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  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.
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.
Click on this text to read RUSSIA and the JEWS - 200 YEARS TOGETHER... by A. I. Solzhenitsyn .
Click on this text to watch Voices from the Gulag .
Click on this text to watch Gulag: Many Days Many Lives (parts 1-5 of 10) .
Some History 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 o 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.”
Comment 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.
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.
Background: This is the booklet accompanying a 1942 exhibition on the Soviet Union, organized by the Nazi Party’s propaganda office. The brochure is 48 pages with numerous black and white photographs of the exhibition. I translate only a part of it here, and include five of the photographs. The Nazis put out a “documentary film” with the same title that supplemented the exhibition. A version of that film with English subtitles is available from International Historic Films.
The source: Das Sowjet-Paradies. Ausstellung der Reichspropagandaleitung der NSDAP. Ein Bericht in Wort und Bild. Berlin: Zentralverlag der NSDAP., 1942. The German original is available here. The Soviet ParadiseAn Exhibition of the Nazi Party Central Propaganda OfficeAs early as 1934 the Reichspropagandaleitung of the NSDAP organized an exhibition from the available written and visual material. Its goal was to inform the German people about the dreadful conditions in the Soviet Union.
The exhibition’s organizers often had the feeling that their portrayal of conditions in the Soviet Union was far from accurate. This feeling has since been confirmed — but in an entirely different manner than expected. Everything that had been said about Bolshevism before the outbreak of the war with the Soviet Union has been thrown into the shadows by reality. Words and pictures are not enough to make the tragedy of Bolshevist reality believable to Europeans. This agrees with what our soldiers repeatedly say. It is impossible to portray conditions in the Soviet Union without oneself having seen and experienced them.
The idea therefore was to provide German citizens with an exhibition based on everyday life under Bolshevism in order to show them the misery of life there. A number of expeditions to areas held by our troops were made to gather the necessary original material for the exhibition.
Millions of visitors have received an accurate picture of the misery of life under Bolshevism through the numerous original items. Experts, above all our soldiers, still agree that even this exhibition does not give a full picture of the misery and hopelessness of the lives of farmers and workers in the “Soviet Paradise.”
“The Riches of the East.” [This section discusses the Soviet Union’s natural resources.] The Germanic Settlement in the East. [This section discusses German migrations to the east.] Marxism and Bolshevism — The Invention of Jewry. Early on, Jewry recognized unlimited possibilities for the Bolshevist nonsense in the East. This is supported by two facts:
1. The inventor of Marxism was the Jew Marx-Mordochai;
2. The present Soviet state is nothing other than the realization of that Jewish invention. The Bolshevist revolution itself stands between these two facts. The Jews exterminated the best elements of the East to make themselves the absolute rulers of an area from which they hoped to establish world domination. According to the GPU’s figures, nearly two million people were executed during the years 1917 to 1921. A direct result of the revolution was the terrible famine that demanded 19 million victims between 1917 and 1934. Over 21 million people lost their lives though this Jew-incited revolution and its consequences.
The Facade of Bolshevism
The bloody attacks of Bolshevism into Europe were always accompanied by wild agitation that claimed that the Soviet Union was the “paradise of farmers and workers.” In reality this was propaganda, and all the cultural, social and technical advances that Bolshevism claimed were nothing but a deceptive facade that concealed the gray misery of daily life under Bolshevism. This is illustrated in the next room of the exhibition. In its center, there is an original Bolshevist monument mass produced from plaster on a wood frame. One was found in every city. Because of their poor quality they quickly began crumbling, a true example of Bolshevist culture. Such monuments intensify the dirty and miserable atmosphere that all Soviet cities share, interrupted only by a few prestige buildings that display technical weaknesses. They are built for propaganda purposes, and to deceive travelers from abroad.
These facades, built only for propaganda reasons, are the mark of all Bolshevist cities. Model streets in the American style are filled with huge buildings with a thousand deficiencies, which mock the miserable workers who are forced even after 25 years of Bolshevist culture to live gray and joyless lives.
The contrast between government buildings and the general wretched housing is the same as the difference between military production and those things that are necessary for daily life. The enormous military expenditures dwarf those of all other nations, but everyday goods are of wretched quality. The war is not responsible for the population’s lack of cups and saucers, furniture and beds, the most basic decorative items such as curtains or inexpensive carpets, not to mention the most necessary items of clothing. Such things are just as expensive as foodstuffs. A generous estimate of the weekly average wage of a worker is 100-125 rubles. Here are the costs:
Those were the peacetime prices in the USSR, which does not however mean that such things could actually be bought. Bad bread and potatoes were the almost exclusive diet of the miserable population during the Bolshevist system’s 20 years of peace.
The glaring contrast between the between the splendid weaponry and the deep poverty of the people is clear from the living conditions in Moscow, which by the way are neither better nor worse than those in other Bolshevist cities. Conditions were not particularly good even before the war in 1913. But by 1928 four people lived in the average room, and six by 1939, independent of whether or not they were related. All usable rooms are jammed full. Normal dwellings of the kind we are used to in Germany are unknown. Each room is a kitchen, living room, and bedroom for its inhabitants. If one looks for those responsible for these miserable conditions, one always finds Jews. Is it not interesting that the word “anti-Semite” is the worst thing one can be accused of in the Soviet state, for which one all too easily is sentenced to forced labor or death? A look at the statistics on the Jewdification of high offices in the Soviet Union makes everything clear.
Nearly all the ministries, which the Bolshevists call “people’s commissions,” are controlled by the Jews.
Further proof that the Soviet state belongs to the Jews is the fact that the people are ruthlessly sacrificed for the goals of the Jewish world revolution. Besides the notorious Stachanov system, women are systematically degraded to labor slaves. Even during peace, women increasingly worked even in the hardest jobs such as coal mining and the smelting industry.
A further fact makes clear to the expert that the Jews are behind Soviet industrial structure: The Woroschilov factory in Minsk was supposed to produce 650 machines tools with a value of 81 million rubles annually. Given the nature of Jewish thinking, the decisive thing was the total value of the production. Because of a lack of experts, tools, and parts the factory produced only 480 machine tools with a value of 59.2 million rubles. To fulfill the plan, the factory managers secretly built a boiler-maker in the back, which produced goods sold at black market prices. This made up for the difference of 22 million rubles. The plan was thus met with production of 81 million rubles, even though 170 too few machines were produced.
The Soviet Army — A Terrible Threat to Europe.
Ever since the murder of the Tsar, the Jewish-Bolshevist ruling clique in Moscow has planned the annihilation of Europe. All raw materials and the whole labor force were exploited ruthlessly to meet this goal. Foreign specialists and engineers were brought in to make up for the domestic failings. Production figures that astonished the entire world resulted. This became evident in the Wehrmacht’s figures on captured war booty.
180,000,000 people had to work under the most brutal and primitive conditions solely for armaments production. That is the explanation for the unimaginable amount of Bolshevist weaponry, most of which has been destroyed or captured in the great battles of annihilation of the Eastern campaign.
This vast armory was intended to help Jewry overrun Europe. In preparation, Bolshevism had prepared its positions in Finland, the Baltic, Poland, and Bessarabia. These were the bases from which the decisive blows would be struck against the West.
The vast extent of this weaponry, some of which still exists, is perhaps best shown by the booty of the great encirclement battles of 1941 and the winter battles: 25,000 tanks, 32,000 heavy guns, and 16,000 airplanes were captured or destroyed, and over 4,000,000 prisoners were taken.
Classes in a Classless State
Bolshevism preached that there would of course be no classes in its paradise, since only the proletariat would remain after the elimination of the former ruling class. The emptiness of the claim is obvious to any unprejudiced observer, who can see the degrees of slavery among the population. The Jewish ruling class and its lackeys are at the top, then the masses of factory workers in the cities. A deep chasm separates them from the totally impoverished collective farmers. Bolshevism intentionally created these great differences for two reasons:
1. To lure the masses to the cities to support the Bolshevist armaments program;
2. To give the workers the impression that they are better off than the farmers and to deceive them into believing that their primitive and miserable life is wonderful in comparison to that of the collective farmers. The workers do not and cannot know that by our standards their existence is wretched, since they are hermetically sealed off from the rest of the world. Beside the workers and the collective farmers, there are two classes without any rights at all: the members of the former intelligentsia and the middle class, who are not of proletarian descent. There are also forced laborers, who are used as cheap and defenseless slaves in the vast uncultivated regions. Millions of them die as the result of bad food, poor accommodations and hard work.
The GPU — The Terror Instrument of Jewish Bolshevism
The brutal terror Bolshevism exercises through the GPU is perhaps the best answer to the frequent question of why the Bolshevists fight so bitterly at the front. 25 years of terror have produced a gray and broken mass who silently follow orders because that is their only way to remain alive. Resistance means death, often the death of the entire family. The bestial terror regime of the Jewish GPU is best seen in the sadistic methods of torture used against supposed “enemies.”
The exhibition includes an execution cell from a GPU dungeon. According to a captured commissar, nearly 5,000 people were shot by the GPU in five years behind its iron bars.
The cell is tiled. The condemned were brought to the cell and shot in the back of the neck. The corpses were moved to the side and sprayed with a hose to wash away the blood. A fan provided fresh air so that the next victim would not faint from the blood, because he was to remain conscious until the last moment.
Another narrow cell was used to secure confessions. Prisoners were forced to kneel for hours. If they stood up they hit the ceiling and set off an alarm, and a spotlight was aimed toward them. If they sat on the small seat they got an electric shock that forced them off. A wooden prong on the door pressed against their stomachs.
The worst of all terror institutes of the GPU are the forced labor camps in which millions of innocent victims die every year. Only rarely do they know why they were taken from their families and jobs to work in the icy wastes of Workuta or any of the numerous other labor camps. Most of them are there only because free labor was needed somewhere in the wilderness. No one cared about them. They were shipped there under the principle: “People? We have enough of such trash.”
The unhappy victims, condemned with or without cause, follow a miserable path from which death is the only real escape.
It begins with a spy, often a member of one’s own family. One night the GPU knocks on the door and takes its victim. Put in narrow cells, worn out by endless interrogations. and finally forced to confess by the usual methods of torture, with or without a verdict, they are transported to forced labor camps with inadequate food, often in the bitter cold. Many die on the way. In the forced labor camps themselves, they are stuffed into small barracks. The pitiful food ration depends on the amount of work done. It is never enough, and the hard work soon leads to exhaustion. The smallest offense is punished severely by a spell in an ice cell. Continual overwork, bad food, and the lack of sanitary facilities soon lead to serious illness. The sick forced laborers are put on starvation rations to speed their deaths, for the GPU has no interest in weak workers. They must be disposed of as quickly as possible.
Very few forced laborers return to freedom. Kajetan Klug was one of them. He was a leader of the Marxist Defense League in Linz. After the unsuccessful insurrection of February 1934, he had to flee the revenge of the Dolfuß regime. His route led him through Czechoslovakia to the land of his dreams, the “Paradise of Farmers and Workers.” In Moscow he took over the leadership of the Austrian emigrants and became a party member. But he soon learned the misery of the workers and farmers. When he openly criticized these conditions, he was accused of espionage. He was arrested, tortured, acquitted, and finally condemned with no proof to 5 years of forced labor in Central Asia. The wintry wasteland of Workuta finally opened his eyes to the real nature of the “Paradise of Farmers and Workers.” A few days before the beginning of the war with the Soviet Union, he succeeded in escaping to the German embassy. Along with the embassy personnel, he was able to reach Germany.
The Misery of the Collective Farmers [This section discusses life on collective farms.]
The Life of the Worker in the Soviet Paradise
Wherever one looks there is poverty, misery, decay, and hunger. This true both of the countryside and the cities. The atmosphere of Bolshevist cities, too, is grim and depressing.
The exhibition here, all the experts agree, is particularly genuine. It always astonishes, for the simple reason that the terrible things it makes visible are real. Here is a Bolshevist culture park, with its mass produced sculptures that cannot endure the weather because of their poor quality. They add to the atmosphere of general atmosphere of decay that all cities in the land of the Bolshevists share. There, just as it was originally, is a collapsing barracks, a so-called home for students, standing in the shadow of a university built on the American model. Its wretched inhabitants at least have a good view of the prestige buildings. From a distance, one cannot see that the quality of every aspect of the buildings is wretched.
The interior of the dormitory corresponds to its exterior. Broken chairs, a damaged bed with torn coverings, a shabby ceiling, a few propaganda posters and books, an old curtain: That is the room of the dormitory leader. As many as eleven less fortunate inhabitants are packed into the other rooms. A washroom for 63 students, without running water, is next to the dormitory leader’s room.
Look into any side street. A dark hole of a shop with the most primitive things: paper clothing (in peace time!), bread, a few cans and bottles. A modest supply of everyday items. It is a government shop. It is governmental because there are no shopkeepers in the Soviet “paradise,” at least in our sense. Nor are there any craftsmen or independent merchants, since private property has been abolished. Next door there is the workshop of a private cobbler, an exception to the usual ban on private property, since he works on his own and is not a member of the normal collective. Still, high taxes take a large part of his modest income, which is hardly enough to provide for himself and his family.
Hidden behind a pile of garbage in a courtyard in the center of Minsk is a restaurant, also a state enterprise. It is miserably equipped. The guests need to bring their own eating utensils. Such items are rare enough so that they would otherwise be stolen. And this is not a place for the poor. It is frequented by managers and government officials. The manager has a special room for his favored guests with several shabby upholstered chairs. The food itself comes from a factory and is always the same, which led to constant complaints in the comment book. And that in peace time!
Alongside the prestige buildings of the university, there are numerous wretched workers’ dwellings. One of them was removed to be part of the exhibition along with all its furnishings. Six families lived here. Each had a single room that served as bedroom, kitchen, and storage room. There was no running water, and the women all agreed that things were so crowded they could never get things in order. Still, they thought these were good rooms since at least they were dry and warm. Many of their comrades lived in wet basements, in caves, or had no roof over their head at all, since the city government did not worry about the many homeless. Everywhere there was desolation and apathy.
Even worse than all this misery is the complete disruption of family life, indeed the beginning of its complete elimination. The exhibition includes one of those offices where marriages are performed for a charge of 50 rubles, without any need for documents. There are countless cases in which men and women have been married numerous times, without ever getting divorced from their previous spouses. The reason is that papers are rarely checked carefully.
The result of such terrible disruption of marriages and families must inevitably lead to complete misery and decay of the youth. The exhibition shows this by the example of the Besprisornys. These gangs of boys from 4 to 15 rob and steal to support themselves. They live in collapsing buildings and caves. According to people in Minsk, a city of 300,000, there are 3,000 such orphaned children. These deserted children say that they never knew their fathers or mothers, and have no names. They do not know how old they are. One such Besprisornys gang was captured and put in a German orphanage. Their clothing is on mannequins that give a realistic picture of how these unfortunate children lived in complete misery in the “Soviet Paradise.”
Many displays give a picture of everyday life in the Soviet Paradise. A doctor’s office deserves special notice. It gives the lie to all the Bolshevist propaganda about the “exemplary social condition” in the Soviet Union. As a result of the abolition of private property, the doctor is a poorly paid state employee earning 400 rubles a month. She has three rooms, one of which she lives in, one a waiting room, and one the treatment room. The medicines and equipment, the operating table and everything else are unbelievably primitive and do not meet even the minimum hygienic standards. This doctor had 30,000 people to care for, many of whom lived more than a day’s travel from her office.
“Europe Enters” Poverty, misery, decay, hunger, and need wherever one looks: That is the Soviet paradise that our soldiers experience every day, and that millions of exhibition visitors encountered in many original displays that give them a genuine picture of the so loudly praised social accomplishments of the Jewish-Soviet state. He who has seen the exhibition understands the historic conflict in which we are now engaged, a conflict in which there can be no compromise. There are only two possible outcomes: Either the German people will win and ensure the survival of the world and its culture, or it will perish and all the peoples of the world will fall into the barbarism of the Soviet state that has reduced millions to powerless starving slaves.
To stop that from happening, the best elements of Europe are fighting under German leadership at the side of our soldiers to destroy the fateful threat to the life and culture of Europe. Our battle is to free the East, along with its vast and inexhaustible riches and agricultural resources, and to save Europe from the nightmare that has threatened it for millennia. In the words of the Führer:
“In defeating this enemy, we remove a danger from the German Reich and all of Europe more severe than any it has faced since the Mongol hordes swarmed across the continent.”
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