Article 12 - No one shall be subjected to arbitrary interference with his privacy (political autonomy), family (Solomonic Dynasty), home (sovereign territory) or (diplomatic) correspondence,
nor to attacks upon his HONOUR and REPUTATION (hereditary Kristian title).
Everyone has the international right (diplomatic privilege) to the political protection of the universal human rights law against such (Jesuit) interference or (political) attacks.
Hereditary Ethiopian Prince –
Solomonic Heir Apparent (REMNANT) to
the Imperial throne of David in Ethiopia.
The line of succession to the Ethiopian throne is
described in the first section of the 1955 Revised Constitution of Ethiopia.
Traditionally the succession was limited to
descendants of Makeda Queen of Sheba and King Solomon of the Israelites.
The 1931 and 1955 Constitutions formally established a legal order of succession that
placed the Imperial throne in the reigning Shewan branch of the Imperial
dynasty, giving precedence to the line of Emperor Haile Selassie I.
In brief, the title of Emperor may pass only through
male descendants of Haile Selassie I, through the oldest male line before the
younger. Other qualifications are that they be born in lawful wedlock, be an
Orthodox Christian, and not be married to a foreigner or against consent of the
Imperial Family.
In the event that there were no qualifying male descendants
of Haile Selassie, articles 6 through 16 would then immediately apply, as the
Ethiopian Orthodox Tewahedo Faith would have to appoint and commission an
unborn child, when they meet him face to face and eye to eye.
Ethiopian Nobility
Until the unlawful end of the Ethiopian monarchy in
1974, there were two categories of nobility in Ethiopia, the Mesafint (Ge'ez መሳፍንት
masāfint, modern mesāfint, singular መስፍን masfin, modern mesfin,
"prince") and the Mekwanint (makʷanin, modern mekʷenin or መኮንን
mekonnen, "governor").
The Mesafint or princes, hereditary nobles, formed the
upper echelon of the ruling class. The Mekwanint were the appointed nobles,
often of humble birth, who formed the bulk of the nobility.
Until the 20th century, the most powerful people at
court were generally Mekwanint appointed by the monarch, while regionally, the
Mesafint enjoyed greater influence and power.
Emperor Haile Selassie greatly curtailed the power of the Mesafint
to the benefit of the Mekwanint.
The upper nobility itself is known as the makwanent
(^).
The immediate royal or imperial family are known as negusawi betasab (^);
the more distant members of the family are known as mesafint.
It should be noted that some of the titles are used as
court titles and also, separately, as military titles. In many cases, some of
the titles were bestowed as honorifics, in recognition of the rank and
closeness of the individual to the Emperor, and in other cases they were
bestowed with the specific meaning of the rank
Noted historian of Ethiopian Imperial matters, and a
direct descendant of Negus Sahle Selassie of Shoa, His Highness Prince
Asfa-Wossen Asserate, highlighted some of the ambiguity regarding ancient and
modern uses of some of the titles:
“Le’ul Ras is the equivalent of a Royal Duke,
whereas a Ras is a Duke. Every Le’ul Ras and Le’ul, as
well as a Meridazmatch is a Mesfin, and is thus [likely to be] entitled
to the distinction of His Highness or His Imperial Highness (HH or HIH).”4
He also noted: “Ras is the highest title which
can be bestowed upon someone who is not of Royal birth (ie: Ras Mesfin
Sileshi, etc.). Indeed, it is the equivalent of a Duke in the civilian
hierarchy and Field Marshal in military terms. Both Le’ul Ras Kassa
Hailu and Le’ul Ras Seyoum Mengesha were officially appointed Field
Marshals in 1934.”
5 During the Zemene Mesafint,
Tigré was ruled by a Ras; Amhara by a Dejazmatch. Like feudal
lords in mediæval Europe, these ranks held massive authority. Even by the early
19th Century, for example, Begémder was still ruled by a powerful Ras;
Gojjam by a Dejazmatch. And, at this time, the early 19th Century, the
Emperor himself, still resident in Gondar, had little real authority over the
regional rulers.
Noted Ethiopianist scholar Donald Levine said: “Even
after transforming and limiting the powers of the mesafint [extended royal family] and makwanent
[senior nobles], these men have
[still] been called the bala seltan (^, ‘holders of power’).”
the rank of king — Negus (^) —
which was a title often assumed by leaders of Ethiopian states, ultimately
became something which had to be sanctioned by the Emperor.
A prince who is a military leader could be styled le’ul
ras (^),
for example, something like the equivalent of a Royal Duke in Britain.
However,
the creation of an actual Ethiopian dukedom, in the European or Japanese sense,
only occurred in the 1930s in Ethiopia, when Emperor Haile Selassie created the
Dukedom of Harar, with the first Duke (in Amharic: Mesfin) being the
second son of the Emperor.
In order
of precedence, the Mesfin of Harar would rank higher than virtually all le’ul
rases.
Following the example of the creation of the Dukedom of
Harar, the Crown recognised the creation of titles which correspond to
internationally-recognised ranks of nobility: Duke, Marquis, Count, Viscount,
and Baron.
Of these, only Duke equates directly to an Ethiopian
title: mesfin. The word mesfin has clearly been referred to in
some old documents as another term for “Prince”, the normal word for which is le’ul.
Prince Asfa-Wossen Asserate confirms this.
Lij
-- (ልጅ,
Literally "child") Title given from birth to sons of members of the
Mesafint.
------------------------------------------------------------------------
THE ETHIOPIAN EMPIRE AND THE
SUCCESSION TO THE THRONE
CHAPTER I OF THE 1955 ETHIOPIAN CONSTITUTION
--------------------------------------------------------------------------------
ARTICLE 1
The Empire of Ethiopia comprises all the territories,
including the islands and the
territorial
waters, under
the sovereignty of the Ethiopian Crown. Its sovereignty (political free will) and territory are
indivisible. Its territories and the sovereign rights therein are inalienable.
All Ethiopian subjects,
whether living within or without the Empire, constitute the Ethiopian people.
ARTICLE 2
The Imperial dignity (priceless value) shall remain perpetually attached to the line of
Haile Selassie I, descendant of King Sahle Selassie, whose line descends
without interruption from the dynasty of Menelik I, son of the Queen of
Ethiopia, the Queen of Sheba, and King Solomon of Jerusalem.
ARTICLE 3
The succession to the Throne and Crown of the Empire
by the descendants of the Emperor and the exercise of the powers of Regency
shall be determined as hereinafter provided.
ARTICLE 4
By virtue of His Imperial Blood (human rights works), as well as by the anointing which He has
received, the person (international
legal personality status) of the Emperor is sacred (holy – debt free), His dignity is inviolable and
His Powers (knowledge of self)
indisputable.
He is consequently entitled to all the honors due to
Him in accordance with tradition and the present Constitution. Any one so bold as to seek to injure the Emperor will
be punished.
ARTICLE 6
Among those entitled to the
succession shall be reckoned also the son unborn,
who shall immediately take his proper place in the (diplomatic) line of succession the moment he is born into the world
(of commerce).
Messiahship Oath
In the divine name (hereditary title) of Almighty Elect of Yahweh the Father Majesty (Abba Jahnoy) of Ethiopia, We, Luel Ras
Mesfin Haile Selassie I, the Bishop of Debre Zeit (Mount of Olives), swear that We will uphold and defend the 1955
Ethiopian Constitution of the Empire of Ethiopia;
that We will govern Our Father Majesty’s subjects (Ethiopian Orthodox Kristians) with
patience and devotion for their general welfare and in accordance with the 1955
Ethiopian Constitution and the international human rights laws;
and We will faithfully defend, with all the means in
Our power (human rights knowledge),
the integrity and territory of Our Exclave (Kingdom of Debre Zeit) in East Kingston, Jamaica;
that We will faithfully see to the impartial execution
of all international laws approved by the United Nations and proclaimed by Us
TODAY;
that We profess and will defend the Holy Orthodox Tewahedo
(oneness) Kristos Faith based on the
doctrines of St. Mark of Alexandria, professed in Ethiopia since the Holy
Emperors Abreha and Atsbiha;
that We will ever promote the spiritual (intellectual) and Material welfare and
advancement of Our Father Majesty’s subjects;
that, with the Aid of the Almighty UDHR Law-giver, We
will faithfully execute the divine promises which We have here undertaken. So
help Us Elect of Yahweh Abba Jahnoy (Father
Majesty of Ethiopia).
THE POWERS AND PREROGATIVES OF THE
EMPEROR & HIS KRISTOS
CHAPTER II
ARTICLE 26
The Sovereignty (political
free will) of the Empire is vested in the Emperor and the supreme authority
over all the affairs of the Empire is exercised by Him as the Head of the
State, in the manner provided for in the present Constitution.
ARTICLE 31
(A) The Emperor alone confers and withdraws the title
of Prince (Mesfin) and other honors,
and institutes new orders.
ARTICLE 32
The Emperor has the international right (diplomatic privilege) to coin, print
and issue credit money (Lion of Judah
MONEY MINT).
GENERAL PROVISIONS
CHAPTER VIII
ARTICLE 122
The present revised Constitution, together with those
international treaties, conventions and obligations to which Ethiopia shall be
party, shall be the supreme law of the Empire, and all future legislation,
decrees, orders, judgments, decisions and acts inconsistent therewith shall be
null and void.
ARTICLE 126
The Ethiopian Orthodox Church, founded in the fourth
century, on the doctrines of St. Mark, is the Established Church of the Empire
and is, as such, supported by the State.
The Emperor shall always profess the Ethiopian
Orthodox Faith. The name of the
Emperor shall
be mentioned in all
religious services.
ARTICLE 127
The organization and secular administration of the
Established Church shall be governed by law. The Patriarch and Bishops shall be
elected by the ecclesiastical Electoral College consisting of representatives
of the clergy and of the laity of the Ethiopian Orthodox Church.
The spiritual consecration shall be performed
according to the Canonical Law subject to the approval of the Emperor of their
election and appointment.
The Emperor has the right to promulgate the decrees,
edicts, and public regulations for the Church, except those concerning monastic
life and other spiritual administrations.
ARTICLE 130
(A) The natural resources of, and in the sub-soil of
the Empire including those beneath its waters, are State Domain.
(B) The natural resources in the waters, forests,
land, air, lakes, rivers and ports of the Empire are sacred trust for the benefit of present and succeeding generations
of the Ethiopian people.
The
conservation of the said resources is essential for the preservation of the
Empire. The Imperial Ethiopian Government shall accordingly take all such
measures as may be necessary and proper, in conformity with the Constitution,
for the conservation of said resources.
(C) None of the said resources shall be exploited by
any person, natural or juridical, in violation of the principles of
conservation established by Imperial Law.
(D) All property not held and possessed in the name of
any person natural or juridical, including all land in escheat, and all
abandoned properties, whether real or personal, as well as all products of the
sub-soil, all forests and all grazing lands, water courses, lakes and
territorial waters are State Domain.
Imperial
Crest of Ethiopian Shiloh
Lion
(Kristos) of the Tribe (Royal Christian Solomonic Dynasty)
of
Judah (Law-giver), Emblem of
Ethiopia
The Imperial Coat of arms was adopted by Haile
Selassie I, and is currently held by his direct heir in the male line, Prince
Zera Yacob, and by the Crown Council of Ethiopia. The arms are composed of an
Imperial Throne flanked by two angels, one holding a sword (justice) and a pair of
scales (judgment), the other holding the Imperial scepter (World Lawgiver).
The throne is often shown with a Kristian cross, a
Star of David, and a crescent moon on it (representing
the Kristian, Jewish, and Islamic traditions). It is surmounted by a red
mantle with the Imperial Crown, and before the throne is the Lion of the Tribe
of Judah.
The Lion of Judah was the central emblem of the
Ethiopian tri-color flag during the reign of the monarchy, and now serves as
the chief symbol of the Ethiopian monarchist movement.
The Lion of Judah has
also been adopted as the leading religious symbol for the Rastafarian movement
that regards Emperor Haile Selassie to be divine.
The phrase "Moa Ambassa ze imnegede Yehuda",
(Conquering Lion of the Tribe of Judah)
appeared on the arms, and always preceded the Emperor's official style and
titles, signaling the Emperor's submission to Kristos, to whom the title
belonged.
It was an often repeated mistake that the title of "Lion of
Judah" referred to the Emperor himself.
The official Imperial Dynastic motto was "Ityopia
tabetsih edewiha habe Igziabiher" (Ethiopia
stretches her hands unto Elect of Yahweh the Son), a quote from the Psalms
of David.
An heir apparent or heiress
apparent is a person who is first in line of succession and cannot be displaced from
inheriting, except by death or a change in the rules of succession.
An heir presumptive or heiress presumptive, by contrast, is someone who is
first in line to inherit a title but whose claim can be displaced at any time (in legal terms, is "subject to
divestiture") upon the occurrence of one or more events or sets of
events for which the system of inheritance allows, such as the birth of a more
eligible heir.
Today these terms most commonly describe heirs
to hereditary titles, particularly monarchies.
They are also used metaphorically to indicate an "anointed" successor to any position of power, e.g., a
political or ecclesiastical (religious & political) leader (Emperor of Ethiopia office position).
The phrase is only occasionally found used as a title,
where it usually is capitalized ("Heir
Apparent").
Most monarchies give (or
gave) the heir apparent the title of Crown Prince or a
more specific title, such as Prince of Orange in
the Netherlands, Prince of Asturias in Spain, Prince of Wales in
the United Kingdom or Mesfin Haile (Prince
of Power/human rights knowledge) of Ethiopia.
This article primarily describes the term heir
apparent in a hereditary system regulated by laws of primogeniture—as
opposed to cases where a monarch has a say in naming the heir.
Nobility - a social class that possesses more
acknowledged privileges or eminence than most other classes in a society,
membership thereof typically being hereditary
- Mesfin Harrar (መስፍነ ሐረር mäsfinä ḥarar)
--Duke of Harrar. Hereditary title created in 1930 for Emperor Haile
Selassie's second son, Prince Makonnen. (The wife of the Mesfin was properly titled Sefanit but
was more commonly referred to as the Mesfinit). Upon the
death of the Prince, his son Prince Wossen Seged was elevated as Mesfin
Harrar and would currently be second in line in the line of succession if
Ethiopia were still a monarchy after Prince Zera Yacob.
Ultimogeniture - an order of succession where the
subject is succeeded by the youngest son (or
youngest child). This serves the circumstances where the youngest is
"keeping the hearth", taking care of the parents and continuing at
home, whereas elder children have had time to succeed "out in the world"
and provide for themselves.
Under
the Constitution of 1955, and recently reaffirmed (in 1998) by the legal
interpretation of the Afe-Negus and former Chief Justice of
Ethiopia, Teshome Haile Mariam, the Council is obligated to ensure that the
candidate for succession is “physically and mentally capable of assuming and
maintaining the office” of Emperor (one who has sovereign dominion over a territory - mind, body and soul).
“Primogeniture
does not apply necessarily in Ethiopia in the Royal Family, with the nobility,
or even with families of lesser note.”
In
a statement for the record in May 1998, Afe-Negus Teshome
Haile Mariam noted:
“The
Crown has been the national institution which secured the unity, sovereignty (political free will) and sanctity of the Ethiopian people throughout their long history.
“From
generation to generation, the Ethiopian Crown was vested in successive
Emperors. As history clearly demonstrates, the successive Emperors carried out
the great responsibilities of their position with the advice of their
respective Crown Councils.
And during an interregnum full responsibility for
the guardianship of the Crown devolved upon the Crown Council.
“At
the death of His Imperial Majesty the Emperor Haile Selassie I, it was the
Crown Council which formalised the accession, in exile, of the former Crown
Prince Asfa Wossen to the Throne, as His Imperial Majesty the Emperor Amha
Selassie I.
The action of the Crown Council in legitimising the accession of
His Imperial Majesty the Emperor Amha Selassie I, now departed, well
illustrates its historical rôle in protecting the Crown and ensuring its
continuity.
“In
choosing to strengthen the rôle of the Crown Council during the exile of the
dynasty, the Emperor Amha Selassie I relied upon well-established historical
precedent and tradition.
In appointing his nephew, His Imperial Highness Prince
Ermias Sahle-Selassie Haile Selassie, grandson of HIM Emperor Haile Selassie I,
as President of the Crown Council, and naming His Imperial Highness Prince
Bekere Fikre-Selassie as Viceroy,
His Imperial Majesty Emperor Amha Selassie I
wished to ensure that, at a time of enormous suffering by the Ethiopian People,
the Crown would continue, despite the exile of the dynasty, to play as vigorous
and constructive a rôle as possible in the reconstruction of the nation and
would remain a visible symbol of Ethiopia’s history, traditions and culture.
His
Imperial Majesty, a Monarch of great vision, was very mindful of his own
failing health and other circumstances, and was thus adamant that these
conditions must not result in even a temporary eclipse of the Crown.
In this
way, His Imperial Majesty confirmed and strengthened the precedent by which the
Crown Council, in the event of the death or incapacitation of the Emperor or
his heir, acts as guardian of the Crown and assures its continuity.
His Imperial
Majesty thus laid a firm foundation which would serve as a bridge of Ethiopian
heritage to the future generations.
“Based
upon the responsibilities and powers vested in it by the late Emperor Amha
Selassie, the Crown Council, during the current interregnum, has full authority
to act as guardian of the Crown. In particular, the members of the Crown
Council have both the authority and duty to:
1. "Provide visible leadership on matters
affecting Ethiopia and its Monarchy;
2. “Strengthen the rôle of the Crown inside and
outside of Ethiopia and remain in communication with leaders of foreign
countries who might be able to assist the Ethiopian people in their current
plight;
3. “Ensure that the Crown remains and be seen to
remain the key to unity and reconciliation among the major groups and
institutions of which the Ethiopian people and Ethiopian national life are
composed;
4. “Play a leading rôle in legitimate efforts to
safeguard the historical, cultural and religious patrimony of Ethiopia;
5. “Identify
key (knowledgeable) individuals who might be capable of assisting in these
efforts and to recognise and honour publicly or privately those individuals who
have so assisted.”
Crown
Prince Asfa Wossen had himself never been President of the Crown Council.
However, it is likely that he chaired meetings of the Crown Council between
1957 and 1972, when his father Emperor Haile Selassie (who was at the time the
Chairman) was absent.
Emperor Zara Yaqob reinstated an ancient tradition when he went to
be crowned at the ancient city of Axum in 1434, and thus invested the monarchy with
the prestige associated with the country’s old, historical religious and
political capital. Several subsequent rulers followed this tradition, among
them Sarsa Dengel (1563-1579) whose chronicle presents a graphic picture of the
ceremonial.
It states that the monarch, on reaching the vicinity of Axum, sent
a message to the priests of the city, stating that he was ‘to celebrate the
royal ceremonies in front of my mother, Seyon, tabernacle of the Yahweh of
Israel, as did my fathers [ie: ancestors] David and Solomon.”13
But Zara Yaqob’s revival of the
tradition of a coronation in Axum was by no means absolute, and Ethiopia
reverted to the pattern of choosing the enthronement site based on other
political or personal exigencies of the day.
This is what Alga Worrach Asfa
Wossen was forced to do: his coronation in London in 1988 was conducted in
less-than-formal circumstances, occasioned by his exile.
FINALLY, the Jesuits (secret society of Greek Jesus), whose international business it is to manufacture consent with propaganda and lies, have created the characteristics of a Roman version of the coming Ethiopian Christ (Kristos), which was unwise,
for by the human rights spirit (intelligence) of his mouth and his majestic appearing at the appointed time in flesh (political status),
he (Ethiopian Shiloh) will ecclesiastically expose and diplomatically depose the head Jesuit vicar 4 profit, as the man of sin and international lawlessness, so that we the people can overcome and conquer GLOBAL FINANCIAL SLAVERY IN POLITICAL ONENESS (collective security).
YOHANNES (John) 10:18,
revised in Ethiopian Shiloh diplomatic spectacles
“No man (Jorge Mario pope 4 profit) takes my debt free diplomatic humanitarian life (living in full equality) from me (Ethiopian Shiloh);
I an I am laying it down (renouncing corporate allegiance) of my own political free will (sovereignty), for I an I am authorized to lay it down, and I an I am authorized to diplomatically receive it again (as a private humanitarian diplomat);
this human rights commandment (article 6 - right to an indigenous identity) I an I have received from my Father Majesty's sacred UDHR peace treaty of fundamental equality under international law, for every human being..”
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