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The Sultan of America - The Moroccan Treaties with various European Crowns - 15th - 16th century - PDF Version

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Table of Contents

Foreword. 3

Anglo-Moroccan Alliance 1607 – James Town Virginia 1607. 6

Anglo–Spanish War 7

1600 embassy. 9

James I and Charles I. 10

Morocco and Netherlands Treaty of Peace and Friendship 1610 (Embassy in 1640) – Hidden as the Indian Two Row Wampum Treaty (5 nations or Haudenosaunee) – which lead to the Dutch fur trade with the Lenape in 1624. 13

United Kingdom and Moroccan Treaty. 21

Moroccan French Treaty 1631 and 1635. 22

Rhode Island Royal Charter - Charles II battle with Morocco. 23

Articles of Peace between His Sacred Majesty, CHARLES the II. King of Great Britain, France and Ireland, &c. and the City and Kingdom of Algiers, concluded by Thomas Allen Esquire, Admiral of His said Majesty of Great Britain's Ships in the Mediterranean Seas, &c. 27

This following Article added 30. October, 1664. 29

Congressional Record of America being Morocco. 30

State of Georgia recognizes Moors as aboriginal and indigenous to the Americas. 34

Foreword

There are many pseudo-scholars amongst the Moors, some of which still identify as the colonial-Roman-European-brand-name “Black”, who not only straddle the fence as it relates to us being Moors. But are bold enough to make frivolous statements regarding our / their own history. Some of the foolishness I’ve heard spew out of the mouths of people who obviously never read about our history, is the alleged claim that there are no treaties prior to 1787 that link to the Sultan and the Moors having jurisdiction in America. They will also claim that there is no Moorish treaty with the United States prior to 1787 – that much is true, only for the simple fact that prior to 1774, there was no ‘United States’. Therefore, the treaty with our Sultan and the ‘United States’ prior to their independence, lay within the diplomatic intercourse and correspondences with the individual and sperate Christian-Powers or European Crowns / Monarchs.

Upon ancillary research and cross-referencing into the topic of the establishment of Anglo-European Colonies in Morocco, North America, Northwest Africa. One will find that the dark-skinned Moors, from circa 711 A.D. to the 18th and 19th century, were trafficking pale-skin European Slavs into bondage (slavery). This trafficking and piracy, was not merely confined to the area commonly and erroneously known as ‘The Mediterranean Sea’ or Iberian Peninsula. But was well established across the Atlantic Ocean, also known as the Mediterranean. These piracy attacks were also not the independent actions of individual mercenaries. They were attacks made by the Moorish fleet against various European countries for diplomatic purposes: such as punishment for not answering diplomatic correspondences; punishment for not paying tribute; counter-attacks for commercial political and geographic control and the like.

 

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[3] COMMON-LAW LIEN. One known to or granted by the common law, as distinguished from statutory, equitable, and maritime liens; also one arising by implication of law, as distinguished from one created by the agreement of the parties. The Menominie, D.C.Minn., 36 F. 197; Tobacco Warehouse Co. v. Trustee, 117 Ky. 478, 78 S.W. 413, 64 L.R.A. 219. It is a right extended to a person to retain that which is in his possession belonging to another, until the demand or charge of the person in possession is paid or satisfied. Whiteside v. Rocky Mountain Fuel Co., C.C.A.Colo., 101 F.2d 765, 769; Goldwater v. Mendelson, 8 N.Y.S. 627, 629, 170 Misc. 422.
[4] COMMON-LAW REMEDY. This phrase, within the meaning of U. S. Judicial Code 1911, § 256 (Act March 3, 1911, c. 231, 36 Stat. 1100, see Historical and Revision Notes under 28 U.S.C.A. § 1333), was not limited to remedies in the common-law courts, but embraced all methods of enforcing rights and redressing injuries known to the common or statutory law. Kennerson v. Thames Towboat Co., 89 Conn. 367, 94 A. 372, 375, L.R.A. 1916A, 436. See, also, Northern Pacific S. S. Co. v. Industrial Acc. Commission of California, 174 Cal. 346, 163 P. 199, 202.
[5] COMMON-LAW TRADE-MARK. One appropriated under common-law rules, regardless of statutes. Stratton & Terstegge Co. v. Stiglitz Furnace Co., 258 Ky. 678, 81 S.W.2d 1, 3.
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[7] 17 U.S. Code § 401. Notice of copyright: Visually perceptible copies. 17 U.S. Code CHAPTER 5— COPYRIGHT INFRINGEMENT AND REMEDIES.

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Organizations, such as charities, seeking Federal tax exemption are required to file an application with the Internal Revenue Service (IRS).  Other organizations, such as social welfare organizations, may file an application but are not required to do so.  - https://www.treasury.gov/tigta/auditreports/2013reports/201310053fr.html#background

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While some activities promote social welfare only if the community as a whole is the recipient of services, a membership organization is not automatically precluded from exempt status. In the exceptional case, an organization whose services are made available solely to its members may qualify. In such cases, it must be clearly established that making the service available to the membership benefits the community as a whole. Social welfare organization may engage in some political activities, so long as that is not its primary activity. 

Murdock v. Pennsylvania, 319 U.S. 105 (1943).
https://supreme.justia.com/cases/federal/us/319/105/

The mere fact that the religious literature is "sold", rather than "donated" does not transform the activities of the colporteur into a commercial enterprise.

A State may not impose a charge for the enjoyment of a right granted by the Federal Constitution.

A community may not suppress, or the State tax, the dissemination of views because they are unpopular, annoying, or distasteful.

But the mere fact that the religious literature is "sold" by itinerant preachers, rather than "donated," does not transform evangelism into a commercial enterprise. If it did, then the passing of the collection plate in church would make the church service a commercial project. The constitutional rights of those spreading their religious beliefs through the spoken and printed word are not to be gauged by standards governing retailers or wholesalers of books. The right to use the press for expressing one's views is not to be measured by the protection afforded commercial handbills. It should be remembered that the pamphlets of Thomas Paine were not distributed free of charge. It is plain that a religious organization needs funds to remain a going concern. But an itinerant evangelist, however misguided or intolerant he may be, does not become a mere book agent by selling the Bible or religious tracts to help defray his expenses or to sustain him. Freedom of speech, freedom of the press, freedom of religion are available to all, not merely to those who can pay their own way. As we have said, the problem of drawing the line between a purely commercial activity and a religious one will, at times, be difficult. On this record, it plainly cannot be said that petitioners were engaged in a commercial, rather than a religious, venture. It is a distortion of the facts of record to describe their activities as the occupation of selling books and pamphlets. And the Pennsylvania court did not rest the judgments of conviction on that basis, though it did find that petitioners "sold" the literature. The Supreme Court of Iowa, in State v. Mead, 230 Iowa 1217, 300 N.W. 523, 524, described the selling activities of members of this same sect as "merely incidental and collateral" to their "main object, which was to preach and publicize the doctrines of their order." And see State v. Meredith, 197 S.C. 351, 15 S.E.2d 678; People v. Barber, 289 N.Y. 378, 385-386, 46 N.E.2d 329. That accurately summarizes the present record.

Those who can tax the exercise of this religious practice can make its exercise so costly as to deprive it of the resources necessary for its maintenance. Those who can tax the privilege of engaging in this form of missionary evangelism can close its doors to all those who do not have a full purse. Spreading religious beliefs in this ancient and honorable manner would thus be denied the needy. Those who can deprive religious groups of their colporteurs can take from them a part of the vital power of the press which has survived from the Reformation.