]
Saul Henkle, Clerk of the Court of Common plea of the Clark County, Ohio, certifies William H. McKinnon was acting justice of the peace of Clark County, Ohio, February 22, 1825.
Temperance Address
Springfield, Illinois
February 22, 1842
Abraham Lincoln caused a stir with this speech, given to the Springfield Washington Temperance Society on the 110th anniversary of George Washington's birth. Even though this organization was not a religious one, the crowd that gathered in the Second Presbyterian Church probably did not expect his approach.
Rather than try to berate problem drinkers into quitting, the 33-year-old Lincoln endorsed "kind, unassuming persuasion" and criticized earlier, heavy-handed temperance efforts. Furthermore, he advocated reason as the solution to alcoholism and other ills in his famous conclusion: "Happy day, when all appetites controled, all passions subdued, all matters subjected, mind, all conquering mind, shall live and move the monarch of the world. Glorious consummation! Hail fall of Fury! Reign of Reason, all hail!"
--------------------------------------------------------------------------------
Although the Temperance cause has been in progress for near twenty years, it is apparent to all, that it is, just now, being crowned with a degree of success, hitherto unparalleled.
The list of its friends is daily swelled by the additions of fifties, of hundreds, and of thousands. The cause itself seems suddenly transformed from a cold abstract theory, to a living, breathing, active, and powerful chieftain, going forth "conquering and to conquer." The citadels of his great adversary are daily being stormed and dismantled; his temple and his altars, where the rites of his idolatrous worship have long been performed, and where human sacrifices have long been wont to be made, are daily desecrated and deserted. The trump of the conqueror's fame is sounding from hill to hill, from sea to sea, and from land to land, and calling millions to his standard at a blast.
For this new and splendid success, we heartily rejoice. That that success is so much greater now than heretofore, is doubtless owing to rational causes; and if we would have it continue, we shall do well to inquire what those causes are. The warfare heretofore waged against the demon Intemperance, has, somehow or other, been erroneous. Either the champions engaged, or the tactics they adopted have not been the most proper. These champions for the most part have been Preachers, Lawyers, and hired agents. Between these and the mass of mankind, there is a want of approachability, if the term be admissible, partially, at least, fatal to their success. They are supposed to have no sympathy of feeling or interest, with those very persons whom it is their object to convince and persuade.
And again, it is so common and so easy to ascribe motives to men of these classes, other than those they profess to act upon. The preacher, it is said, advocates temperance because he is a fanatic, and desires a union of the Church and State; the lawyer, from his pride and vanity of hearing himself speak; and the hired agent, for his salary. But when one, who has long been known as a victim of intemperance bursts the fetters that have bound him, and appears before his neighbors "clothed, and in his right mind," a redeemed specimen of long-lost humanity, and stands up with tears of joy trembling in his eyes, to tell of the miseries once endured, now to be endured no more forever; of his once naked and starving children, now clad and fed comfortably; of a wife long weighed down with woe, weeping, and a broken heart, now restored to health, happiness, and a renewed affection; and how easily it is all done, once it is resolved to be done; how simple his language, there is a logic, and an eloquence in it, that few, with human feelings, can resist. They cannot say that he desires a union of church and state, for he is not a church member; they cannot say he is vain of hearing himself speak, for his whole demeanor shows he would gladly avoid speaking at all; they cannot say he speaks for pay for he receives none, and asks for none. Nor can his sincerity in any way be doubted; or his sympathy for those he would persuade to imitate his example be denied.
In my judgment, it is to the battles of this new class of champions that our late success is greatly, perhaps chiefly, owing. But, had the old school champions themselves, been of the most wise selecting, was their system of tactics, the most judicious? It seems to me, it was not. Too much denunciation against dram sellers and dram drinkers was indulged in. This, I think, was both impolitic and unjust. It was impolitic, because, it is not much in the nature of man to be driven to anything; still less to be driven about that which is exclusively his own business; and least of all, where such driving is to be submitted to, at the expense of pecuniary interest, or burning appetite. When the dram-seller and drinker, were incessantly told, not in accents of entreaty and persuasion, diffidently addressed by erring man to an erring brother; but in the thundering tones of anathema and denunciation, with which the lordly Judge often groups together all the crimes of the felon's life, and thrusts them in his face just ere he passes sentence of death upon him, that they were the authors of all the vice and misery and crime in the land; that they were the manufacturers and material of all the thieves and robbers and murderers that infested the earth; that their houses were the workshops of the devil; and that their persons should be shunned by all the good and virtuous, as moral pestilences -- I say, when they were told all this, and in this way, it is not wonderful that they were slow, very slow, to acknowledge the truth of such denunciations, and to join the ranks of their denouncers in a hue and cry against themselves.
To have expected them to do otherwise than they did -- to have expected them not to meet denunciation with denunciation, crimination with crimination, and anathema with anathema, was to expect a reversal of human nature, which is God's decree, and never can be reversed. When the conduct of men is designed to be influenced, persuasion, kind, unassuming persuasion, should ever be adopted. It is an old and a true maxim, that a "drop of honey catches more flies than a gallon of gall." So with men. If you would win a man to your cause, first convince him that you are his sincere friend. Therein is a drop of honey that catches his heart, which, say what he will, is the great highroad to his reason, and which, when once gained, you will find but little trouble in convincing his judgment of the justice of your cause, if indeed that cause really be a just one. On the contrary, assume to dictate to his judgment, or to command his action, or to mark him as one to be shunned and despised, and he will retreat within himself, close all the avenues to his head and his heart; and though your cause be naked truth itself, transformed to the heaviest lance, harder than steel, and sharper than steel can be made, and though you throw it with more than Herculean force and precision, you shall be no more be able to pierce him, than to penetrate the hard shell of a tortoise with a rye straw.
Such is man, and so must he be understood by those who would lead him, even to his own best interest.
On this point, the Washingtonians greatly excel the temperance advocates of former times. Those whom they desire to convince and persuade, are their old friends and companions. They know they are not demons, nor even the worst of men. They know that generally, they are kind, generous, and charitable, even beyond the example of their more staid and sober neighbors. They are practical philanthropists; and they glow with a generous and brotherly zeal, that mere theorizers are incapable of feeling. Benevolence and charity possess their hearts entirely; and out of the abundance of their hearts, their tongues give utterance. "Love through all their actions runs, and all their words are mild." In this spirit they speak and act, and in the same, they are heard and regarded. And when such is the temper of the advocate, and such of the audience, no good cause can be unsuccessful.
But I have said that denunciations against dram-sellers and dram-drinkers are unjust as well as impolitic. Let us see.
I have not enquired at what period of time the use of intoxicating drinks commenced; nor is it important to know. It is sufficient that to all of us who now inhabit the world, the practice of drinking them, is just as old as the world itself, -- that is, we have seen the one, just as long as we have seen the other. When all such of us, as have now reached the years of maturity, first opened our eyes upon the stage of existence, we found intoxicating liquor, recognized by everybody, used by every body, and repudiated by nobody. It commonly entered into the first draught of the infant, and the last draught of the dying man. From the sideboard of the parson, down to the ragged pocket of the houseless loafer, it was constantly found. Physicians prescribed it in this, that, and the other disease. Government provided it for soldiers and sailors; and to have a rolling or raising, a husking or hoe-down, any where about without it, was positively insufferable.
So too, it was every where a respectable article of manufacture and merchandise. The making of it was regarded as an honorable livelihood; and he who could make most, was the most enterprising and respectable. Large and small manufactories of it were every where erected, in which all the earthly goods of their owners were invested. Wagons drew it from town to town -- boats bore it from clime to clime, and the winds wafted it from nation to nation; and merchants bought and sold it, by wholesale and retail, with precisely the same feelings, on the part of the seller, buyer, and bystander, as are felt at the selling and buying of flour, beef, bacon, or any other of the real necessaries of life. Universal public opinion not only tolerated, but recognized and adopted its use.
It is true, that even then, it was known and acknowledged, that many were greatly injured by it; but none seemed to think the injury arose from the use of a bad thing, but from the abuse of a very good thing. The victims of it were pitied, and compassionated, just as now are the heirs of consumptions, and other hereditary diseases. Their failing was treated as a misfortune, and not as a crime, or even as a disgrace.
If, then, what I have been saying be true, is it wonderful, that some should think and act now as all thought and acted twenty years ago? And is it just to assail, contemn, or despise them, for doing so? The universal sense of mankind, on any subject, is an argument, or at least an influence not easily overcome. The success of the argument in favor of the existence of an over-ruling Providence, mainly depends upon that sense; and men ought not, in justice, to be denounced for yielding to it, in any case, or giving it up slowly, especially, where they are backed by interest, fixed habits, or burning appetites.
Another error, as it seems to me, into which the old reformers fell, was, the position that all habitual drunkards were utterly incorrigible, and therefore, must be turned adrift, and damned without remedy, in order that the grace of temperance might abound to the temperate then, and to all mankind some hundred years thereafter. There is in this something so repugnant to humanity, so uncharitable, so cold-blooded and feelingless, that it never did, nor ever can enlist the enthusiasm of a popular cause. We could not love the man who taught it -- we could not hear him with patience. The heart could not throw open its portals to it. The generous man could not adopt it. It could not mix with his blood. It looked so fiendishly selfish, so like throwing fathers and brothers overboard, to lighten the boat for our security -- that the noble minded shrank from the manifest meanness of the thing.
And besides this, the benefits of a reformation to be effected by such a system, were too remote in point of time, to warmly engage many in its behalf. Few can be induced to labor exclusively for posterity; and none will do it enthusiastically. Posterity has done nothing for us; and theorize on it as we may, practically we shall do very little for it, unless we are made to think, we are, at the same time, doing something for ourselves. What an ignorance of human nature does it exhibit, to ask or expect a whole community to rise up and labor for the temporal happiness of others after themselves shall be consigned to the dust, a majority of which community take no pains whatever to secure their own eternal welfare, at a no greater distant day? Great distance, in either time or space, has wonderful power to lull and render quiescent the human mind. Pleasures to be enjoyed, or pains to be endured, after we shall be dead and gone, are but little regarded, even in our own cases, and much less in the cases of others.
Still, in addition to this, there is something so ludicrous in promises of good, or threats of evil, a great way off, as to render the whole subject with which they are connected, easily turned into ridicule. "Better lay down that spade you are stealing, Paddy; --if you don't you'll pay for it at the day of judgment." "Be the powers, if ye'll credit me so long, I'll take another, jist."
By the Washingtonians, this system of consigning the habitual drunkard to hopeless ruin, is repudiated. They adopt a more enlarged philanthropy. They go for present as well as future good. They labor for all now living, as well as all hereafter to live. They teach hope to all -- despair to none. As applying to their cause, they deny the doctrine of unpardonable sin. As in Christianity it is taught, so in this they teach, that
"While the lamp holds out to burn,
The vilest sinner may return."
And, what is a matter of more profound gratulation, they, by experiment upon experiment, and example upon example, prove the maxim to be no less true in the one case than in the other. On every hand we behold those, who but yesterday, were the chief of sinners, now the chief apostles of the cause. Drunken devils are cast out by ones, by sevens, and by legions; and their unfortunate victims, like the poor possessed, who was redeemed from his long and lonely wanderings in the tombs, are publishing to the ends of the earth, how great things have been done for them.
To these new champions, and this new system of tactics, our late success is mainly owing; and to them we must mainly look for the final consummation. The ball is now rolling gloriously on, and none are so able as they to increase its speed, and its bulk -- to add to its momentum, and its magnitude. Even though unlearned in letters, for this task, none are so well educated. To fit them for this work, they have been taught in the true school. They have been in that gulf, from which they would teach others the means of escape. They have passed that prison wall, which others have long declared impassable; and who that has not shall dare to weigh opinions with them, as to the mode of passing.
But if it be true, as I have insisted, that those who have suffered by intemperance personally, and have reformed, are the most powerful and efficient instruments to push the reformation to ultimate success, it does not follow, that those who have not suffered, have no part left them to perform. Whether or not the world would be vastly benefitted by a total and final banishment from it of all intoxicating drinks, seems to me not now an open question. Three-fourths of mankind confess the affirmative with their tongues, and, I believe, all the rest acknowledge it in their hearts.
Ought any, then, to refuse their aid in doing what the good of the whole demands? Shall he, who cannot do much, be, for that reason, excused if he do nothing? "But," says one, "what good can I do by signing the pledge? I never drink even without signing." This question has already been asked and answered more than millions of times. Let it be answered once more. For the man suddenly, or in any other way, to break off from the use of drams, who has indulged in them for a long course of years, and until his appetite for them has become ten or a hundred fold stronger, and more craving, than any natural appetite can be, requires a most powerful moral effort. In such an undertaking, he needs every moral support and influence, that can possibly be brought to his aid, and thrown around him. And not only so; but every moral prop, should be taken from whatever argument might rise in his mind to lure him to his backsliding. When he casts his eyes around him, he should be able to see, all that he respects, all that he admires, and all that [he?] loves, kindly and anxiously pointing him onward; and none beckoning him back, to his former miserable "wallowing in the mire."
But it is said by some, that men will think and act for themselves; that none will disuse spirits or anything else, merely because his neighbors do; and that moral influence is not that powerful engine contended for. Let us examine this. Let me ask the man who could maintain this position most stiffly, what compensation he will accept to go to church some Sunday and sit during the sermon with his wife's bonnet upon his head? Not a trifle, I'll venture. And why not? There would be nothing irreligious in it: nothing immoral, nothing uncomfortable. Then why not? Is it not because there would be something egregiously unfashionable in it? Then it is the influence of fashion; and what is the influence of fashion, but the influence that other people's actions have [on our own?] actions, the strong inclination each of us feels to do as we see all our neighbors do? Nor is the influence of fashion confined to any particular thing or class of things. It is just as strong on one subject as another. Let us make it as unfashionable to withhold our names from the temperance cause as for husbands to wear their wives bonnets to church, and instances will be just as rare in the one case as the other.
"But," say some, "we are no drunkards; and we shall not acknowledge ourselves such by joining a reformed drunkard's society, whatever our influence might be." Surely no Christian will adhere to this objection. If they believe, as they profess, that Omnipotence condescended to take on himself the form of sinful man, and, as such, to die an ignominious death for their sakes, surely they will not refuse submission to the infinitely lesser condescension, for the temporal, and perhaps eternal salvation, of a large, erring, and unfortunate class of their own fellow creatures. Nor is the condescension very great.
In my judgment, such of us as have never fallen victims, have been spared more by the absence of appetite, than from any mental or moral superiority over those who have. Indeed, I believe, if we take habitual drunkards as a class, their heads and their hearts will bear an advantageous comparison with those of any other class. There seems ever to have been a proneness in the brilliant, and warm-blooded to fall into this vice. The demon of intemperance ever seems to have delighted in sucking the blood of genius and of generosity. What one of us but can call to mind some dear relative, more promising in youth than all his fellows, who has fallen a sacrifice to his rapacity? He ever seems to have gone forth, like the Egyptian angel of death, commissioned to slay if not the first, the fairest born of every family. Shall he now be arrested in his desolating career? In that arrest, all can give aid that will; and who shall be excused that can, and will not? Far around as human breath has ever blown, he keeps our fathers, our brothers, our sons, and our friends, prostrate in the chains of moral death. To all the living every where we cry, "come sound the moral resurrection trump, that these may rise and stand up, an exceeding great army" -- "Come from the four winds, O breath! and breathe upon these slain, that they may live."
If the relative grandeur of revolutions shall be estimated by the great amount of human misery they alleviate, and the small amount they inflict, then, indeed, will this be the grandest the world shall ever have seen. Of our political revolution of '76, we all are justly proud. It has given us a degree of political freedom, far exceeding that of any other nation of the earth. In it the world has found a solution of the long mooted problem, as to the capability of man to govern himself. In it was the germ which has vegetated, and still is to grow and expand into the universal liberty of mankind.
But with all these glorious results, past, present, and to come, it had its evils too. It breathed forth famine, swam in blood and rode in fire; and long, long after, the orphan's cry, and the widow's wail, continued to break the sad silence that ensued. These were the price, the inevitable price, paid for the blessings it bought.
Turn now, to the temperance revolution. In it, we shall find a stronger bondage broken; a viler slavery, manumitted; a greater tyrant deposed. In it, more of want supplied, more disease healed, more sorrow assuaged. By it no orphans starving, no widows weeping. By it, none wounded in feeling, none injured in interest. Even the dram-maker, and dram seller, will have glided into other occupations so gradually, as never to have felt the change; and will stand ready to join all others in the universal song of gladness.
And what a noble ally this, to the cause of political freedom. With such an aid, its march cannot fail to be on and on, till every son of earth shall drink in rich fruition, the sorrow quenching draughts of perfect liberty. Happy day, when, all appetites controlled, all poisons subdued, all matter subjected, mind, all conquering mind, shall live and move the monarch of the world. Glorious consummation! Hail fall of Fury! Reign of Reason, all hail!
And when the victory shall be complete -- when there shall be neither a slave nor a drunkard on the earth -- how proud the title of that Land, which may truly claim to be the birth-place and the cradle of both those revolutions, that shall have ended in that victory. How nobly distinguished that People, who shall have planted, and nurtured to maturity, both the political and moral freedom of their species.
This is the one hundred and tenth anniversary of the birth-day of Washington. We are met to celebrate this day. Washington is the mightiest name of earth -- long since mightiest in the cause of civil liberty; still mightiest in moral reformation. On that name, an eulogy is expected. It cannot be. To add brightness to the sun, or glory to the name of Washington, is alike impossible. Let none attempt it. In solemn awe pronounce the name, and in its naked deathless splendor, leave it shining on.[32]
February 22-23, 1847: Battle of Buena Vista in the War with Mexico.[33] Part of Zachary Taylors command was detached to join General Winfield Scott in central Mexico. Nevertheless, on February 22-23, 1847, Taylor routed a numerically superior force assembled under Mexican president Antonio López de Santa Anna at Buena Vista, a feat that thrilled the nation.
February 22, 1848: Hooks Mills is an unincorporated community in Hampshire County, West Virginia, United States. It is located on Hooks Mill Road (West Virginia Secondary Route 13/3) which intersects Cacapon River Road (West Virginia Secondary Route 14) 4.5 miles south of Capon Bridge. Hooks Mills is named for the saw and grist mill on the Cacapon River run by the Hook family from 1848 to the late 1930s.
•
History
John Cale, an immigrant from Germany built a cabin in the area in the 1740s.[2] On April 6, 1750, George Washington surveyed the property that was to become the mill for a plat for Richard Arnold, Jr.[2] On February 22, 1848 Margaret Dunlap sold the property to Robert Hook for the sum of $5,600. The deed of sale stated that a mill and other improvements on the property conveyed to Hook.[3]
In the 1820s, a one-room school house was built near the mill, George Nicholas Spaid serving as the teacher.[2] In 1884 the River Dale school, as it was known, served the additional purpose as the site of legal proceedings.[4]
By the late 19th and early 20th century Hooks Mills was an established community, with an inn serving the patrons of the mill, a blacksmith shed and house, the mill residence, and the Captain David Pugh House. A 1903 photograph on display in the Capon Bridge Museum shows the mill in a state of early decline. In the photo Henson Hook, the mill operator, is seen with his hand on the wheel of a horse drawn wagon. The mill also served as the community's post office, and the mill race served as a place where the local population harvested ice in the winter. Nothing remains of the mill, which was swept away in a flood in the late 1930s, but the traces of the mill race and a few scattered foundation stones
Remains of Hook's Mill
.
Hooks Mill, West Virginia, 1903 -- Saw and lumber mill, waterpower on left; grain was ground on imported stones from France; the post office was on the right. Flour ground from wheat at the mill was stored on the second floor, hay stored on the third floor. Henson Hook, the mill owner, can be seen dressed in white shirt with hand on front wheel of wagon.
Today, Hooks Mills is served by the Yellow Spring post office. The inn, the blacksmith's house, and the miller's house all remain as private residences.[34]
•[35]
February 22, 1861: Lincoln's religious skepticism was fueled by his readings in Enlightenment and classical liberalism, especially economic liberalism.[211] Consistent with the common practice of the Whig party, Lincoln would often use the Declaration of Independence as the philosophical and moral expression of these two philosophies.[217] In a February 22, 1861 speech at Independence Hall in Philadelphia Lincoln said,
I have never had a feeling politically that did not spring from the sentiments embodied in the Declaration of Independence. ... It was not the mere matter of the separation of the Colonies from the motherland; but that sentiment in the Declaration of Independence which gave liberty, not alone to the people of this country, but, I hope, to the world, for all future time. It was that which gave promise that in due time the weight would be lifted from the shoulders of all men. This is a sentiment embodied in the Declaration of Independence.[218]
He found in the Declaration justification for Whig economic policy and opposition to territorial expansion and the nativist platform of the Know Nothings. In claiming that all men were created free, Lincoln and the Whigs argued that this freedom required economic advancement, expanded education, territory to grow, and the ability of the nation to absorb the growing immigrant population.[219]
It was the "Declaration of Independence," rather than the Bible, that Lincoln most relied on to oppose any further territorial expansion of slavery. He saw the Declaration as more than a political document. To him, as well as to many abolitionists and other antislavery leaders, it was, foremost, a moral document that had forever determined valuable principles for the future shaping of the nation.[220]
February 22, 1861: With Pinkerton and Ward Hill Lamon, his former law partner, Lincoln slipped out of the hotel in Harrisburg on the evening of February 22. He wore a soft felt hat instead of his customary stovepipe hat, and he draped an overcoat over his shoulders and hunched slightly to disguise his height. The group boarded a sleeper car and arrived in Baltimore in the middle of the night. The trio slipped undetected from the Calvert Street station to Camden station across town. There, they boarded another train and arrived without incident in Washington at 6:00 a.m. On the platform, the party was surprised when a voice boomed, "Abe, you can't play that on me." It was Congressman Elihu B. Washburne, a friend of Lincoln's from Illinois. Washburne escorted Lincoln to the Willard Hotel.
A myth arose that Lincoln had dressed as a woman to avoid detection, but this was not the case. He did draw considerable criticism in the press for his unceremonious arrival. Northern diarist George Templeton Strong commented that if convincing evidence of a plot did not surface, "the surreptitious nocturnal dodging...will be used to damage his moral position and throw ridicule on his Administration." Lincoln later regretted the caper and commented to a friend "I did not then, nor do I now believe I should have been assassinated had I gone through Baltimore..." Regardless of how he had arrived, Lincoln was safely in Washington, ready to assume the difficult task ahead. [36]
Februaru 22, 1863: Calvin R. Powell (b. February 22, 1863 in GA / d. October 18, 1930).[37]
Mon. February 22, 1864
Went out to see the picket. Gard came in and drilled. Commenced building tents
Quite hot
William Harrison Goodlove Civil War Diary, 24th Iowa Infantry[38]
February 22, 1865
The big social event was Washington’s Birthday. Here was an occasion both Confederates and Federals could honor, and the church bells rang from noon until one o’clock. Southern belles were well represented, both at the park concerts and at the public establishments. Captain Lucas was delighted that the ladies had recovered from their apparaent fear of Yankees and were now moving about openly. Rigby acknowledged that several balls and dancing parties had been gotten up for the evening if anyone cared for such a demonstration. Sergeant Hoag, the color bearer of the 24th, was one who cared for such entertainment. He received a free ticket to the Military Ball at St. Andrews Hall for bringing the regimental colors to decorate the auditorium. The sergeant affirmed that he had a very good time, not leaving until one o’clock in the morning with a headache.[39].
"Lost Tribes of Israel"
PBS Airdate: February 22, 2000
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NARRATOR: The Western Wall in Jerusalem. Devout Jews come to worship much as their ancestors did centuries ago. The time-honored traditions live on - the wearing of prayer shawls and head coverings, the wail of the shofar made of ram's horn. 4,000 miles from Israel, in southern Africa, a people known as the Lemba also heed the call of the shofar. They have believed for generations that they are Jews, direct descendants of the biblical patriarchs Abraham, Isaac, and Jacob. However unlikely the Lemba's claims may seem, modern science is finding a way to test them. The ever-growing understanding of human genetics is revealing connections between peoples that have never been seen before. Opening new windows into the past. Tonight we travel across continents and seas - and into the microscopic world of the human genome - to unravel the mysteries of the Lemba, a people who believe themselves to be a lost tribe of Israel.
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NARRATOR: On a hot summer afternoon in South Africa, anthropologist Tudor Parfitt takes the next step in his quest to solve the riddle of the Lemba - a quest that had begun a dozen years earlier following a lecture he'd given in Johannesburg.
TUDOR PARFITT: You're called the Black Jews. Do you really think you are Black Jews?
ELDER: I believe that I'm a black Jew. Because we don't eat pork and the Jews also doesn't eat pork. There was distant marriages - we didn't have intermarriage to marry a different nationality. It must be of a Lemba tribe. And whenever we slaughter, we wash our hands and we clean up our utensils, that's what the Jews do. They do everything, whatever they do - doing kosher food, and that means everything is clean.
PROFESSOR MATHIVA: You are the great descendants of the great ancestor Abraham, the origin where your forefathers come from. From Abraham, you came up through Isaac, one of our ancestors, the son and the rightful heir of Abraham estate.
NARRATOR: The Lemba believe they descend from the ancient tribes that lived in the land of Israel 3,000 years ago. According to the Bible, the tribes were united and powerful under King David and King Solomon. But when Solomon died around 900 BC, the confederation of tribes weakened.
SHAYE COHEN: According to the biblical record, after the death of Solomon, the kingdom split into two. There was a rebellion and the Davidic line became the kings only of the southern kingdom in Jerusalem. And the northern kingdom was established by rebels against the Davidic line, who established a monarchy which lasted until the year 722 BC, when the kingdom was conquered by the Assyrians. The northern tribes were then carried off into exile to points further east and at that point the mystery of the lost tribes begins, because we don't know what happened to them.
NARRATOR: Most scholars agree that the 10 lost tribes were scattered across the Middle East, and assimilated into local populations. But throughout history, people from as far as Japan, India, and Ethiopia have been thought by some to be descendants of those long lost tribes.
SHAYE COHEN: It seems to me the simplest way to understand these claims is that Westerners come across long lost peoples, native peoples in far-flung places across the globe, and they see them, and they try to interpret them in terms with which they are familiar, and their terms are familiar from the Hebrew Bible.
For example, if an explorer or a missionary finds that a native people eat some kind of unleavened bread in the springtime or circumcise their sons, for example, or they don't eat pork, for example, or they don't do work on a given day of the week, they will automatically interpret that in terms of the Hebrew Bible.
PROFESSOR MATHIVA: And you were told in those laws that God forbids you to eat pork, which is the meat coming from a pig.
TUDOR PARFITT: I must say I didn't really believe this - this whole Jewish thing. I didn't believe that a group of Jews had left the Middle East, you know, centuries before and come to the middle of black Africa. That didn't seem likely. There seemed far better explanations of - of the fact that they thought they were Jewish than this. One is that somehow their Jewish identity had been imposed from the outside by missionaries for whom nothing is sweeter than the idea of discovering lost tribes somewhere that you can work on. But on the other hand, there was something Semitic about them. They circumcise; there's a whole range of animals that they will not eat, including anything which is even remotely pig-like. The other thing was the extraordinary importance they placed upon ritual slaughter of animals. Ritual slaughter of animals is not an African thing at all. Of course it's Islamic as well as Judaic, but it's certainly from the Middle East, it's not African. And the fact that every lad is given a knife with which he did his ritual slaughtering throughout his life, and he took to his grave with him, that seemed to me to be very remarkably, tangibly Semitic and Middle Eastern.
NARRATOR: Until recently, there has been no way to test the Lemba's belief in a Jewish heritage. But now a new key has been discovered that may unlock ancient mysteries: a key as basic as blood and bone, and infallible as a fingerprint - genetic markers that may confirm an age-old Jewish belief.
The Hebrew Bible says that Aaron, the brother of Moses, was chosen by God to begin a family line of priests to serve in the temple. Priest in Hebrew is "Cohane," plural "Cohanim." And to this day, a small percentage of Jews identify themselves as Cohanim - and believe that they are descended from Aaron.
SHAYE COHEN: According to the Bible, God selected the tribe of Levi to be the priestly tribe. And this tribe in turn was - was split into two. One line from Aaron provided the priests, another line through Moses provided the Levites who would serve as assistants in the central sanctuary. The crucial point is that the priestly line is tribal in the sense that it is transmitted from father to son. I, for example, am a priest. My last name is Cohen, or Cohane in Hebrew, and I am a Cohane because my father said that I am. His name was Cohen, or Cohane, and he said that I and my brother, we are Cohanim. One cannot join the priestly line, one cannot be appointed to the priestly line. You don't take an exam to be accepted into the priestly line. You don't have to pass qualifications to be in the priestly line. The only thing that matters is your heredity.
NARRATOR: Another Cohane, Professor Karl Skorecki, and his colleague Neil Bradman each had the idea that Cohanim inheritance might be able to be confirmed genetically.
KARL SKORECKI: One day sitting in synagogue, my mind was drifting perhaps from some of the liturgy and prayers, and during the synagogue ceremony, members of the priest tribe or Cohanim are called up for particular contributions to the service. So I was sitting there, and another member of the congregation was called up as a Cohane, or Jewish priest, and his origin was from North Africa. And my origin in terms of where my parents came from is from eastern Europe and Poland, and we are both Cohanim, or priests. So I thought to myself at the time, well what might we have in common other than the fact - other than this tradition that we have? So this led to the notion that perhaps we could find, somewhere in the human genome, a similarity. Well, the part of the human genome that's also passed from father to son is of course the Y chromosome.
NARRATOR: Inside every human cell are 23 pairs of chromosomes, made up of DNA. One half of each pair comes from the mother, the other half from the father. One of those pairs determines a person's sex. Women generally have a pair of similar chromosomes called XX, men have XY. If the father contributes his X to the offspring, it will be a girl. If he contributes his Y, it'll be a boy. It's the Y chromosome that determines maleness. And the Y doesn't exchange much genetic material with its partner X, so a father passes his Y chromosome on to his son virtually unchanged.
DAVID GOLDSTEIN: To understand why we can use the Y chromosome to test the oral tradition surrounding the priesthood, let's imagine for a minute that the oral tradition is largely accurate. So what that means is that at some point in the past, there was a priest that founded the priestly line. This individual had a number of sons and his sons had sons and so on, and the priests of today are all the descendants just through the - the paternal line of that original founding priest. If that's in fact the case, or something very much like that is the case, then all the individuals today that consider - consider themselves Cohanim, in fact have copies in some sense of the Y chromosome that was carried by that original founding priest.
NARRATOR: To test this hypothesis, researchers went to a beach in Israel to collect DNA from dozens of young Jewish men.
NEIL BRADMAN: We obtained the DNA by taking a mouth swab - little cotton bud around the inside of the mouth. Then the cells are broken down and the DNA is extracted back in the lab. We take this DNA from individuals who are self-identifying Jews, in other words, they say that they're Jews, and they say that so far as they believe they are either a priest, a Cohen, or they are not a priest, a lay Jew.
NARRATOR: The samples are analyzed at University College London. Liquid from test tubes containing the mouth swabs is treated with enzymes and spun in a centrifuge to separate out the DNA. The amount of DNA obtained from each person is so minute that in order to be analyzed, it must first be "amplified" - reproduced millions of times using a process called polymerase chain reaction - PCR. During PCR, the DNA is heated until its double strand splits into two single strands. Then the temperature is lowered and each single strand makes a new partner using chemicals that have been added to the liquid. The machine heats up again until these new double strands split apart. This process continues for a few hours - a chain reaction, doubling the available DNA with every cycle.
Meanwhile, a researcher prepares a special gel to receive the amplified DNA. A liquid is carefully injected between two sheets of glass and spreads out to form a thin membrane. Once the gel is set, it is mounted vertically so the DNA - which has an electrical charge - can migrate down through it when a current is applied to the gel. A sample - dyed blue - from one individual is injected into the gel, then another DNA sample next to it, and so on down the row.
DNA is made up of four chemical bases: thymine, adenine, guanine, and cytosine - known by their initials: T and A, G and C. The specific arrangement of these bases on the Y chromosome is passed on almost intact from father to son. But small differences caused by genetic mutation allow scientists to tell chromosomes apart.
NEIL BRADMAN: One way in which you can tell one Y chromosome from another Y chromosome is that in a particular place the T may have changed to an A. That happens very, very rarely, perhaps only once in the course of human evolution it would have occurred at the same place. Another type of change is where some of these letters, for example, GATA, appear as repeats: GATA, GATA, GATA. That may change a little bit more frequently to be - say nine repeats. It may reduce to eight repeats or it may go up to 10 repeats, and the combination of these letter changes and repeats together will enable us to differentiate one Y chromosome from another Y chromosome.
NARRATOR: Each vertical line of colored dots represents a piece of DNA from the Y chromosome of one individual. The rate at which the DNA moves through the gel depends on its precise chemical make-up - the order and number of its As, Ts, Gs, and Cs. DNA with the same chemical make-up will display the same colors at the same places along the vertical lines. These lines can also be displayed as graphs which highlight the differences and similarities between Y chromosomes.
The results are stunning. A group of genetic markers - a distinctive combination of letter changes and repeats, dubbed the Cohen Modal Haplotype - is seen in about 10% of the general Jewish population and in over 50% of the Cohanim. The long-held Jewish belief that priestly status is passed from father to son over the centuries seems to be confirmed in the genes.
DAVID GOLDSTEIN: What it appears is that that particular chromosomal type was a component of the ancestral Hebrew population, and because it was a component of that population it got into the major Jewish - the major contemporary Jewish communities, and also got into the priestly line. And because that chromosomal type is hard to find in non-Jewish populations, its presence in a population would be suggestive of Jewish ancestry.
NARRATOR: The Cohanim study has far-reaching implications for Tudor Parfitt. If the Cohen Modal Haplotype is found among a significant percentage of the Lemba, their claim to Jewish ancestry will suddenly become more credible.
TUDOR PARFITT : I got very intrigued by the possibilities of genetics when I met Neil Bradman. He wanted me to join in his research because in some ways we had things in common. I was interested in scattered Jewish communities for one reason, and he was interested in scattered Jewish communities for another. But it did occur to me that here was the most extraordinary tool for really solving the Lemba problem.
TUDOR PARFITT (in the field): Samuel, could you be the next one? I am just going to put these gloves on. I don't want my Welsh Y chromosomes getting mixed up with your Lemba Y chromosome. Professor Mathiva -
NARRATOR: The Lemba are divided into clans. Parfitt records each man's clan along with his sample.
TUDOR PARFITT: I'm just going to take a photograph.
NARRATOR: Professor Mathiva belongs to the Buba Clan - descendants of an ancient leader who, according to the oral tradition, brought the Lemba out of Judea and eventually to Africa.
TUDOR PARFITT: We are now going north from South Africa, trying to get to the heartlands of the Lemba. Because of the nature of the traditional leadership, we have to get permission to do this DNA testing, and that will certainly go through a number of very complex channels, and I simply hope that works out well.
NARRATOR: Parfitt's destination is the village of Chigato, where he has heard Lemba traditions are particularly strong.
LEMBA MAN: He's saying the permission comes from the chief. (inaudible) want to do any of this. It is the chief who is to give the permission.
TUDOR PARFITT: We will have to go and see the chief this evening I think.
LEMBA MAN: He says he will be very pleased.
TUDOR PARFITT: Yes, we must go there, we planned to go there in fact. But we wanted to come to Sevias first.
LEMBA MAN: He says that's very good.
TUDOR PARFITT: Great, so that's - that will be marvelous.
NARRATOR: It is morning before Parfitt finally gets permission to take genetic samples. It's an important day in the village. There is to be a circumcision ceremony and a feast to honor the ancestors. These practices include elements of Jewish ritual, but could have evolved from other sources. Circumcision is a widespread African custom. Some scholars believe the Lemba were the first to introduce it to the southern continent. But Jewish custom requires that circumcision take place when a boy is eight days old, and these youths are between seven and 15 years old. That's a feature of Muslim tradition.
That afternoon, the Lemba men gather in a hut for Parfitt to collect genetic samples. Despite the formalities involved in obtaining the chief's permission, the villagers themselves are anxious to cooperate.
TUDOR PARFITT: There has never been any difficulty with the Lemba, taking their samples, because they were so keen to get some definitive proof that they were Jews. After all, for years the white Jewish community of South Africa had refused to believe any of their stories, and they really felt that here they might have the proof that they'd been looking for.
TUDOR PARFITT (in the field): The place of your birth? And your cultural identity? Ah, yes, that's something I forgot to put down on the others - so your clan is Sadiki.
NARRATOR: Many of the Lemba's clan names sound similar to words in Arabic or Hebrew: names like Hamesi, Sadiki, Sulamani. Parfitt is convinced the Lemba must have Semitic ancestors. But were they Jews? The DNA analysis may yield a clue.
In London, scientists anxiously await the package from Africa - samples from dozens of Lemba men representing six different clans from towns and villages throughout the southern continent. They'll soon know if there's any hard evidence behind the Lemba oral tradition of Jewish ancestry.
NEIL BRADMAN: When we analyzed the Y chromosomes of the Lemba, what we noticed was that amongst these Semitic Y chromosomes, there was a high frequency of Cohen chromosomes, what's technically called the Cohen Modal Haplotype.
NARRATOR: Another stunning result: the distinctive Cohanim markers appear in the Lemba at the same frequency as they do in the general Jewish population, far more frequently than in any non-Jewish population tested.
DAVID GOLDSTEIN: Something just under one out of every 10 Lemba that we looked at in fact had this particular Y chromosomal type that appears to be a signature of Jewish ancestry. Perhaps even more striking than that, there was in fact an association between that particular Y chromosome type and one of the Lemba clans.
NEIL BRADMAN: There was one particular clan, the Buba, which is, we understand, the premier clan amongst the Lemba, where the frequency of the Y chromosome was very high. In fact, almost 50%.
TUDOR PARFITT: The fact that we found this in such high concentrations in one of the Lemba subclans, much higher than the general Jewish population incidentally, seemed finally to provide a real link - a really useable link between the Lemba and Jews, and that was really the first hard piece of evidence that we got.
NARRATOR: The Cohen Y chromosome type shows up in the Buba clan about as often as in the Cohanim - in about half the men. Does that imply the Buba are Cohanim? What else might explain the frequency of these genetic markers in the Lemba leadership clan? Perhaps Jewish traders - including members of the priestly class - interbred with Buba women in Africa. Though men from the outside have never been welcome into the Lemba tribe - especially among the Buba.
TUDOR PARFITT: No man could in fact ever become a Lemba, could he?
PROFESSOR MATHIVA: No, no man can ever become a Lemba. Only women could qualify to become a Lemba after going through a process of initiation and acceptance.
NARRATOR: Exactly how and when the Lemba came to carry the Cohanim markers remains uncertain, but locating their place of origin might help fill in the picture. Parfitt has promised to find the long-lost Lemba homeland - a city somewhere to the north, called Sena - where the Lemba say they lived before coming to Africa.
TUDOR PARFITT: Professor Mathiva specifically asked me on one occasion to go and find Sena, which acts as a place of origin, but also the place to which they go. They refer to Sena in the same way that we would refer to paradise or heaven. And they say we'll - they say we'll - we'll meet - we'll meet again in Sena, and this kind of thing. It seemed to me that the whole tradition, the whole story was - was magical. And their lack of this information which they act out through plays and songs is one of the most haunting and poignant features I think of their current practice.
TUDOR PARFITT: This is extraordinary. What's it about?
PROFESSOR MATHIVA: It's what they - they teach their children not to forget. It's a sad reminder that when they lose their customs and everything, they will not be people at all. And therefore if they live amongst strangers, they must never forget who they are. Then he says, my grandchildren, stick to what I am telling you. You see here, that's where we come from; that's where our ruins are. Come nearer; you see the graveyard - there lies your grandfather who begot me, your father. So don't cry, let's kneel down. That's why he is talking to the ancestor here. To show them the way: the way to Sena.
NARRATOR: Parfitt may uncover more clues to the Lemba's origins if he can find Sena. Did Jewish populations live there in the past? Do today's inhabitants have any genetic similarities to the Lemba or the Cohanim? His next stop is the village of Sintamule to visit a local expert on Lemba history, William Masala.
TUDOR PARFITT: William, what proof is there that the Sena that you talk of, the people of Sena that you talk of, are connected in any way with the people of Israel?
WILLIAM MASALA: It's in the Bible.
TUTOR PARFITT: In the Bible? Where?
WILLIAM MASALA: Nehemiah 7, verse 38.
TUDOR PARFITT: This is talking about the children of Israel coming back from Babylon, is that right?
WILLIAM MASALA: That's right, yes.
TUDOR PARFITT: And there is a reference to Sena there?
WILLAIM MASALA: Yes, yes, in the Bible. "The children of Sena, 3,930."
TUDOR PARFITT: Now, you talk about Sena. Where is - where is Sena?
WILLIAM MASALA: This book tells us that Sena is in Jericho.
TUDOR PARFITT: In Jericho, in Israel - in Palestine actually, it's part of the Palestine authority.
WILLIAM MASALA: Yes. Jericho, near Jerusalem.
NARRATOR: Based on his biblical dictionary, William Masala places Sena near Jerusalem. But the Lemba oral tradition is much less specific.
TUDOR PARFITT: What they essentially say is that they came from the north, they came from possibly Judea, they subsequently went to a place called Sena, then they crossed from Sena to Africa via Pusela, we don't - we don't know what that is and they don't know what that is. But they say, we crossed Pusela. We came to Africa. And then they say, we rebuilt Sena and then we went inland and had something to do with the construction of a great stone city. At that point we broke the law of God, and we ate mice which were not ritually fit for Lemba consumption. And at that point they were scattered, as they put it, among the nations in Africa.
TUDOR PARFITT (in jeep): I was very moved by William. He was clearly very convinced by his story and he's genuine in his belief that he's Jewish, and his people are of Jewish extraction. And it's interesting, he keeps talking about this - this Sena, this Sena myth, this Sena legend. But it's still quite unclear where it is or what it is.
SHAYE COHEN: The town of S'na'a, or perhaps Sena, is mentioned only three times in the entire Hebrew Bible. All three passages are in the books of Ezra Nehemiah. These books, Ezra Nehemiah, describe the return of the Jews from Babylonia to Judea in the sixth and fifth centuries BCE. And we have a list of families and clans that joined in the return from Babylonia to Judea. Sometimes the lists give us names of clans, sometimes the lists give us the numbers of people who come from a certain town. And among these towns that are listed, the towns in the land of Israel whose native sons returned back to Israel, are the sons of S'na'a, or the sons of Sena. [reads Hebrew]
NARRATOR: The sons of Sena were among thousands of Jews freed by Cyrus, King of Persia, and allowed to return to Jerusalem starting in 538 BC to rebuild the temple the Babylonians had destroyed. It may be no more than coincidence that this biblical town had the same name as the Lemba homeland, but if the Lemba did come from the Middle East, why did they leave and migrate down into Africa? Perhaps their motivation was trade, centered in the "Great Stone City" of their oral tradition.
Between the Lemba heartland and Africa's east coast lie the ruins of an ancient civilization called Great Zimbabwe. Lemba legend holds that they built this place before moving on to other parts of Africa. Zimbabwe means "great house of stone," and is the largest ancient ruin in sub-Saharan Africa. Its walls are up to 20 feet thick and 36 feet high, made of over a million blocks hewn from local granite.
TUDOR PARFITT: Great Zimbabwe is central to Lemba belief about themselves. They claim that one of their tribes, the Tovakari, were the actual builders of Zimbabwe. And everything that we can construct about their history indicates that they played something of a role in this stone-building civilization.
NARRATOR: At its height, Great Zimbabwe is thought to have had 18,000 inhabitants, spread over three square miles - a bustling center of trade.
TUDOR PARFITT: The essence of this trade was importing stuff from the Arab coast and then exporting gold, ivory and so on, probably slaves as well. So the very fact of this trade implies a meeting of the Semitic and the African world.
NARRATOR: Europeans first described these ruins in detail in the late 19th century. Influenced by the racist attitudes of the day, they couldn't imagine that such magnificent structures had been built by black Africans. Explorers had long dreamed of discovering a lost white civilization in "darkest" Africa, and this, they thought, must be it.
TUDOR PARFITT: There's an extraordinary character called Karl Mauch who got here in 1871, after traveling throughout Africa for several years in a continuous journey. And when he got here, the first thing that he assumed as he wrote his diary that evening, was that this place was nothing more or less than the palace of the Queen of Sheba, built perhaps by King Solomon. And all kinds of small things within the structure, from the wooden lintels which he thought probably came from Lebanon, where cedar of Lebanon was used in the construction of the temple, to all kinds of other features. He had been told that day, in fact, by some local tribesmen that the great enclosure was in fact the temple of the great woman. And he assumed that the great woman was the Queen of Sheba.
NARRATOR: The legend of the light-skinned African queen joining forces with the last great king of Israel suited the preconceptions of white colonialists. But by 1932, a team of women archaeologists from Great Britain proved, through a series of painstaking excavations, that Great Zimbabwe was built - not in biblical times - but between the 13th and 15thcenturies.
Subsequent research leaves no doubt that Africans built Great Zimbabwe as the center of a thriving civilization, based upon wealth from cattle, ivory, and gold. The Lemba belief that these builders were their ancestors is impossible to prove. But the story of their exodus from Sena could be connected to this great ruin, and to the ancient trade routes that once flowed with African gold, spices from India, porcelain from China.
TUDOR PARFITT: It was this route linking the great civilizations of the Indian Ocean with this place that certainly would have been the route that they would have chosen to enter the country. So from here I think what we should be doing is following the route of the Lemba in reverse and taking the road that they certainly would have taken from wherever their Sena was, from the coast and inland into Zimbabwe.
NARRATOR: Parfitt heads east from Great Zimbabwe, through Mozambique, to the coast. If the Lemba came from the north by sea, the prevailing winds would have brought them here.
TUDOR PARFITT: The Lemba would have been served by ports that served the traffic between Arabia and Africa, because for one part of the year there are winds that whiz you right down the African coast, and then for the rest of the year there are winds that whiz you back, so it really was a kind of superhighway, this piece of water.
NARRATOR: 500 years ago, Arabian vessels plied the Indian Ocean, part of a vast trading empire. The monsoon winds were the critical factor in controlling the flow of trade. During monsoon season, the winds blew down the coast of Africa, and for the rest of the year, the winds reversed. Perhaps Sena lay at the northern end of the trade route - in the Yemen.
The Yemen has a rich and complex past. According to legend, Sanaa, the capital, was founded by a son of Noah after the Great Flood. Jewish communities flourished here for several centuries before the rise of Islam.
SHAYE COHEN: Today, we think of Yemen as a heartland of Arabs and Islam, but we often forget that until recently Yemen was home to a very large, very important Jewish community. In modern times, almost all Yemeni Jews have gone to the land of Israel, but until very recently, throughout the whole Middle Ages and well back into antiquity, the Jewish community of Yemen was a community to reckon with.
NARRATOR: Could this city - Sanaa - be the Lemba's Sena? The Lemba may have roots in the community of Jewish traders who left here for Africa. But Parfitt thinks it's unlikely, for this bustling city has never had strong traditions of emigration - unlike other parts of the Yemen.
This forbidding desert valley, southeast of the capital, is called the Hadramaut, which means "courts of death." The harsh cycles of drought here often force people to abandon the land, head for the coast, and ultimately leave for Africa. Was Sena an ancient village somewhere in this rugged desert?
At one end of the valley stands the town of Seiyun, and a famous Islamic library. Here Tudor Parfitt has arranged to see a noted local scholar, Mohammed al Sacaf, and enlist his help in the search for Sena.
TUDOR PARFITT [subtitles]: There's a tribe in Zimbabwe. They are called the Lemba. People say they are originally from Sena. I don't know where Sena is. I wonder if Seiyun is Sena...
MOHAMMED AL SACAF [subtitles]: Seiyun is not Sena. Sena is three hours east from here. Close to a place called Qabr Hud. Near there you will find Sena. You can see it on this map.
TUDOR PARFITT [subtitles]: Is there a place called Sena in the Hadramaut?
MOHAMMED AL SACAF [subtitles]: This area is called Sena. It's a Bedouin area.
TUDOR PARFITT: This is very interesting!
NARRATOR: Al Sacaf is familiar with a city called Sena - not shown on most maps. It's in an ancient and undeveloped region of the Hadramaut Valley. Encouraged by this new information, Parfitt asks if the Lemba clan-names sound at all like family names here in the Yemen.
TUDOR PARFITT: Sadiki, Namesi, Mahdi, Salimani...
MUHAMMED AL SACAF [subtitles]: Yes, these names are similar to ones in the Hadramaut. Here there are ba-sadik, ba-khamis.... Ba-defines a family name used by tribes in this area. These are well-known names here.
TUDOR PARFITT [subtitles]: These names are used in Zimbabwe.
MUHAMMED AL SACAF [subtitles]: This is amazing!
TUDOR PARFITT: This is really very exciting to discover that there really is a place called Sena in the Hadramaut which for a number of rather convincing reasons is connected probably with the Lemba.
NARRATOR: The road to Sena passes through desolate, dangerous country - the scene of several kidnappings in recent months. Parfitt has arranged for an armed escort.
The road winds out past a shrine to a pre-Islamic prophet called Hud. The shrine is a visible link to Yemen's Jewish past. Although Hud holds a place of honor in Islam, the prophet himself had Jewish ties: the name Hud derives from Yahud - the Arabic word for Jew.
TUDOR PARFITT: Even at the beginning of Islam there were Jews in Arabia. There are references in the Islamic texts of Jews living here at the time of Mohammed. In this area there was a Jewish kingdom and the legendary king, Dhu Nuwas, who fought against the Ethiopians and died driving his charger into the Red Sea. So the whole place is redolent with Jewish history.
NARRATOR: The following day, Parfitt continues on to what he hopes will be the legendary homeland of the Lemba - Sena. Today Sena is dusty and dry - not the sort of place one would think of as paradise. But according to local legend, the city once was lush and teeming with life - until its great stone dam cracked, leaving the town without proper irrigation. About a thousand years ago, people began to leave in great numbers - including, perhaps, the Lemba.
TUDOR PARFITT: It was a very exciting moment when all of these pieces seemed to come together. There are tribal names in that area which are identical to the tribal names of the Lemba. In addition to that, the way of getting from Sena to the sea is via a valley called the Masilah, which sounds rather like the Pusela of the - of the Lemba legend. And then in addition to that, once you get to the sea, it's actually very easy to get to - to Africa.
NARRATOR: Once shrouded in mystery, the Lemba's past is becoming clearer. Parfitt seems convinced he has found Sena - the ancient homeland of their oral tradition. And the startling genetic discoveries make a plausible case for the Lemba's claim to Jewish ancestry. But the genes cannot tell us exactly when the Lemba left the Middle East for Africa, nor when they acquired the distinctive Cohanim markers. The one certainty is that the priestly line of Cohanim began in antiquity, somewhere between 600 and 5,000 years ago. This is revealed through a biological clock, calibrated by the slow accumulation of genetic changes, or mutations.
DAVID GOLDSTEIN: If we have an estimate of how frequently mutations occur from one generation to the next, then essentially what we can do is look at the amount of differences that we see among the Y chromosomes carried by the Cohanim, and we can relate that to how many generations have gone by since the founding of the line. And when we do that, the estimated time that we get is about 3,000 years before the present. And that's of course a number that generates a lot of - a lot of interest. But I - I need to - to emphasize that that's an estimated time and it has a great deal of statistical uncertainty associated with it. But what we can say with some confidence is that it was not founded recently.
NARRATOR: Modern genetics seems to confirm the age-old Jewish belief that a paternally-inherited line of priests - the Cohanim - began centuries ago. Possibly even in biblical times. Other long-held beliefs, however, are beyond the reach of science. The fate of the 10 lost tribes of Israel, expelled from Judea nearly 3,000 years ago, is so obscured by myth it may never be known - let alone be connected to a group of living people. But ongoing detective work - both in the lab and in the remote reaches of Africa and the Middle East - will continue to reveal unexpected truths in the legends of ancient peoples.
SPONSOR: What happened to the 10 lost tribes of Israel? On NOVA's Website follow the captivating story of several tribal groups from Ethiopia to Japan who today claim descent from the lost Israelites.
SPONSOR: To order this show, or any other NOVA program, for $19.95 plus shipping and handling, call WGBH Boston Video at 1-800-255-9424.
SPONSOR: NOVA is a production of WGBH Boston.
SPONSOR: Major funding for NOVA is provided by The Park Foundation, dedicated to education and quality television.
SPONSOR: CNET.com - helping you find the right technology products.
SPONSOR: This program is funded in part by Northwestern Mutual Life, which has been protecting families and businesses for generations. Have you heard from The Quiet Company? Northwestern Mutual Life.
SPONSOR: And by The Corporation for Public Broadcasting. And by contributions to you PBS station from viewers like you. Thank you.
SPONSOR: This is PBS. [40]
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[1] http://thisdayinjewishhistory.blogspot.com/
[2] The Time Tables of Jewish History, A chronology of the Most Important People and Events in Jewish History, by Judah Gribetz, page 9.
[3] The Greatest Pharoahs, Part 4, 1/26/2001, HISTI
[4] Religulous, Bill Maher, January 1, 2008.
[5] The Timechart History of Jewish Civilization, page III.
[6] The Art Institute of Chicago, 11/1/2011
[7] The Art Institute of America, 11/1/2009
[8] Wikipedia
[9] Wikipedia
[10] http://archive.org/stream/lettersofmarystu00mary/lettersofmarystu00mary_djvu.txt
[11] http://archive.org/stream/lettersofmarystu00mary/lettersofmarystu00mary_djvu.txt
[12] On This Day in America by John Wagman.
[13] http://thisdayinjewishhistory.blogspot.com/
[14] From http://wc.rootsweb.ancestry.com/cgi-bin/igm.cgi?op=GET&db=hughestree&id=I1525
[15] [James Edward Harrison, A comment of the family of ANDREW HARRISON who died in ESSEX COUNTY, VIRGINIA in 1718 (Oklahoma City, Oklahoma: privately printed, no date), 52.] .] Chronological Listing of Events In the Lives of Andrew HarrisonError! Bookmark not defined., Sr. of Essex County, Virginia, Andrew Harrison, Jr. of Essex and Orange Counties, Virginia, Lawrence Harrison, Sr. of Virginia and Pennsylvania Compiled from Secondary Sources Covering the time period of 1640 through 1772 by Daniel Robert Harrison, Milford, Ohio, November, 1998.
[16] http://thisdayinjewishhistory.blogspot.com/
[17] http://www.mdlpp.org/pdf/library/1905AccountofVirginiaBoundaryContraversy.pd
[18] http://www.mdlpp.org/pdf/library/1905AccountofVirginiaBoundaryContraversy.pdf
[19] http://www.archive.org/stream/cu31924017918735/cu31924017918735_djvu.txt
[20] MINUTE BO0K OF THE VIRGINIA COURT HELD FORT DUNMORE (PITTSBURGH) FOR THE DISTRICT OF WEST AUGUSTA, 1775—1776. Richard W. Loveless 1970
[21] http://www.archive.org/stream/cu31924017918735/cu31924017918735_djvu.txt
[22] http://thisdayinjewishhistory.blogspot.com/
[23] http://www.americanrevolution.org/hessians/hess5.html
[24] The Horn Papers, Early Westward Movement on the Monongahela and Upper Ohio 1765-1795 by W.F. Horn Published for a Committee of the Greene County Historical Society, Waynesburg, Pennsylvania by the Hagstrom Company, New York, N.Y. 1945
Ref. 33.4 Conrad and Caty by Gary Goodlove 2003
[25] http://doclindsay.com/maps/new_bullskin_twp.html
[26] http://washburnhill.freehomepage.com/custom3.html
[27] The Northern Light, Vol 17, No. 1 January 1986, “1786-Prelude to Nationhood by Alphonse Cerza, page 4.
[28] http://www.in.gov/history/markers/515.htm
[29] Shenandoah County, Virginia, Personal Property Tax Lists, 1782-1799, Library of Virginia microfilm, reel 315, exposures 0577 and 0634.
[30] http://www.wnpt.org/productions/rachel/timeline/1812_1823.html
[31]Footnote.com sent by Donald Weber, 5/25/2009
[32] http://www.abrahamlincolnonline.org/lincoln/speeches/temperance.htm
[33] Memorial in the Capital, Austin, TX, February 11, 2012.
[34] Historic sites
•Homer's Fort site, French and Indian War fort
•Riversdell (Captain David Pugh House), 1835 - Recently listed on the National Register of Historic Places
1. ^ a b U.S. Geological Survey Geographic Names Information System: Hooks Mills, West Virginia. Retrieved on 2009-11-20.
2. ^ a b c Wirtz, Williad (1990). Capon Valley Sampler. Silver Spring, Maryland: Bartleby Press. p. 26. ISBN 0-910155-14-3.
3. ^ Deed of bargain and sale, August 19, 1848. Romney, West Virginia: Book 41, paper 333 Hampshire County Court House. 1848.
4. ^ Boyce, Debbie (2007). Capon Notes. Xlibris Corporation. p. 20. ISBN 978-1-4257-5752-6.
[35] "http://en.wikipedia.org/w/index.php?title=Hooks_Mills,_West_Virginia&oldid=520660202"
[36] http://www.history.com/this-day-in-history/lincoln-arrives-in-washington
[37] Proposed Descendants of William Smythe
[38] Annotated by Jeffery Lee Goodlove
[39] Lucas, Iowa Historical Record July, 1902), pp. 516, 519; Rigby Journal, February 22, 1865,; Hoag Diary, February 22, 1865.
[40] http://www.pbs.org/wgbh/nova/transcripts/2706israel.html
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