The True Democracy Party is Proud to Present ‘The Most Banned Book In The World’.
1 Website and 1 Webpage have been pulled down since we began trying to bring this book forward.
This book is so Feared by World Zionist Jewry, that they have refused to translate it into English to this very day, the World Over.
This shows you how much of the World Media that ‘They’ control.
It’s been translated into German and French only, from the original Russian.
A group of Professors and Translators, so fed up with this Ultra World Censorship of an Acclaimed near masterpiece, and trying to keep information away from American’s, have begun Translating it on their own at their own expense, and are making it ‘Freely Available’ to all.
The result is a almost complete Translation, which can be viewed for free, as long as the various websites are up.
Most of the sites that ‘claim’ to have this book, Don’t. They just lure you in to give you their version of what Alex has to say.
We don’t believe you need their help or Propaganda.
We hope you enjoy a little unedited and uncensored truth.
200 Years Together
Two Hundred Years Together was written by Aleksandr Solzhenitsyn, the famous Russian dissident who won a Nobel Prize for Literature. It is about the time of the Russians and the Jews inside the empire. He wrote in Russian of course but various publishers decided they were not going to put out an English version because they were Jews or frightened of them.
The together of the title refers to Russians and Jews. The first volume was Russian-Jewish History 1795-1916. The second was called The Jews in the Soviet Union. So it is clear enough why the Jews were never going to like what he had to say.
Alex knew them close up and personal. Alex tells the truth about Jews so they hate him and his book. Oddly it has been put out in German and French. One might think the Germans would not be allowed access to the truth about the shysters marketing the Holocaust® story. Perhaps they have been brain washed into acceptance. A little of the background is at May Regulations.
The Wikipedia’s article at Two Hundred Years Together – Wikipedia, the free encyclopaedia is an example of their worst kind of work. The use of words like allege, claim, admit and purports indicate the use of Words as Propaganda Tools. The Wiki was set up by Jews with an agenda. Naturally they do not link to Professor MacDonald as a source. Truth and agenda are out of synch again. But read for yourself. Think for yourself. Decide for yourself.
More chapters are being translated as a private venture and being published on line.
The Barnes Review Of 200 Years Together
This issue, TBR is proud to bring you something we know you have never seen in the English language. It is an overview and critical review of one of the most important books compiled in the 20th century. The book being reviewed herein was written by the 1970 recipient of the Nobel prize in literature and one of the most highly respected writers and philosophers of the age—Russian dissident Aleksandr Solzhenitsyn. How could such a book escape publication in the United States? For that matter, why has no one ever translated the book into English? The title should help us understand why this book has been banned and suppressed since the day it was completed. The title of the volume we are reviewing is, simply, The Jews in the Soviet Union. This volume is part two of Solzhenitsyn’s massive two-book series 200Years Together.
Pressure from extremely powerful Zionist sources, as you have already figured out by the title, has kept this valuable work from reaching readers in the West. And the reason for that will become obvious once you dive into this issue of TBR. It details, with great precision, the Jewish involvement in the creation of Bolshevism and communism and the willing participation of Jews in perpetrating the worst mass murders of the 20th century—crimes which dwarf claims about the so-called “holocaust.” The number of innocent Christian Russians who died at the hands of the Soviets is mind-boggling. Solzhenitsyn himself estimated the toll at 60million. Many Jews, it must be added, were also crushed under the Soviet steamroller in later years, after Josef Stalin began to diminish their involvement in political and military affairs.
The truth contained within Solzhenitsyn’s The Jews in the Soviet Union might never have reached the Western world at all had not German historian Udo Walendy brought it some much-deserved attention. Over his career, as TBR readers know, this brave historian has published extremely honest and forthright discussions of World War II. For doing so he has twice been imprisoned in Germany. Think about this courageous man and the price he has paid for the truth as you read this special issue. Please note: This detailed review by Walendy is not a fawning endorsement of every word of Solzhenitsyn. Instead, Walendy takes the author to task where he feels he has fallen short of Revisionist standards.
In addition to Walendy, we thank nationalists Roy Armstrong and John Nugent for translating Walendy’s German review into English, and the many TBR staffers and volunteers who contributed so heavily to this issue. We think it is so important, we humbly suggest you buy extra copies to give to libraries and friends. Please see the ad on page 65 for more information. And while you’re at it, please renew your subscription to TBR. We can honestly say, TBR brings you a magazine unlike any other in the world today. Please see the full color ADVANCE RENEW insert found between pages 24 and 25 of this issue. There you will find a really special offer you’ll want to take advantage of. And don’t miss the special message to all readers
Can you afford not to read this one?
The Barnes Review Special On 200 Years Together
The present discussion is concerned with the second volume of Solzhenitsyn’s two volume work. Together they are called Two Hundred Years Together. In Romanized Russian, this is Dvyesti lyet vmestye.
The first volume was Russian-Jewish History 1795-1916 and ran to 512 pages, published in 2001. In 2002 the second volume appeared, a 600-page-long investigation called The Jews in the Soviet Union.
Alexandr is not beating about the bush with his titles. You can see why the Jews were never going to like him – or for that matter the truth
Alexandr Solzhenitsyn Interviewed
Chukovskay: Am I right to understand that in the first chapters of Book 2, devoted to the Revolution, you disclose the Russian noms de guerre of Jewish revolutionaries and count their number in the supreme Revolutionary bodies so as to show in the closing chapters, when talking about the need for nationwide repentance, that Jews have cause not only to resent Soviet power, but also to repent?
Chapter 4. In the Age of Reforms
Chapter 5. After the Murder of Alexander II
Chapter 13. The February Revolution
Chapter 14. During 1917
Chapter 16. During the Civil War
Chapter 17. Emigration between the two World Wars
Chapter 18. During the 1920s
Chapter 19. In the 1930s
Chapter 20. In the camps of GULag
Chapter 21. During the war with Germany
Chapter 22. From the End of the War to Stalin’s Death
Chapter 23. Before the Six-Day War
Chapter 24. Breaking Away From the Bolshevism
Chapter 25. Accusing Russia
Chapter 26. The Exodus Begins
Chapter 27. About the Assimilation. Author’s afterword
Any of the Websites below have the Above Chapter [ LINKS ]
Aleksandr Solzhenitsyn, Two Hundred Years Together: Russo-Jewish History, Vol. 1: 1795-1916.
Chapter 1, To End of 18th Century, first installment (see contents).
[G13] 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, 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 to 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] [G14] 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; see second map, below] 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 [much later] 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] (1097) by the Polovtsy. According to Harkavy’s opinion the vernacular of these Jews at least since the ninth 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.
[G15] 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 eleventh 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 were found educated men that suggested taking on the Jewish faith. The choice fell out otherwise than it had 250 hears 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 being side-by-side in Kiev inevitably led to the learned zealously contrasting them. From that emerged the work significant to Russian literature, “Sermon on Law and Grace” ([by Hilarion, first Russian Metropolitan] middle 11th century), which contributed to the settling of a Christian consciousness for the Russians that lasted for centuries. [G16] “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 were 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 indeed vouchsafed to them protection, 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]. In Tatistcheff we find moreover: “Afterwards they clubbed down many Jews and plundered their houses, because they had brought about many sicknesses to Christians and commerce with them had brought about great damage. Many of them, who had gathered in their synagogue seeking protection, defended themselves, as well as they could, and redeemed time until Vladimir would arrive.” But when he had come, “the Kievites pleaded with him for retribution toward the [G17] 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 the Chronicles in contrast 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.
[G18] The “Jewish Encyclopedia” notes that in the Russian heroic songs (Bylinen) the “Jewish Czar” – e.g. the warrior Shidowin in the old Bylina about Ilya and Dobrin’a – 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.” Similar happened not only in Kiev, but also in the cities of North Russia, which “under the Tatar rule, were accessible for many [Moslem? see note 1] 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 [G19] jewish tax-leasers are mentioned, who possessed a significant fortune.”
Note 1. The word “Moslem” is in the German but not French translation. I am researching the Russian original.
5 Comments to Two Hundred Years Together: From the Beginnings in Khazaria
We have all heard of the Khazars, and how the majority of Ashkenazi jews probably descend from them, but it is fascinating to see that history given a time and place, and fleshed out.
Harkavy’s thesis that the caspian jews were from the ten lost tribes or the remnant of the not-lost two tribes seems either implausible or self-defeating to me. (1) Why would those people have lost their collective memory of who they were? If it is claimed that they did remember, then why did they not write it down (genealogies, etc.)? (2) On the other hand, if they were descended from exiled Israel, but lost all continuity with the same, in what sense should they be regarded as jews? That is racism in the only form that the term makes any sense, but which still celebrates an absurdity: namely, thinking that mere blood, without any inherited culture, character, or accomplishment, grants one solidarity.
It is also interesting to see how in relatively recent history (yes I know, I must be weird to think of 1000 AD as “recent”) we can observe the formation of brand-new ethnic groups from a combination of migration and marriage, the turkish Cuman tribe for example becoming the partially european yet distinct tribe of Crimean Tatars.
In this regard, it is also fascinating to see that the majority of modern-day jews are essentially a branch of the Turks.
Comment by Tim H — December 12, 2007 @ 7:03 pm
Wrong, Tim. The majority of Ashkenazi Jewish ancestry comes from the Israelites. See the evidence for yourself at http://www.khazaria.com/genetics/abstracts.html and in Chapter 10 of “The Jews of Khazaria”, Second Edition, published by Rowman and Littlefield in 2006.
Comment by Kevin Brook — December 20, 2007 @ 11:59 pm
Kevin — I’m certainly no expert in genetics and so will quickly get out of my depth here. However, as with any layman in connection with any science, we can certainly challenge the logic.
At your link, he concludes that “the main ethnic element of … most modern Jewish populations of the world is Israelite,” but supports this with “the Israelite haplotypes fall into Y-DNA haplogroups J and E.” However, earlier he stated that “the Y-DNA haplogroups J and E … are typical of the Middle East” but not limited to Israel. So the logic seems to be:
All jews are (haplogroups J and E)
All (haplogroups J and E) are middle eastern
the latter including “Kurdish, Armenian, Palestinian Arab, Lebanese, Syrian, and Anatolian Turkish peoples”
From this we could conclude the family heritage with middle eastern peoples, not Israel simply.
And if Turks are lumped in with that group, as he does, there is no contradiction to my assertion. Indeed, coming full circle in that way shows the absurdity of the “rebuttal.”
The “middle east” is taken to include Armenians, Arabs, and Turks, and this itself shows the difficulty of these studies using samples after the mixing has occurred. Unless they can get enough DNA from the ancients, there is a great deal of assumption that must be mixed in, it seems to me. This is similar to the claim a while ago that some Negroes were descended from Thomas Jefferson. You can go up the chain, with 1/2 admixing at every step, then you have to go back down the chain, with 1/2 mixing at every step. And the DNA at each of the “1/2 admixing” steps, if it were avaialable at all, is also the result of such a series of 1/2 admixtures. I’m skeptical.
Later, your author identifies Khazars as Europeans, which is absurd.
Comment by TJH — December 21, 2007 @ 9:20 am
A correspondent has pointed out that in the passage near the end of this section,
“under the Tatar rule, were accessible for many Moslem merchants from Khoresm or Khiva, who were long since experienced in trade and the tricks of profit-seeking.”
the word “Moslem” is not in the French version. It does not appear to be in the Russian either, though I am struggling to get every word in the Russian. When I succeed, I will make a final correction. Until then, I have added a footnote.
Comment by TJH — March 31, 2008 @ 8:00 pm
I can confirm that the explicit word “Moslem” does not appear in the original. However, I think a Russian reader would infer that the merchants were in fact Moslem. The groups mentioned still exist today, though there are very few Besermyan left. They were either part of, or paid tribute to, the Khanate of Kazan. The Khoresm live in an area that was once in the Islamic Khanate of Khiva. Solzhenitsyn was quoting an official Russian history by N.M. Karamzin.
Voices from the Gulag
A brief history of the Russian labor camps known as Gulags interspersed with the pieces of actual memoirs from survivors as well as excerpts from some of the more prominent works of literature about the Gulags written by Aleksandr Solzhenitsyn giving chilling descriptions from both the inside looking out and the outside looking in.