200 Years Together, 1

Editor’s note: Due to the fact that the anti-Aryan System throughout the Anglo-Saxon world discourages discussion of the Jewish Question, Aleksandr Solzhenitsyn’s second non-fiction work [1] has yet to be published by a respectable house in English. However, there is a preliminary translation of 200 Years Together on the internet. I’ll be reproducing it with a few syntactic corrections of my own.
 

Aleksandr Solzhenitsyn:

Two Hundred Years Together

Volume I – The Jews Before the Revolution

 

Chapter 1: Before the 19th century

In this book the presence of the Jews in Russia prior to 1772 will not be discussed in detail. However, for a few pages we want to remember the older epochs.

One could begin, that the paths of Russians and Jews first crossed in the wars between the Kiev Rus and the Khazars—but that isn’t completely right, since only the upper class of the Khazars were of Hebraic descent, the tribe itself being a branch of the Turks that had accepted the Jewish faith.

If one follows the presentation of J. D. Bruzkus, a respected Jewish author of the mid-20th century, a certain part of the Jews from Persia moved across the Derbent Pass to the lower Volga where Atil [west coast of Caspian on Volga delta], the capital city of the Khazarian Khanate rose up starting 724 AD. The tribal princes of the Turkish Khazars, at the time still idol-worshippers, did not want to accept either the Muslim faith—lest they should be subordinated to the caliph of Baghdad—nor Christianity—lest they come under vassalage to the Byzantine emperor; and so the clan went over to the Jewish faith in 732. But there was also a Jewish colony in the Bosporan Kingdom [on the Taman Peninsula at east end of the Crimea, separating the Black Sea from the Sea of Azov] to which Hadrian had Jewish captives brought in 137, after the victory over Bar-Kokhba.

Later a Jewish settlement sustained itself without break under the Goths and Huns in the Crimea; especially Kaffa (Feodosia) remained Jewish. In 933 Prince Igor [912-945, Grand Prince of Kiev, successor of Oleg, regent after death of Riurik founder of the Kiev Kingdom in 862] temporarily possessed Kerch, and his son Sviatoslav [Grand Prince 960-972] wrested the Don region from the Khazars. The Kiev Rus already ruled the entire Volga region including Atil in 909, and Russian ships appeared at Samander [south of Atil on the west coast of the Caspian]. Descendents of the Khazars were the Kumyks in the Caucasus. In the Crimea, on the other hand, they combined with the Polovtsy [nomadic Turkish branch from central Asia, in the northern Black Sea area and the Caucasus since the 10th century; called Cuman by western historians] to form the Crimean Tatars. But the Karaim [a Jewish sect that does not follow the Talmud] and Jewish residents of the Crimean did not go over to the Muslim Faith. The Khazars were finally conquered by Tamerlane [or Timur, the 14th century conqueror].

A few researchers however hypothesize (exact proof is absent) that the Hebrews had wandered to some extent through the south Russian region in west and northwest direction. Thus the Orientalist and Semitist Abraham Harkavy for example writes that the Jewish congregation in the future Russia “emerged from Jews that came from the Black Sea coast and from the Caucasus, where their ancestors had lived since the Assyrian and Babylonian captivity.” J. D. Bruzkus also leans to this perspective (another opinion suggests it is the remnant of the Ten Lost Tribes of Israel). This migration presumably ended after the conquest of Tmutarakans [eastern shore of the Kerch straits, overlooking the eastern end of the Crimean Peninsula; the eastern flank of the old Bosporan Kingdom] by the Polovtsy. According to Harkavy’s opinion the vernacular of these Jews at least since the 9th century was Slavic, and only in the 17th century, when the Ukrainian Jews fled from the pogroms of Chmelnitzki [Bogdan Chmelnitzki, Ukrainian Cossack, 1593-1657, led the successful Cossack rebellion against Poland with help from the Crimean Tatars], did Yiddish become the language of Jews in Poland.

In various manners the Jews also came to Kiev and settled there. Already under Igor, the lower part of the city was called Kosary; in 933 Igor brought Jews that had been taken captive in Kerch. Then in 965 Jews taken captive in the Crimea were brought there; in 969 Kosaren from Atil and Samander, in 989 from Cherson and in 1017 from Tmutarakan. In Kiev western Jews also emerged in connection with the caravan traffic from west to east, and starting at the end of the 11th century, maybe on account of the persecution in Europe during the first Crusade.

Later researchers confirm likewise that in the 11th century, the “Jewish element” in Kiev is to be derived from the Khazars. Still earlier, at the turn of the 10th century the presence of a “khazar force and a khazar garrison” was chronicled in Kiev. And already in the first half of the 11th century the Jewish-khazar element in Kiev played “a significant roll.” In the 9th and 10th century, Kiev was multinational and tolerant.

At the end of the 10th century, in the time when Prince Vladimir [Vladimir I. Svyatoslavich 980-1015, the Saint, Grand Prince of Kiev] was choosing a new faith for the Russians. There were not a few Jews in Kiev, and among them some educated men were suggested taking on the Jewish faith. The choice fell out otherwise than it had 250 years earlier in the Khazar Kingdom. Karamsin [1766-1826, Russian historian] relates it like this: “After he (Vladimir) had listened to the Jews, he asked where their homeland was. ‘In Jerusalem,’ answered the delegates, ‘but God has chased us in his anger and sent us into a foreign land.’ ‘And you, whom God has punished, dare to teach others?’ said Vladimir. ‘We do not want to lose our fatherland like you have.’” After the Christianization of the Rus, according to Bruzkus, a portion of the Khazar Jews in Kiev also went over to Christianity and afterwards in Novgorod perhaps one of them—Luka Zhidyata—was even one of the first bishops and spiritual writers.

Christianity and Judaism, side-by-side in Kiev, inevitably led that the learned zealously contrasted them. From this dynamics emerged the work significant to Russian literature, “Sermon on Law and Grace” [by Hilarion, first Russian Metropolitan] in the middle 11th century, which contributed to the settling of a Christian consciousness for the Russians that lasted for centuries. “The polemic here is as fresh and lively as in the letters of the apostles.” In any case, it was the first century of Christianity in Russia. For the Russian neophytes of that time, the Jews were interesting, especially in connection to their religious presentation, and even in Kiev there were opportunities for contact with them. The interest was greater than later in the 18th century, when they again became physically close.

Then, for more than a century, the Jews took part in the expanded commerce of Kiev. “In the new city wall (completed in 1037) there was the Jews’ Gate, which closed in the Jewish quarter.” The Kiev Jews were not subjected to any limitations, and the princes did not handle themselves hostilely, but rather vouchsafed protection for them, especially Sviatopolk Iziaslavich [Prince of Novgorod 1078-1087, Grand Prince of Kiev 1093-1113] , since the trade and enterprising spirit of the Jews brought the princes financial advantage.

In 1113, Vladimir, later called Monomakh, out of qualms of conscience, even after the death of Sviatopolk, hesitated to ascend the Kiev Throne prior to one of the Svyatoslavich’s, and “exploiting the anarchy, rioters plundered the house of the regimental commander Putiata and all Jews that had stood under the special protection of the greedy Sviatopolk in the capital city… One reason for the Kiev revolt was apparently the usury of the Jews: probably, exploiting the shortage of money of the time, they enslaved the debtors with exorbitant interest.” For example, there are indications in the “Statute” of Vladimir Monomakh that Kiev money-lenders received interest up to 50% per annum.

Karamsin therein appeals to the Chronicles and an extrapolation by Basil Tatistcheff [1686-1750: student of Peter the Great, first Russian historian]. Moreover, in Tatistcheff: “Afterwards they clubbed down many Jews and plundered their houses, because they had brought about many sicknesses to Christians and commerce. They had brought great damage. Many of them, who had gathered in their synagogue seeking protection, defended themselves as well as they could until Vladimir would arrive.” But when he came, “the Kievites pleaded with him for retribution toward the Jews, because they had taken all the trades from Christians and under Sviatopolk had had much freedom and power… They had also brought many over to their faith.”

According to M. N. Pokrovski, the Kiev Pogrom of 1113 had social and not national character. However the leaning of this “class-conscious” historian toward social interpretations is well known.

After he ascended to the Kiev throne, Vladimir answered the complainants, “Since many [Jews] everywhere have received access to the various princely courts and have migrated there, it is not appropriate for me, without the advice of the princes, and moreover contrary to right, to permit killing and plundering them. Hence I will without delay call the princes to assemble, to give counsel.” In the Council a law limiting the interest was established, which Vladimir attached to Yaroslav’s “Statute.” Karamsin reports, appealing to Tatistcheff, that Vladimir “banned all Jews” upon the conclusion of the Council, “and from that time forth there were none left in our fatherland.” But at the same time he qualifies: “In contrast, in the Chronicles it says that in 1124 the Jews in Kiev died in a great fire; consequently, they had not been banned.” Bruzkus explains, that it “was a whole Quarter in the best part of the city… at the Jew’s Gate next to the Golden Gate.”

At least one Jew enjoyed the trust of Andrei Bogoliubskii [or Andrey Bogolyubsky] in Vladimir. “Among the confidants of Andrei was a certain Ephraim Moisich, whose patronymic Moisich or Moisievich indicates his Jewish derivation,” and who according to the words of the Chronicle was among the instigators of the treason by which Andrei was murdered. However there is also a notation that says that under Andrei Bogoliubskii “many Bulgarians and Jews from the Volga territory came and had themselves baptized” and that after the murder of Andrei his son Georgi fled to a Jewish Prince in Dagestan.

In any case the information on the Jews in the time of the Suzdal Rus is scanty, as their numbers were obviously small.

The Jewish Encyclopedia notes that in the Russian heroic songs (Bylinen) the “Jewish Czar”—e.g. the warrior Shidowin in the old Bylina—is “a favorite general moniker for an enemy of the Christian faith.” At the same time it could also be a trace of memories of the struggle against the Khazars. Here, the religious basis of this hostility and exclusion is made clear. On this basis, the Jews were not permitted to settle in the Muscovy Rus.

The invasion of the Tatars portended the end of the lively commerce of the Kiev Rus, and many Jews apparently went to Poland. (Also the Jewish colonization into Volhynia and Galicia continued, where they had scarcely suffered from the Tatar invasion.) The Encyclopedia explains: “During the invasion of the Tatars (1239) which destroyed Kiev, the Jews also suffered, but in the second half of the 13th century they were invited by the Grand Princes to resettle in Kiev, which found itself under the domination of the Tatars. On account of the special rights, which were also granted the Jews in other possessions of the Tatars, envy was stirred up in the town residents against the Kiev Jews.”

Something similar happened not only in Kiev, but also in the cities of North Russia, which “under the Tatar rule, were accessible for many merchants from Khoresm or Khiva, who were long since experienced in trade and the tricks of profit-seeking. These people bought from the Tatars the principality’s right to levy Tribute, they demanded excessive interest from poor people and, in case of their failure to pay, declared the debtors to be their slaves, and took away their freedom. The residents of Vladimir, Suzdal, and Rostov finally lost their patience and rose up together at the pealing of the Bells against these usurers; a few were killed and the rest chased off.” A punitive expedition of the Khan against the mutineers was threatened, which however was hindered via the mediation of Alexander Nevsky. “In the documents of the 15th century, Kievite Jewish tax-leasers are mentioned, who possessed a significant fortune.”

__________

[1] Solzhenitsyn’s first non-fiction work is The Gulag Archipelago (1973). Two Hundred Years Together (2002) was published in Russian.

Russo-Jewish history

Yesterday, I received from FedEx the treatise of Richard Carrier that endorses the Christ myth theory at the postdoctoral level. White nationalists who continue to believe that there is historical evidence that Jesus of Nazareth existed should obtain a copy of Carrier’s book. As I have said several times, the movement called white nationalism is schizophrenic in that, logically, there can be no such chimera as a Jew-wise movement that submits to the god of the Jews and, at the same time, loves a supposed Jewish dude called Jesus.

Yesterday I could barely tolerate a few seconds of the recent YouTube conversation between Richard Spencer, James Edwards and Kevin MacDonald precisely because of these internal contradictions that did not exist in the upper echelons of Nazi power. And it was precisely the Nazis who wanted to destroy the Soviet Union in which the genocidal Jews played a fundamental role. Precisely because white nationalists are more bourgeois than revolutionary, I fear that in the not too distant future the United States will become an open field of extermination at the mercy of Jews similar to Stalin’s willing executioners.

Solzhenitsyn only wrote two non-fiction books: The Gulag Archipelago and 200 Years Together. No wonder that the second of these books, which deals with Russo-Jewish history, has not been translated by recognised publishers in the Judaized United States. The good news is that Solzhenitsyn’s second non-fictional book has been translated for dissidents like us, who are only allowed to discuss these things on the internet.

I suggest saving the PDF of 200 Years Together on your hard disk. The PDF will become handy when the US becomes like the SU. I want to read it in the coming weeks and months and add some quotes on this site. For the moment, this is the table of contents:
 

Aleksandr Solzhenitsyn
200 Years Together

 
Volume 1 – The Jews Before the Revolution:

Chapter 1: Before the 19th Century (translated by R. Butler and J. Harris)
Chapter 2: During the Reign of Alexander I
Chapter 3: During the Reign of Nicholas I
Chapter 4: During the Period of Reforms
Chapter 5: After the Murder of Alexander II
Chapter 6: In the Russian Revolutionary Movement
Chapter 7: The Birth of Zionism
Chapter 8: At the Turn of the 20th Century
Chapter 9: During the Revolution of 1905
Chapter 10: During the Period of Duma
Chapter 11: The Jewish and Russian National Consciousness Prior to WWI
Chapter 12: During World War I
 
Volume 2 – The Jews in the Soviet Union:

Chapter 13: The February Revolution
Chapter 14: During 1917
Chapter 15: Among Bolsheviks
Chapter 16: During the Civil War
Chapter 17: Emigration Between the Two World Wars
Chapter 18: In the 1920s
Chapter 19: In the 1930s
Chapter 20: In the Camps of GULAG
Chapter 21: During the Soviet-German War
Chapter 22: From the End of the War to Stalin’s Death
Chapter 23: Before the Six-Day War
Chapter 24: Breaking Away from Bolshevism
Chapter 25: Accusing Russia
Chapter 26: The Beginning of Exodus
Chapter 27: About the Assimilation
Author’s Afterword

Totalitarian Anglosphere

Alexandr Solzhenitsyn published two non-fictional books: The Gulag Archipelago and Two Hundred Years Together: a historical study of Jewry in Russia. Why has his second non-fictional book been de facto censored in English-speaking countries?

Because it would redpill those nations which share common roots in British culture and history.

Judge it by yourself. Not only was the early Soviet Union dominated by Jewish terrorists: it was actually set up and for the most part constituted by Jewry:

The Council of The Commissaries of The People, 22 members, 17 Jews, 77.2% Jewish.

Commissariat of War, 43 members, 33 Jews, 76.7% Jewish

Commissariat of Foreign Affairs, 16 members, 13 Jews, 81.2% Jewish

Commissariat of Finance, 30 members, 24 Jews, 80.0% Jewish

Commissariat of Justice, 21 members, 20 Jews, 95.2% Jewish

Commissariat of Public Instruction, 53 members, 42 Jews, 79.2% Jewish

Commissariat of Social Assistance, 6 members, 6 Jews, 100% Jewish

Commissariat of Work, 8 members, 7 Jews, 87.5% Jewish

Delegates of The Bolshevik Red Cross to Berlin, Vienna, Warsaw, Bucharest and Copenhagen, 8 members, 8 Jews, 100% Jewish

Commissariat of The Provinces, 23 members, 21 Jews, 91.3% Jewish

Commissariat of Journalists, 41 members, 41 Jews, 100% Jewish.

Source: Henry Ford, The International Jew, pages 176-185 of Book 1, Article 19: ‘The All Jewish Mark on Red Russia’, in The Dearborn Independent, September 25th 1920.

Jewish makeup of The Central Committee of the Communist Party of The Soviet Union in 1918-1919:

Trotsky (Bronstein), Jew
Zinoviev, Jew
Larine, Jew
Juritsky, Jew
Volodarsky, Jew
Kamenev, Jew
Smidovitj, Jew
Jankel, Jew
Steklov, Jew
Lenin, married to a Jewess
Krylenko, Jew
Lunacharsky, Russian.

Jewish makeup of The Council of People’s Commissars in 1918-1919:

Lenin, married to a Jewess
Commissar of Foreign Affairs, Chichherin, Russian
Commissar of Nationalities, Stalin, Georgian
Commissar of Agriculture, Protian, Armenian
Commissar of Public Education, Lunacharsky, Russian
Council Financial Adviser, Larine, Jew
Commissar of Food, Schlichter, Jew
Commissar of Army & Navy, Trotsky (Bronstein), Jew
Commissar of State Control, Lander, Jew
Commissar of Public Land, Kauffman, Jew
Commissar of Work, Schmidt, Jew
Commissar of Social Aid, Lelina, Jew
Commissar of Religion, Spitzberg, Jew
Commissar of Interior Affairs, Zinoviev, Jew
Commissar of Hygiene, Anvelt, Jew
Commissar of Finance Goukovsky, Jew
Commissar of Press, Volodrasky, Jew
Commissar of Elections, Uritsky, Jew
Commissar of Justice, Steinberg, Jew
Commissar of Refugees, Fenigstein, Jew
Assistant in The Regugees Commissariate, Savitj, Jew
Assistant in The Regugees Commissariate, Zaslovsky, Jew.

Jewish makeup of the leadership of The Extraordinary Commission (‘The Checka’) in 1918/1919:

Members: 36

Non-Jewish 12, (1 Pole, 2 Russians, 1 German, 1 Armenian, 7 Lithuanian).

Jewish 24.

Source: Behind Communism, Frank Britton, Chapter 18: ‘The London Times Correspondence List of Jews Behind Communism’, page 86; Robert Wilton, distinguished correspondent of The London Times (The Last Days of The Romanovs 1920).

Since the number of people practicing as Jews in the Russian Empire prior to the revolution was 4.15%, had the Jews been proportionately represented in the Cheka’s leadership for 1918/1919 there would have been only 1-2 Jews out of 36, not 24.

Therefore, Bolshevism was Jewish.

A Matrix for the white peoples

Isn’t it incredible that what George Lincoln Rockwell said at UCLA in 1967, a couple of months before he was assassinated, about the actual perps of the largest genocide in Western history is still censored in the media? Alexander Solzhenitsyn was the author of a two-volume work, Two Hundred Years Together, about the history of Russian-Jewish relations between the years 1795 and 1995. It is the only non-fiction book by Solzhenitsyn besides The Gulag Archipelago.

Alas, the Jews and the Zionist gentiles in the Anglo-Saxon world are so powerful that they have managed to censor the Russian-English translation of Solzhenitsyn’s Two Hundred Years Together for more than a dozen years! The publishing houses in the US, Canada, the UK and Australia, including the universities presses, are such cowards that Solzhenitsyn’s last major work, published since 2001-2002 in Russian, has not been translated to English!

What can we think about the powers that be regarding the fact that the most significant historical datum of the 20th century is still hidden from the masses?:

Solyenitsin“You must understand. The leading Bolsheviks who took over Russia were not Russians. They hated Russians. They hated Christians. Driven by ethnic hatred they tortured slaughtered millions of Russians without a shred of human remorse. The October Revolution was not what you call in America the ‘Russian Revolution.’ It was an invasion and conquest over the Russian people. More of my countrymen suffered horrific crimes at their bloodstained hands than any people or nation ever suffered in the entirety of human history. It cannot be understated. Bolshevism was the greatest human slaughter of all time. The fact that most of the world is ignorant of this reality is proof that the global media itself is in the hands of the perpetrators.”

—Solzhenitsyn, quoted by David Duke

When I was younger Soviet dissidents had to smuggle copies of Solzhenitsyn’s work into the Soviet Union. Today totalitarianism has been inverted and it is us who are smuggling unauthorized translations of Solzhenitsyn’s last major work from Russia into the West, thanks to the internet.

There’s no question about it: whites have been plugged in a matrix for seventy years now.


Postscript of February 18:

I have now printed and read Roger Devlin’s long review of Two Hundred Years Together, originally published in The Occidental Quarterly (here and here). It looks like, although I do not claim that Solzhenitsyn’s quote in above post is fraudulent, it certainly goes against the grain of what, according to Devlin, Solzhenitsyn opined about Russian Jews in his last book.

Similarly, after watching ISIS’ recent mischief in Libya I retract what I said last month, that “whites have a better chance to survive under Sharia than under the current Judeo-liberal system.” While it is true that the current system is a fast track for Aryan extinction, under Islam extinction would only be postponed a little longer.

One of the advantages of our continuing education through the Internet is that our worldview may be slightly modified as new bits of data are encountered and properly digested. This said, the basics of my catechism in the form of a compilation of many authors in The Fair Race’s Darkest Hour, which 2015 edition has just been released, are still intact.