Review of The Crucifixion of Russia: A New English translation of Solzhenitsyn’s 200 Years Together: A History of the Russians and the Jews, by Columbus Falco. 2017. (Originally by Alexander Solzhenitsyn).
A Much-Censored Book on Jewish Conduct in Eastern Europe and the USSR. Yikes! Two Sides to anti-Semitism. Imagine That!
This repeatedly-suppressed classic is more relevant than ever. There has been a large media wave of Jewish Polonophobia (throughout 2019) designed to manipulate public opinion in order that the Holocaust Industry can hopefully line its pockets at Poland’s expense (e. g, S.447).
This hasbara is based on the narrative that people in Poland and elsewhere in Eastern Europe are bad people, and that they owe the Jews. It is equally based on the mirror-image narrative: Jews in Eastern Europe were just victims and never did anything wrong.
Alexander Solzhenitsyn’s book challenges these premises. No wonder it has been censored! The most recent attempt at an English-language translation, THE CRUCIFIXION OF RUSSIA (by Columbus Falco) has suddenly disappeared from Amazon after being carried for a few months.
Here is my review of THE CRUCIFIXION OF RUSSIA:
The earlier censorship of Solzhenitsyn’s classic, 200 YEARS TOGETHER, is described by author Columbus Falco, „Published in the original Russian in 2002, the book was received with a firestorm of rage and denunciation from the literary and media world, from the Jews, and from almost the entire intelligentsia of the established order in the West…immense efforts have been made by the Russian authorities and also by the Western liberal democratic power structure to ignore 200 YEARS TOGETHER, to suppress it as much as possible, and above all to prevent and interdict the book’s translation into foreign languages, most especially into English, which has become essentially the worldwide language of our epoch…The Russian authorities have to this date refused to allow any official English translation of the book to be published”. (p. 2).
Columbus Falco avoids vainglory about his translation, “This is an attempt to create a READABLE translation of 200 YEARS TOGETHER for a worldwide English-speaking audience which is—let us be brutally frank—largely dumbed-down and functionally illiterate, due to the degeneration and destruction of English-speaking society since the end of the Second World War. This horrific truth is the result of a pervasive Cultural Marxism…” (p. 3; Emphasis in original).
CHARACTERISTICS OF SOLZHENITSYN’S MAGNUM OPUS
So what is so naughty, naughty about this book? Most of it consists of unremarkable information that can be found in standard, non-censored texts.
Agree with author Solzhenitsyn or not, but recognize the fact that he is no lightweight. Solzhenitsyn goes into considerable detail about many different historical epochs, and clearly has a deep knowledge of the issues that he raises. His approach is balanced. He is sympathetic towards Jews as well as critical of Jews. The latter evidently does not sit well with many, because it does not comply with the standard Judeocentric narrative, in which Jews are just victims and can do no wrong. Worse yet, a famous writer is bringing sometimes-unflattering information about Jews to light, and this is threatening. No wonder it is suppressed.
JEWS IN 19TH CENTURY TSARIST RUSSIA
Far from living in oppression, Russia’s Jews not only had more freedom than the serfs, but also more than the Russian traders and merchants. (pp. 16-17), and this was also true of more recent times. (p. 45). Soon after the Partitions of Poland, Derzhavin visited the area and reported on the Jews in the then-current manorial society. The Polish nobility had turned over the management of their estates to the Jews (p. 21), and the Jews engaged in conduct that brought them short-term profits and long-term antagonisms.
Consider the PROPINACJA (taproom). The Jews accumulated wealth by cooperating with each other. (p. 31). They profited by taking the peasants’ grain to the point of impoverishing them (and causing famine), turning it into brandy, and then encouraging drunkenness. (p. 21, 24). Jews forced peasants into lifelong debt and crushing poverty by requiring payment, in cattle and tools, for liquor. (p. 31).
In addition, a system of bribery protected this arrangement. Thus, the Polish magnates were on the “take” of part of the wealth squeezed by Jews out of the peasantry, and, without the Jews and their inventiveness, this system of exploitation could not have functioned, and would have ended. (p. 22). Solzhenitsyn adds that, “…the Jewish business class derived enormous benefit from the helplessness, wastefulness, and impracticality of landowners…” (p. 54).
The Jews kept relocating in order to prevent an accurate count of their numbers—in order to evade taxes. (p. 25). A delegation of Jews travelled to St. Petersburg to try to bribe Russian officials to suppress Derzhavin’s report. (p. 28). In 1824, Tsar Alexander I noticed that Jews were corrupting local inhabitants to the detriment of the treasury and private investors. (p. 32).
Jews were not driven to “parasitic” occupations: They chose them. (p. 31). By the late 19th century (the time of the pogroms), Russian anger had boiled over, focusing on such things as Jews not making their own bread, engaging in massive overpricing and profiteering, enriching themselves while impoverishing the muzhik (Russian peasant), and taking control of forests, lands, and taverns. (pp. 78-80).
Nor is it true that the Jews were kept out of “productive” occupations. To the contrary. A concerted 50-year tsarist effort to turn Jews into farmers attracted few participants (p. 33), and ended in failure. (p. 58). None of the rationalizations for its failure are valid: Other newcomers to Russian agriculture (Mennonites, Bulgarian and German colonists, etc.), facing the same challenges as the Jews, did quite well. (p. 36). Jewish farmers neglected farm work (pp. 34-35), and kept drifting back into selling goods and leasing of their property to others to farm. (pp. 56-57). The century-later efforts by the Communists, to get Jews into farming, fared no better. (p. 208, 251).
Jewish hesitancy to assimilation is usually framed in terms of the GOY excluding the Jew. It was the other way around. For the first half of the 19th century, rabbis and kahals (Jewish courts) strenuously resisted enlightenment, including the proffered Russian education to Jews. (p. 38).
Jews have always tended to exaggerate the wrongs they have experienced from others. (p. 42). This applies to such things as double taxation, forced military service, expulsion from villages, etc. (p. 42, 46, 50).
The Jews of the Vilnius (Wilno), Kaunas, and Grodno regions sided with the Russians during the Poles’ ill-fated January 1863 Insurrection. (p. 69). This agrees with Polish sources.
Mainstream Judaism did not conduct ritual murder. However, it is possible that some Jewish cults did so. (p. 40). [For more, see the book BLOOD PASSOVER]. As for the PROTOCOLS OF THE ELDERS OF ZION, their authenticity was rejected early-on by the tsarist government. However, this did not erase legitimate grievances about Jewish influence. (p. 174).
JEWS IN COMMUNISM: THE USUAL EXCUSES
We often hear that Communist Jews were “not real Jews”. This nonsense is equivalent to saying that Lenin and other Russian Communists were “not real Russians”—a contrived distinction that Solzhenitsyn refuses to make. (p. 117).
One commonly-voiced excuse for Jews supporting revolutionary movements, and then Communism, is that of the tsarist system preventing Jews from improving their lot. This is nonsense. Once the Jews accepted the Russian education system, their numbers increased, to such a spectacular extent (by about 1870: p. 63, 71), in Russian higher education, that quotas (numerus clausus) had to be imposed upon them. This nowadays-called affirmative action became necessary because Jews were wealthier and thus unfairly advantaged in schooling-related matters. (p. 88).
Hungary is instructive. There, Jewish grievances were the least valid. Hungarian Jews had enjoyed atypical freedoms and a high standard of living, and there had been no pogroms. Yet the 1919 Hungarian Communism was especially dominated by Jews, and was odiously cruel. (pp. 153-154).
Another exculpation for Jews in Communism was the alleged need for defense against pogroms conducted by the Whites. Not so. The massive influx of Jews into the Soviet apparatus occurred in late 1917 and 1918, but the White pogroms did not begin until 1919. (p. 121).
THE CRUCIAL ROLE OF JEWS IN COMMUNISM
One can easily make lists of Jews in high positions in the Soviet Union. Influential Jews commonly occurred at a rate 10 or more times the abundance of Jews in the USSR. (e. g, pp. 143-on, 225-on). Whether or not motivated by „ethnic solidarity”, Jews in authority tended to promote other Jews to high positions. (p. 138).
However, the Jewish role in Communism goes far beyond what is apparent in any such listing. For instance, consider what some call the Judaization of academia, and its impact on the bloody events of 1917. Solzhenitsyn comments, “The February Revolution was carried out by Russian hands and Russian foolishness. Yet at the same time, its ideology was permeated and dominated by the intransigent hostility to the historical Russian state that ordinary Russians didn’t have, but the Jews had. So the Russian intelligentsia too had adopted this view.” (p. 98).
Now consider the October Revolution. Lenin contended that the Bolshevik success in the revolution had been made possible by the role of the large Jewish intelligentsia in several Russian cities. (p. 119). Furthermore, according to Lenin, the October Revolution was preserved by the actions of Jews against the attempted sabotage by government officials. (p. 128).
The energy and high intelligence of the Jews made them indispensable. (p. 129, 189). In fact, Solzhenitsyn suggests that Soviet Communism lost its ideological fervor, and began slowly to die of “Russian laziness”, already in the late 1960s, all because the Jews were largely gone. (p. 317).
SOME INTERESTING FACTS
Dekulakization was not just an economic measure. It was a tool to uproot peoples and destroy their traditions and culture. For this reason, Stalin’s dictatorship can in no sense be accepted as a nationalist (Russian) phenomenon. (p. 221).
Religious Judaism was never persecuted as intensely by the Communists, in the 1920s and 1930s, as was Russian Orthodox Christianity. (p. 306). High-level Jew Lazar Kaganovich directed the destruction of the Church of the Redeemer. He also wanted to destroy St. Basil’s Cathedral. (p. 223).
The famous mobile gas chambers were not invented by the Nazis. They were developed, in 1937, by Isai Davidovich Berg, a leading Jew in the NKVD. (p. 237).
COMMUNISM IS OK—UNTIL IT NO LONGER SERVES JEWISH INTERESTS
Solzhenitsyn notes the irony that, in the West, there was little effective concern about the Eastern European victims of Communism until it turned on the Jews. He quips, “15 million peasants were destroyed in the ‘dekulakisation’, 6 million peasants were starved to death in 1932, not even to mention the mass executions and millions who died in the camps, and at the same time it was fine to politely sign agreements with Soviet leaders, to lend them money, to shake their ‘honest hands’, to seek their support, and to boast of all this in front of your parliaments. But once it was specifically JEWS that became the target, then a spark of sympathy ran through the West and it became clear what sort of regime this was.” (p. 346; Emphasis is Solzhenitsyn’s).
NOWADAYS JEWS DODGE THEIR RESPONSIBILITY AND BLAME THE RUSSIANS (AND, OF COURSE, POLES)
Alexander Solzhenitsyn describes the standard double-standard (one which Poles are all too familiar with), as he describes current Jewish attitudes, “There are so many such confident voices ready to judge Russia’s many crimes and failings, her inexhaustible guilt towards the Jews—and they so sincerely believe this guilt to be inexhaustible almost all of them believe it! Meanwhile, their own people are coyly cleared of any responsibility for their participation in Cheka shootings, for sinking the barges and their doomed human cargo in the White and Caspian seas, for their role in collectivization, the Ukrainian famine and in all the abominations of the Soviet administration, for their talented zeal in brainwashing the ‘natives’. This is not contrition.” (p. 335).
In saying this, Solzhenitsyn is not insinuating that Jews are collectively guilty for Communism. However, Jews should accept collective liability for Communism and its crimes in much the same way that Germans accept collective liability for Nazism and its crimes. (p. 141, 321). Until they do so, this issue of the ZYDOKOMUNA (Judeo-Bolshevism) will not go away.
Published with the author’s permission.
The title image: Alexander Solzhenitsyn. Photo: TASS. Source: rferl.org / Selected by wg.pco