The devil never dies
How the persistent Khazars wrought revenge on Russia
“It is not this writer’s purpose to solve all the problems in the Genesis account of Creation. These problems are difficult at best, and to claim total understanding is to enter an area of dogmatism which precludes further enlightenment,” wrote the great black historian Watchman Willie Martin.
Watchman Willie Martin? Likely you never heard of him, suppressed as he is, but Martin ranks in the top row of 20th century American fighters for freedom along with such other important documenters of history as David Cole, Archibald Ramsey, Fred Leuchter, Henry Ford, and Charles Lindbergh & Son.
Martin’s copiously researched output includes classic exposés of Jewish control of the slave trade and brilliant dissections of the Kol Nidre Oath and the Jewish plagiarist Albert Einstein, as well as voluminous analyses of Old Testament tracts.
Observe the dazzling accuracy of his facts in this excerpt from his sound and scholarly analysis, The Origin of the Jews.
The Khazars and the Russians
“From its earliest times the policy of the Russian Government was that of complete exclusion of the Jews from its territories. (Universal Jewish Encyclopedia, Vol. I, p. 384) For instance, “Ivan IV (reign 1533-1584) refused to allow Jewish merchants to travel in Russia.” (Universal Jewish Encyclopedia, Vol. I, p. 384)
Relations between Slavs and the Judaized Khazars in their midst were never happy. The reasons were not racial; for the Slavs had absorbed many minorities, but were ideological. The rabbis sent for by Khakan Obadiah were educated in and were zealots for the Babylonian Talmud, which after long labors by many hands had been completed on December 2, 1499.
In the thousands of synagogues which were built in the Khazar khanate, the imported rabbis and their successors were in complete control of the political, social and religious thought of their people. So significant was the Babylonian Talmud as the principal cause of Khazar resistance to Russian efforts to end their political and religious separatism, and so significant also are the modern sequels, including those in the United States, that an extensive quotation on the subject from the “History of the Jews,” by Professor H. Graetz, (History of the Jews, by Professor H. Graetz, Vol. II, 1893. Pp. 631 ff) is here presented: The Talmud must not be regarded as an ordinary work, composed of sixty three volumes; it possesses absolutely no similarity to any other literary production, but forms, without any figure of speech, a work of its own, which must be judged by its peculiar laws.
The Talmud contains much that is frivolous of which it treats with great gravity and seriousness; it further reflects the various superstitious practices and views of its Persian birthplace which presume the efficacy of demoniacal medicines, of magic, incantations, miraculous cures, and interpretations of dreams...It also contains isolated instances of uncharitable judgments and decrees against members of other nations and religions, and finally it favors an incorrect exposition of the scriptures, accepting, as it does, tasteless misrepresentations.
More than six centuries lie petrified in the Talmud...Small wonder then, that...the sublime and the common, the great and the small, the grave and the ridiculous, the altar and the ashes, the Jewish and the heathenish, be discovered side by side.
The Babylonian Talmud is especially distinguished from the Jerusalem or Palestine Talmud by the flights of thought, the penetration of mind, the flashes of genius, which rise and vanish again...It was for this reason that the Babylonian rather than the Jerusalem Talmud became the fundamental possession of the Jewish race (people, for the Jews are not a race but a people), its life breath, its very soul...nature and mankind, powers and events, were for the Jewish nation insignificant, non-essential, a mere phantom; the only true reality was the Talmud.
Not merely educated by the Talmud but actually living the life of its Babylonian background, which they may have regarded with increased devotion because most of the Jews of Mesopotamia had embraced Islam, the rabbi-governed Khazars had no intention whatever of losing their identity by becoming Russianized or Christian. The intransigent attitude of the rabbis was increased by their realization that their power would be lost if their people accepted controls other than the Talmudic. These controls by rabbis were responsible not only for basic mores, but for such externals as the peculiarities of dress and hair. It has been frequently stated by writers on the subject that the “ghetto” was the work, not of Russians or other Slavs, but rabbis.
As time passed, it came about that these Khazar people of mixed non-Russian stock, who hated the Russians and lived under Babylonian Talmudic law, became known in the western world, from their place of residence and their legal-religious code, as Russian Jews.
On Russian lands after the fall of Kiev in 1240, there was a period of dissension and disunity. The struggle with the Mongols and other Asiatic khanates continued and from the Russians learned much about effective military organization. Also, as the Mongols had not overrun Northern and Western Russia, (Historical Atlas, by William R. Shepherd (Henry Holt and Company, New York, 1911), Map 77) there was a background for the resistance and counter-offense which gradually eliminated the invaders. The capital of reorganized Russia was no longer Kiev, but Moscow (hence the terms Moscovy and Muscovite). In 1613 the Russian nobles (boyars), desired a more stable government than they had had, and elected as their Czar a boy named Michael Romanov, whose veins carried the blood of the Grand Dukes of Kiev and the Grand Dukes of Moscow. Under the Romanovs of the seventeenth and eighteenth centuries, there was no change in attitude toward the Judaized Khazars, who scorned Russian civilization and stubbornly refused to enter the fold of Christianity. “Peter the Great (reign 1682-1725) spoke of the Jews as ‘rogues and cheats.’” (Popular History of the Jews, by H. Graetz, New York, The Jordan Publishing Co., 1919, 12935, Vol. VI, by Max Raisin, p. 89) “Elizabeth (reign 1741-1762) expressed her attitude in the sentence: ‘From the enemies of Christ, I desire neither gain nor profit.” (Universal Jewish Encyclopedia, Vol. I, p. 384)
Under the Romanov dynasty (1613-1917) many members of the Russian upper classes were educated in Germany, and the Russian nobility, already partly Scandinavian by blood, frequently married Germans or other Western Europeans. Likewise many of the Romanovs, themselves; in fact all of them who ruled in the later years of dynasty, married into Western families.
Prior to the nineteenth century the two occupants of the Russian throne best known in world history were Peter I, the Great, and Catherine II, the Great. The former; who in 1703 gave Russia its “West window,” St. Petersburg, later known as Petrograd and recently as Leningrad, chose as his consort and successor on the throne as Catherine I (reign 1725-1727), a captured Marienburg (Germany) servant girl whose mother and father were respectively a Lithuanian peasant woman and a Swedish Dragoon. Catherine II, the Great, was a German princess who was proclaimed reigning Empress of Russia after her husband, the ineffective Czar Peter III, “subnormal in mind and physique,” (Encyclopedia Britannica, Vol. V, p. 37) left St. Petersburg. During her thirty-four years as Empress, Catherine, by studying such works as Blackstone’s Commentaries, and by correspondence with such illustrious persons as Voltaire, F.M. Grimm Frederick the Great, Diderot, and Maria-Theresa of Austria, kept herself in contact with the West. (Encyclopedia Britannica, Vol. XIX, p. 718 and passim) She chose for her son, weak like his father and later the “madman” Czar Paul I (reign 1796-1801), a German wife.
The nineteenth century Czars were Catherine the Great’s grandson, Alexander I (reign 1801-1825; German wife); his brother, Nicholas I (reign 1825-1855; German wife); his son, Nicholas II (reign 1894-1917; German wife) who was murdered with his family (1918) after the Jewish Communists seized power (1917) in Russia.
Thus many of the Romanovs, including Peter I and Catherine II, had far from admirable characters; a fact well advertised in American books on the subject, and though some of them including Nicholas II were not able rulers, a general purpose of the dynasty was to give their land certain of the advantages of Western Europe. In the West they characteristically sought alliances with one country or another, rather than ideological penetration.
Like, their Slavic overlords, the Judaized Khazars of Russia had various relationships with Germany. Their numbers form time to time, as during the Crusades received accretions from the Jewish communities in Germany; principally into Poland and other areas not yet Russian; many of the ancestors of these people, however, had previously entered Germany form Slavic lands.
More interesting than these migrations was the importation from Germany of an idea conceived by a prominent Jew of solving century-old tension between native majority population and the Jews in their midst. In Germany, while Catherine the Great was Empress of Russia, a Jewish scholar and philosopher named Moses Mendelssohn (1729-1786) attracted wide and favorable attention among non-Jews and a certain following among Jews.
His conception of the barrier between Jew and non-Jew, as analyzed by Grayzel, (Encyclopedia Britannica, Vol. V, p. 37) was that the “Jews had erected about themselves a mental ghetto to balance the physical ghetto around them.” Mendelssohn’s objective was to lead the Jews “out of this mental ghetto into the wide world of general culture; without, however, doing harm to their specifically Jewish culture,” The movement received the name Haskalah, which may be rendered as “enlightenment.” Among other things, Mendelssohn wished Jews in Germany to learn the German language.
The Jews of Eastern Europe had from early days used corrupted versions of local vernaculars, written in the Hebrew alphabet (A History of the Jews, by Solomon Grayzel, Philadelphia, The Jewish Publication Society of America, 1947, p. 456) just as the various vernaculars of Western Europe were written in the Latin alphabet, and to further his purpose Mendelssohn translated the Pentateuch; Genesis, Exodus, Leviticus, Numbers, Deuteronomy, into standard German, using however, the accepted Hebrew alphabet. (A History of the Jews, by Solomon Grayzel, Philadelphia, The Jewish Publication Society of America, 1947, p. 543) Thus in one stroke he led his readers a step toward Westernization by the use of the German Language and by offering them, instead of the Babylonian Talmud, a portion of Scripture recognized by both Jew and Christian.
The Mendelssohn views were developed in Russia in the nineteenth century, notably by Isaac Baer Levinsohn (1788-1860), the “Russian Mendelssohn.” Levinsohn was a scholar who, with Abraham Harkavy, deceived into a field of Jewish history little known in the West, namely the settlement of Jewish history little known in the West, namely the settlement of Jews in Russia and their troubles during the dark ages... Levinsohn was the first to express the opinion that the Russian Jews hailed not from Germany, as is commonly supposed, but from the banks of the Volga. This hypothesis, corroborated by tradition, Harkavy established as a fact.” (The Haskalah Movement on Russia, by Jacob S. Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, p. 17)
The reigns of the nineteenth century Czars showed a fluctuation of attitudes toward the Jewish “state within a state.” (The Haskalah Movement on Russia, by Jacob S Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, p. 43) In general, Nicholas I had been less lenient than Alexander I toward his intractable non-Christian minority, but he took an immediate interest in the movement endorsed by opportunity for possibly breaking down the separatism of the Judaized Khazars. He put in charge of the project of opening hundreds of Jewish schools a brilliant young Jew, Max Lilienthal.
From its beginning however, the Haskalah movement had had bitter opposition among Jews in Germany; many of whom, including the famous Moses Hess, (Graetz-Raisin, The Haskalah Movement on Russia, by Jacob S. Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, Vol. VI. Pp. 371) became ardent Jewish nationalists, and in Russia the opposition was fanatical. “The great mass of Russian Jewry was devoid of all secular learning, steeped in fanaticism, and given to superstitious practices (Graetz-Raisin, The Haskalah Movement on Russia, by Jacob S. Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, p. 112) and their leaders, for the most part, had no opinion of tolerating a project which would lessen or destroy their control.
These leaders believed correctly that the needed education was designed to lessen the authority of the Talmud which was the cause, as the Russians saw it, “of the fanaticism and corrupt morals of the Jews.” The leaders of the Jews also saw that the new schools were a way “to bring the Jews closer to the Russian people and the Greek Church.” (Graetz-Raisin, The Haskalah Movement on Russia, by Jacob S. Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, p, 116)
According to Raisi, “the millions of Russian Jews were averse to having the government interfere with their inner and spiritual life” by “fosting upon them its educational measures. The soul of Russian Jewry sensed the danger lurking in the imperial scheme.” (The Haskalah Movement on Russia, Vol. VI, p. 117) Lilienthal was in their eyes “a traitor and informer,” and in 1845, to recover a modicum of prestige with his people, he “shook the dust of bloody Russia from his feet.” (Graetz-Raisim, The Haskalah Movement on Russia, by Jacob S. Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, Vol. V, p. 117) Thus the Haskalah movement failed in Russia to break down the separatism of the Judaized Khazars.
When Nicholas I died, his son Alexander Ii (reign 1855-1881) decided to try a new way of winning the Khazar minority to willing citizenship in Russia. He granted his people, including the Khazars, so many liberties that he was called the “Czar Liberator.”
By irony, or nemesis, his “liberal regime” contributed substantially to the downfall of Christian Russia. Despite the ill-success of his Uncle Alexander’s “measures to effect the ‘betterment’ of the ‘obnoxious’ Jewish element, (Universal Jewish Encyclopedia, Vol. I, p. 384) he ordered a wholesale relaxation of oppressive and restraining regulations (Graetz-Raisin, The Haskalah Movement on Russia, by Jacob S. Raisin, Philadelphia, The Jewish Publication Society of America, 1913, 1914, Vol. VI, p. 124) and the Jews were free to attend all schools and universities and to travel without restrictions. The new freedom led, however, to results the “Liberator” had not anticipated.
Educated, and free at last to organize nationally, the Judaized Khazars in Russia became not merely an indigestible mass in the body polite, the characteristic “state within a state,” but a formidable anti-government force. With non-Jews of nihilistic or other radical tendencies; the so-called Russian “intelligentsia” they sought in the first instance to further their aims by assassinations. (Modern Europan History, by Charles Downer Hazen, Holt, New York, p. 565)
Alexander tried to abate the hostility of the “terrorists” by granting more and more concessions, but on the day the last concessions were announced “a bomb was thrown at his carriage. The carriage was wrecked, and many of his escorts were injured. Alexander escaped as by a miracle, but a second bomb exploded near him as he was going to aid the injured. He was horribly mangled, and died within an hour. Thus perished the Czar Liberator. (Modern European History, p. 567)
Some of those involved in earlier attempts to assassinate Alexander II were of Jewish Khazar background. (See The Anarchists, by Ernest Alfred Vizetelly, John Lane, London and New York 1911, p. 66) According to the Universal Jewish Encyclopedia, the “assassination of Alexander II in which a Jewess had played a part” revived a latent “anti-Semitism.” Resentful of precautions taken by the murdered Czar’s son and successor, Alexander III, and also possessing a new world plan, hordes of Jews, some of them highly educated in Russian universities, migrated to other Europan countries and to America. The emigration continued under Nicholas II. Many Jews remained in Russia, however, for “in 1913 the Jewish population of Russia amounted to 6,946,000. (Universal Jewish Encyclopedia, Vol. IX, p. 285)
Various elements of this ruthless aggressive minority nurtured the amazing quadruple aims of international Communism, the seizure of power in Russia, Zionism, and continued migration to America, with a fixed purpose to retain their nationalistic separatism. In many instances, the same individuals were participants in two or more phases of the four-fold objective.
Among the Jews who remained in Russia, which then included Lithuania, the Ukraine, (A History of the Ukraine, Michael Hrushevsky, Yale University Press, 1941) and much of Poland, were the founders of the Russian Bolshevik party.
In 1897 was founded the bond, the union of Jewish workers in Poland and Lithuania...They engaged in revolutionary activity upon a large scale, and their energy made them the spearhead of the Party. (Article on “Communism” by Harold J. Laski, Encyclopedia Britannica, Vol. III, pp. 824-827)
The name Bolsheviki means majority (from Russian Bolshe, the larger) and commemorates the fact that at the Brussels-London conference of the party in late 1902 and early 1903, the violent Marxist program of Lenin was adopted by a 25 to 23 vote, the less violent minority or “Mensheviki” Marxists fading finally from the picture after Stalin’s triumph in October, 1917. It has been also stated that the term Bolshevik refers to the “larger” or more violent program of the majority faction. After (1918) the Bolsheviki called their organization the Communist Party.
The Zionist Jews were another group that laid its plan in Russia as a part of the new re-orientation of Russian Jewry after the collapse of Haskalah and the assassination (1881) of Alexander II.
“On November 6, 1884, for the first time in history, a Jewish international assembly was held at Kattowitz, near the Russian frontier, where representatives from all classes and different countries met and decided to colonize Palestine...” (The Haskalah Movement in Russia, p. 285)
“For a suggestion of the solidarity of purpose between the Jewish Bund, which was the core of the Communist Party, and early Zionism. (Graetz-Raisin, The Haskalah Movement on Russia, by Jacob S. Raisin, p. 662) Henceforth a heightened sense of race-consciousness takes the place formerly held by religion and is soon to develop into a concrete nationalism with Zion as its goal.” (Graetz-Raisin, The Haskalah Movement on Russia, by Jacob S. Raisin, p. 168)
In Russia and abroad in the late nineteenth century, not only Bundists but other Khazar Jews had been attracted to the writings of Karl Marx (1818-1883), party, it seems, because he was Jewish in origin. “On both paternal and material sides Karl Marx was descended from rabbinical families. (Universal Jewish Encyclopedia, Vol. VII, p. 289)
The Marxian program of drastic controls, so repugnant to the free western mind, was no obstacle to the acceptance of Marxism by many Khazar Jews, for the Babylonian Talmud under which they lived had taught them to accept authoritarian dictation on everything from their immorality to their trade practices. Since the Talmud contained more than 12,000 controls, the regimentation of Marxism was acceptable; provided the Khazar population, like the Talmudic rabbi, exercised the power of the dictatorship.
Under Nicholas II, there was no abatement of the regulations designed, after the murder of Alexander II. To curb the anti-government activities of Jews; consequently, the “reaction to those excesses was Jewish support of the Bolsheviks...(Universal Jewish Encyclopedia, Vol. VII, p. 286) The way to such support was easy since the predecessor organization of Russian Communism was the Jewish “Bund.”
Thus Marxian Communism, modified for expediency, became an instrument for the violent seizure of power. The Communist Jews, together with revolutionaries of Russian stock, were sufficiently numerous to give the venture a promise of success, if attempted at the right time. After the rout of the less violent fraction in 1917, when Russia was staggering under defeat by Germany/ a year before Germany in turn staggered to defeat under the triple blows of Britain, France, and the Untied States. “The great hour of freedom struck on the 15th of March, 1917,” when ‘Czar Nicholas’s train was stopped” and he was told “that his rule was at an end...Israel, in Russia, suddenly found itself lifted out of its oppression and degradation.” (Graetz-Rasin, The Haskalah Movement on Russia, p. 209)
At this moment Lenin appeared on the scene, after an absence of nine years. (Encyclopedia Brit., Vol. XIII, p. 912) The Germans, not realizing that he would be anything more than a trouble maker for their World War I enemy, Russia, passed him and his party (exact number disputed; about 200?)
In a sealed train from Switzerland to the Russian border. In Lenin’s sealed train, “Out of a list of 165 names published, 23 are Russian, 3 Georgian, 4 Armenian, 1 German, and 128 Jewish. (The Surrender of an Empire, Nesta H. Webster, Boswell Printing and Publishing Company, Ltd., 10 Essex St., London, W.C2, 1931, p. 77)
“At about the same time, Trotsky arrived from the United States, followed by over 300 Jews from the East End of New York and joined up with the Bolshevik Party.” (The Surrender of an Empire, p. 73)
Thus under Lenin, whose birth-range was Ulianov and whose racial antecedents are certainly Jewish, and under Leon Trotsky, a Jew, whose birth name was Bronstein, a small number of highly trained Jews from abroad, along with Russian Judaized Khazan and non-Jewish captives to the Marxian ideology, were able to make themselves masters of Russia. “Individual revolutionary leaders and Sverdlov; played a conspicuous part in the revolution of November, 1917, which enabled the Bolshevists to take possession of the state apparatus. (Universal Jewish Encyclopedia Vol. IX, p. 668)
Here and there in the Universal Jewish Encyclopedia other Jews are named as co-founders of Russian Communism, but not Lenin and Stalin. Both of these, however, are said by some writers to be half-Jewish. Whatever the racial antecedents of their top man, the first Soviet commissariats were largely staffed with Jews. The Jewish position in the Communist movement was well understood in Russia.
“The White Armies which opposed the Bolsishvik government linked Jews and Bolsheviks as common enemies.” (Universal Jewish Encyclopedia, Vol. I, p. 336)
Those interested in the ratio of Jews to others in the government in the early days of Communist rule in Russia should, if possible, see Les derniers jours des Romanof, (The Last Days of the Romanovs, by Robert Wilton) long the Russian correspondent of the London Times.
A summary of its vital passages is included in the “foreword to Third Edition” of “The Mystical Body of Christ in the Modern World, by Rev. Denis Fahey, a well-known Irish professor of philosophy and Church history. Professor Fahey gives names and nationality of the members of the Council of Peoples Commissars, the Central Executive Committee, and the Extraordinary Commission, and in summary quotes from Wilton as follows:
According to the data furnished by the Soviet Press, out of 556 important functionaries of the Bolshevik State...there were in 1918-1919, 17 Russian, 2 Ukrainians, 11 Armenians, 35 Letts, 15 Germans, 1 Hungarian, 10 Georgians, 3 Poles, 3 Finns, 1 Karaim, 457 Jews.
As a number of writers have pointed out, political Zionism entered its violent phase after the discovery of the incredibly vast mineral wealth of Palestine. According to “Zionists Misleading World With Untruths for Palestine Conquest,” a full-page article inserted as an advertisement in the New York Herald Tribune (January 14, 1947), “an independent Jewish state in Palestine was the only certain method by which Zionists could acquire complete control and outright ownership of the proven Five Trillion Dollar ($5,ooo,ooo,ooo,ooo) chemical and mineral wealth of the Dead Sea.”
Watchman Willie’s final words
The Final, terrible War, of which the few true Watchmen have been warning us, is rapidly approaching. The People have been deceived into ignoring it. This only brings it upon us more quickly and certainly. The People have preferred to believe a Pleasant Lie, rather than the Stern Truth. Therefore, for those who were deceived, the Disaster will truly be the fruit of their thoughts.
As we patiently await the Dawn of a New Era, it is essential to continue to proclaim the Facts and sound the Alarm in an endeavor to arouse as many as possible to the imminence of the coming Conflict, for the Enemy will strike before the breaking of the New Day.
But who will believe the Report?
John Kaminski is a writer who lives on the Gulf Coast of Florida vainly aspiring to be as competent a researcher as Watchman Willie Martin.
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