(_a_) _The Policy of Terror_
It will be recalled that the Protocols advocate a mass terror, a “program
of violence.” In this connection also the actual Bolshevist policies are
in complete harmony with the program of the Protocols. With reference
to this point it becomes important to quote the _Krasnaya Gazeta_ (_Red
Gazette_), the official organ of the Petrograd Soviet of Workers’, Red
Army, and Peasants’ Deputies, which body is presided over by Zinovieff,
alias Apfelbaum, a Jew. On August 31, 1918, in an editorial article, the
following is stated:
“The interests of the revolution require the physical
annihilation of the bourgeois class. It is time for us to
start.”
More explicitly the program of violence is defined by the same paper on
September 1, 1918, in an article entitled “Blood for Blood.” Therein it
is stated:
“We will turn our hearts into steel, which we will temper in
the fire of suffering and the blood of fighters for freedom.
We will make our hearts cruel, hard, and immovable, so that no
mercy will enter them, and so that they will not quiver at the
sight of a sea of enemy blood. We will let loose the floodgates
of that sea. Without mercy, without sparing, we will kill our
enemies in scores of hundreds. Let them be thousands; let them
drown themselves in their own blood. For the blood of Lenin and
Uritzki, Zinovieff and Volodarski, let there be floods of blood
of the bourgeois—more blood, as much as possible.”
Mr. Zinovieff—Apfelbaum went into further details as to the number of
Russians whom he proposed to kill for the sake of Mr. Trotzky’s régime.
In a speech of Zinovieff’s, reported in the _Northern Commune_, published
in Petrograd on September 19, 1918, No. 109, the following plain
statement is quoted:
“To overcome our enemies we must have our own socialist
militarism. We must win over to our side 90,000,000 of the
100,000,000 of population of Russia under the Soviets. _As
for the rest, we have nothing to say to them; they must be
annihilated._”
To be sure that the Jewish Bolsheviks were not boasting, the following
report of the American Consul General at Moscow, dated September 3, 1918,
is of the utmost significance. This report, which was published in the
“Memorandum on Certain Aspects of the Bolshevist Movement in Russia,”
Washington, Government Printing Office, 1919, reads in part as follows:
“Since May the so-called Extraordinary Commission to Combat
Counter-revolution has conducted an openly avowed campaign of
terror. Thousands of persons have been summarily shot without
even the form of trial. Many of them have no doubt been
innocent of even the political views which were supposed to
supply the motive of their execution.”
The American Consul General concludes his report by stating:
“The situation cries aloud to all who will act for the sake of
humanity.”[13]
Trotzky made an attempt to justify “mass terror” in an article signed
by him in the official daily newspaper _Izvestia_ on January 10, 1919,
under the title “Military Specialists and the Red Army.” In this article
Trotzky states among other things as follows:
“Terror as the demonstration of the will and strength of the
working class, is historically justified, precisely because
the proletariat was able thereby to break the political will
of the Intelligentsia, pacify the professional men of various
categories and work, and gradually subordinate them to its own
aims within the fields of their specialties.”[14]
The London _Times_ of November 14, 1919, printed a letter “sent by a
British Officer in South Russia to his wife” stating that “the letter is
published exactly as sent, except that names and dates have been altered
so that the writer and his wife will not be embarrassed.” The officer
appeals to his wife to do all she can to put before the British public
the information which he gives her as to the atrocities committed by the
Bolsheviki which he had himself witnessed while fighting with the army of
General Denikin.
“The Bolshevists are devils.... I hope to send you copies of
64 official photos taken by British officers at Odessa when
the town was retaken from the Bolshevists.... As no paper will
print them I suggest that you should have copies done. If we’re
too hard up you could pay for them by sending me no parcels, or
selling my Caucasian dagger, or Persian book, or something. And
I suggest that you should then do with them as you think fit,
to make them most widely known. Their horror may make people
realize. They must realize. By God, they shall realize! They
show men who’ve been crucified with the torture of the ‘human
glove.’ The victim gets crucified, nails through his elbows.
The hands are treated with a solution which shrivels the skin.
The skin is cut out with a razor, round the wrist, and peeled
off, till it hangs by the finger nails—the ‘human glove.’ I’m
not sparing you. I hope you’ll show and send them to everybody
we know. People at home, apathetic fools they are, do not
deserve to be spared. They must be woken up. John and Katie
ought to see them. Most of the photos are of women. Women with
their breasts cut off to the bone.... Two little bits, ref.
Bolshevist atrocities, you might type in as many copies as you
can. If you and several others left them in different tea-shops
every afternoon, it might touch quite a lot of people. I shall
send you chapter and verse if I can. If I haven’t sent chapter
and verse in a month, do your best without. Papers are no good,
because papers would put it more delicately. We have here at H.
Q. passes issued to Bolshevists by commissaries on occupying
Ekaterinodar. These passes authorize their holders to arrest
any girl they fancy for the use of the soldiery. Sixty-two
girls of all classes were arrested like this and thrown to
the Bolshevist troops. Those who struggled were killed quite
early on. The rest, when used and finished, were mutilated
and thrown, dead and dying, into the two small rivers flowing
through Ekaterinodar. In all towns occupied by Bolshevists
and reoccupied by us ‘slaughter-houses’ are found choked with
corpses. Hundreds of ‘suspects,’ men, women, and children, were
herded in these—doors and windows manned and the struggling
mass fired into until most of them were dead or dying. The
doors were then locked and they were left. The stench in these
places, I am told, is hair-raising. These ‘slaughter-houses’
are veritable plague spots and have caused widespread
epidemics. I want you to proselytize Robinson and galvanize the
Colonel and everybody else you can get hold of. I’d like James
to see this and No. 47 and Dorothy. Above all the Mater. For I
feel sure, that whatever happens, she and you will be glad that
I’ve come out.”
(_“The Horrors of Bolshevism,” reprinted from The Times,
November 14, 1919, pp. 5 and 6._)
In the same letter the writer refers to the Bolshevist plans of extending
their power to Asia and Africa, and discusses the part played by the Jews
in the Bolshevist régime in Russia.
“... Bolshevist Russia is a channel of communication to
the Committee of Union and Progress, to Egypt, India, and
Afghanistan. Unless beaten by us, the Bolshies will beat us.
It’s a side issue for the present, but the danger of their
rousing and letting loose the Chinese is not so very remote.
They have declared war on Christianity. The Bible to them is
a ‘counter-revolutionary’ book, and to be stamped out. They
are aiming at raising all non-Christian races against the
Christian countries. The Bolshevists form about 5 per cent.
of the population of Russia—_JEWS_ (80 to 90 per cent. of the
commissaries are Jews), Chinese, Letts, Germans, and certain
of the ‘skilled labor’ artisans. The conscribed peasantry,
originally captured by the catchwords mentioned in the
pamphlets, now often goaded beyond endurance, is rising against
them over wide districts. Still conscribed and put up to fight,
under severe penalties, they form most of the ‘cannon fodder’
used by the Bolshies. They desert, often _en masse_, and many a
peasant who marched for the Bolshevists last week is fighting
for Denikin in the Volunteer Army to-day. Ref. Jews—In towns
captured by Bolshevists the only unviolated sacred buildings
are the synagogues, while churches are used for anything,
from movie-shows to ‘slaughter-houses.’ The Poles, Galicians,
and Petlura have committed ‘pogroms’ (massacres of Jews). Not
the Russian Volunteer Armies under Denikin. Denikin has, in
fact, been so strict in protecting the Jews that he has been
accused by his sympathizers of favoring them. If, however, a
Commissary, steeped in murder, with torture and rape, with
mutilation, happens to be a Jew, as most of them are, should he
receive exceptional treatment?”
(_“The Horrors of Bolshevism,” p. 5._)
The London _Times_ of December 3, 1919, published the statement of an eye
witness of the “reign of torture” under the Bolsheviki at the time of the
first capture of Odessa. The witness is the Rev. R. Courtier-Forster,
late British Chaplain at Odessa and the Russian Ports of the Black Sea.
Space permits the reprint here of only the following passages from this
important testimony as to one chapter of the Bolshevist terror:
“While I was still British chaplain of Odessa the city was
deluged with blood. When the Bolshevist elements, grafting
on to their main support the 4,000 criminals released from
the city gaols, attempted to seize the town, people of
education, regardless of social position, offered what armed
resistance was in their power. Workmen, shop assistants,
soldiers, professional men, and a handful of officers fought
for freedom and liberty through the streets of the great port
for three days and nights against the bloody despotism of the
Bolshevists. Tramcars were overturned to make barricades,
trenches dug in the streets, machine-guns placed in the upper
windows of houses to move the thoroughfare with fire. The
place became an inferno. The Bolshevists were victorious. On
capturing Odessa Railway Station, which had been defended by
a few officers and a number of anti-Bolshevist soldiers, the
Bolshevists bayoneted to death the 19 wounded and helpless men
laid on the waiting-room floor to await Red Cross succour.
“Scores of other men who fell wounded in the streets also
became victims to the triumphant Bolshevist criminals. The
majority of these wretched and unhappy sufferers completely
disappeared. Inquiries at the hospitals and prisons revealed
the fact that they were not there, and no trace of them was
to be found. A fortnight later there was a terrible storm on
the Black Sea, and the bodies of the missing men were washed
up on the rocks of Odessa breakwater and along the shore;
they had been taken out to sea in small boats, stones tied to
their feet, and then been dropped over alive into deep water.
Hundreds of others were captured and taken on board the Almaz
and the Sinope, the largest cruiser of the Black Sea Fleet.
Here they became victims of unthinkable tortures.
“On the Sinope General Chormichoff and some other personal
friends of my own were fastened one by one with iron chains to
planks of wood and pushed slowly, inch by inch, into the ship’s
furnaces and roasted alive. Others were tied to winches, the
winches turned until the men were torn in two alive. Others
were taken to the boilers and scalded with boiling steam; they
were then moved to another part of the ship and ventilating
fans set revolving that currents of cold air might blow on the
scalds and increase the agony of the torture. The full names of
17 of the Sinope victims were given me in writing by members
of their families or their personal friends. These were lost
later when my rooms were raided, my papers seized, and I myself
arrested and thrown into prison.
“The house in the Catherine Square in which I was first in
captivity afterwards became the Bolshevists’ House of Torture
in which hundreds of victims were done to death. The shrieks
of the people being tortured to death or having splinters of
wood driven under the quick of their nails were so agonizing
and appalling that personal friends of my own living more
than a hundred yards away in the Vorontsoffsky Pereulok were
obliged to fasten their double windows to prevent the cries of
anguish penetrating into the house. The horror and fear of the
surviving citizens was so great that the Bolshevists kept motor
lorries thundering up and down the street to drown the awful
screams of agony wrung from their dying victims.
“This House of Torture remains as much as possible in the
condition in which the Bolshevists left it and is now shown to
those who care to inspect its gruesome and blood-bespattered
rooms.
“Week by week the newspapers published articles for and against
the nationalization of women. In South Russia the proposal did
not become a legal measure, but in Odessa bands of Bolshevists
seized women and girls and carried them off to the Port,
the timber yards, and the Alexandrovsky Park for their own
purposes. Women used in this way were found in the mornings
either dead or mad or in a dying condition. Those found still
alive were shot. One of the most awful of my own personal
experiences of the New Civilization was hearing at night from
my bedroom windows the frantic shrieks of women being raped
to death in the park opposite. Screams of shrill terror and
despair repeated at intervals until they became nothing but
hoarse cries of agony like the death calls of a dying animal.
This happened not once, or twice, but many times. Never to the
day of my death shall I forget the horror of those dreadful
shrieks of tortured women, and one’s own utter powerlessness
to aid the victims or punish the Bolshevist devils in their
bestial orgies.”
(_“Bolshevism, Reign of Torture at Odessa,” by the Rev. R.
Courtier-Forster, late British Chaplain at Odessa and the
Russian Ports of the Black Sea. Reprinted from The Times,
December 3, 1919, pp. 2, 3 and 4._)
The Protocols speak of _concealed_ executions as well as of open
violence when making use of the weapon of terrorism to secure political
domination. The Bolsheviki closely paralleled the Protocols in this
respect.
While it is true that the number of victims of outright execution by
shooting, drowning, etc., have run into very large figures, they are
undoubtedly few in comparison with the number who have been deliberately
starved by the Bolsheviki. In pursuance of their avowed policy of
exterminating the bourgeois class the Soviet government divided the
people into four categories with respect to the receipt of food, the
bourgeoisie being placed in the last two categories as to which the
allowance of food was insufficient to support life. A report by “Mr. E.”
found in the British White Book, “Russia No. 1” (1919), relating to the
conditions in February, 1919, shows that the last two categories have
been done away with altogether. The report states that the Bolsheviki
have published statistics “showing that the fourth category was not
necessary, as there were so few members.” “This proves,” he says,
“that the 4th category people have either been exterminated or have
been forced to work under the Bolsheviks in order to live.” The same
witness states that the amount of food given to the first category was
constantly varying according to the supplies. The rations allowed the
four categories in October, 1918, are shown by the Bolshevist paper
_Vooruzheny Narod_ (_The Armed People_):
“The Commissary of Food of the Petrograd Labor Commune states
that on Friday, Saturday, Sunday and Monday, for four days, the
following products will be given on the presentation of the
bread cards, according to category:
1st category—1 lb. (Russian) of bread and 3 lb. of potatoes
2nd category—½ lb. of bread and 2 lb. of potatoes
3rd category—¼ lb. of bread and 1 lb. of potatoes
4th category—½ lb. of potatoes.”[15]
Many witnesses, have referred to the cruelty of this category system.
Of course, these rations for the 3rd and 4th categories are quite
insufficient to support life, and as the bourgeois classes were not only
placed in these categories, but were also persecuted and prevented from
getting employment in many cases, it is not surprising that hundreds of
thousands of them were exterminated by these measures.
As to the question of how the Jewish element in the population came out
on the question of food as compared with the Christian element there
is little evidence at hand, but we may refer to one statement in a
memorandum of a Mr. B. contained in the British White Book, “Russia No. 1
(1919),” as follows:
“At the Putilof Works anti-Semitism is growing, probably
because the food supply committees are entirely in the hands
of Jews—and voices can be heard sometimes calling for a
‘pogrom.’”[16]
Wholesale starvation in Russian cities is one of the most striking
features of Russia’s tragedy. The bourgeoisie, and especially the
intellectual classes of the Russian people, are systematically underfed
by the treacherous rationing system of the Jewish Soviet officials.
Manual labor as well as the intellectual workers are subjected to a most
villainous tyranny, namely, to the tyranny of starvation. It is proper to
propound the question: Is this policy carried out in accordance with the
stipulation of the Protocols which reads as follows:
“Our power lies in the chronic malnutrition and in the weakness
of the worker, because through this he falls under our power
and is unable to find either strength or energy to counteract
it.” (Protocol No. III.)
(_b_) _The Program of Hypocrisy_
As already seen, the Protocols call for a program of hypocrisy as well
as terror. The nature of the Bolshevist régime viewed from this angle is
graphically described by Mr. Roger E. Simmons in his testimony before the
Overman Committee. On pages 298 and 299 of the Senate Report he states:
“Along the trans-Siberian line, proceeding slowly, I had a
chance of reading the literature that the Bolsheviki were
distributing in connection with their active propaganda; also
the decrees, proclamations, and the public formal announcements
of all kinds of the local and national authorities. Many of
these sounded plausible, aimed to be constructive, ostensibly,
and in their idealism and promises were golden. I could
see how people would be attracted, and for the first 8 to
10 weeks understood their sanguine hopes. But after this
time disintegration was rapid and I saw the awful results.
The _modus operandi_ was not in line with theories. They
talked ideals but did not act ideals. Practices showed there
was decided immorality; decidedly, the game was not being
played squarely, the people being deceived by the leaders.
I suspected it from the very beginning from what I saw in
Siberia. If you will let me, I will read to you a significant
admission in that connection.
“This statement was written to me, at my request, by an
American that it could be given to the American Consul General.
It reads as follows:
“‘Bonch Bruevitch, the executor of the acts of all the People’s
Commissars, not a strong man, but a close friend of Lenine’s,
who, working in the same office, is able to influence Lenine
strongly. A power in the government as long as Lenine lives.
He states that the Bolsheviki have not worked out a code of
morals yet, and until they do, the end justifies the means. Any
lies or dictatorial methods are worth using as long as they
are in the interests of the working classes. A close friend of
his says he has no compunctions, lying whenever there is an
advantage to be gained from it for the Soviets.’
“The movement is immoral, absolutely.”
In this connection it is of the utmost importance to call the attention
of the reader to the statement of one of the best known Jewish Soviet
officials, Zinovieff—Apfelbaum, President of the Petrograd Soviet,
regarding the means of spreading world-wide propaganda. The passage as
quoted before proves how closely the policies advocated in the Protocols
resemble the Jewish policies as carried out by the Soviet officials in
Russia. This is what Zinovieff stated on February 2, 1919:
“We are willing to sign an unfavorable peace with the
allies.... It would only mean that we should put no trust
whatever in the bit of paper we would sign. We should use the
breathing space so obtained in order to gather our strength in
order that the mere continued existence of our government would
keep up the world-wide propaganda which Soviet Russia has been
carrying on for more than a year.”[17]
(_c_) _The Destruction of Religion and Christianity_
Here again the actual policies of the Bolsheviki fully coincide with the
Protocols.
The most important passage in the Protocols as to the policy advocated in
regard to religion is the following:
“Liberty could also be harmless and remain on the state program
without detriment to the well-being of the people if it were to
retain the ideas of the belief in God and human fraternity,
free from the conception of equality which is in contradiction
to the laws of nature which establish subordination. With
such a faith the people would be governed by the guardians
of the parish and would thrive quietly and obediently under
the guidance of their spiritual leader, accepting God’s
dispensation on earth. It is for this reason that we must
undermine faith, tearing from the minds of the GOYS the very
principle of God and Soul, and substituting mathematical
formulas and material needs.”
It appears from the above excerpt that the Protocols advocate the
destruction of religion and the religious spirit among the Gentiles on
the ground that they are the political as well as the moral bulwarks of
the Gentile states. In another place the Protocols state that the most
formidable antagonist of the Jews in the past has been Rome, _i.e._, the
Roman Catholic Church.
The Bolsheviki, whatever their real motives may be, have from the
moment they came into power in Russia conducted a campaign of violence
and persecution against the Christian religion, in the guise of a
campaign against religion in general. While they have not attacked the
Jewish religion or the Jewish rabbis, they have murdered and persecuted
Christian priests and harassed their congregations in the churches. While
professing to be merely following the Socialist teachings of Karl Marx
(himself a Jew), who attacked religion in general as the creature of
capitalism, the Bolshevist campaign against religion is in fact directed
against Christianity.
Evidence of the above is found in the sworn testimony of several
witnesses before the Overman Committee and in official reports of the
British government and elsewhere.
An English clergyman, the Rev. B. S. Lombard, in a report to Earl Curzon,
dated March 23, 1919, referring to the conditions in Soviet Russia,
stated as follows:
“The treatment of the priests was brutal beyond everything.
Eight of them were incarcerated in a cell in our corridor.
Some of us saw an aged man knocked down twice one morning
for apparently no reason whatever, and they were employed to
perform the most degrading work and made to clean out the
filthy prison hospital.”[18]
Mr. George A. Simons testified before the Overman Committee, in answer to
a question of Senator King, as follows:
SENATOR KING. “Did you find, then, that atheism permeates the
ranks of the Bolsheviki?”
MR. SIMONS. “Yes, sir. And the anti-Christ spirit as well.”
The testimony of Mr. Simons on this subject was as follows:
SENATOR KING. “What I am trying to get at is, for my
information, why Bolshevism is bitterly opposed to all sorts of
religion or sacraments of the church—Christianity; because I
suppose that they recognize that Christianity is the basis of
law and order and of orderly government. I was wondering if you
had discovered why they were so bitter against Christianity,
and if you found that all the Bolsheviks were atheistic or
rationalistic or anti-Christian?”
MR. SIMONS. “My experience over there under the Bolsheviki
régime has led me to come to the conclusion that the Bolsheviki
religion is not only absolutely anti-religious, atheistic,
but has it in mind to make all real religious work impossible
as soon as they can achieve that end which they are pressing.
There was a meeting—I cannot give you the date offhand; it
must have been in August, 1918—held in a large hall that
had once been used by the Young Men’s Christian Association
in Petrograd for their work among the Russian soldiers. The
Bolsheviki confiscated it; put out the Y. M. C. A. In that
large hall there was a meeting held which was to be a sort of
religious dispute. Lunacharsky, the Commissar of the People’s
Enlightenment, as he was called, and Mr. Spitzberg, who was
the Commissar of Propaganda for Bolshevism, were the two
main speakers. Both of those men spoke in very much the same
way as Emma Goldman has been speaking. I have been getting
some of her literature, and recently I have been very much
amazed at the same line of argumentation with regard to the
attack on religion and Christianity and so-called religious
organizations.”
SENATOR KING. “She is the Bolshevik who has been in jail in
this country and who will be deported as soon as her sentence
is over?”
MR. SIMONS. “I do not know as she will be deported.”
SENATOR KING. “I think she will be.”
MR. SIMONS. “She ought to be put somewhere where she cannot
issue any more of that literature. Lunacharsky and Spitzberg
came out with pretty much the same things that she has been
saying and printing. This is one of these theses: ‘All that is
bad in the world, misery and suffering that we have had, is
largely due to the superstition that there is a God.’”
SENATOR KING. “I noticed in yesterday’s paper that in their
schools the children are being taught, wherever they have
schools at all, positive atheism. Did you verify that?”
MR. SIMONS. “Lunacharsky, as the official head of the
department of education, Commissar of the People’s
Enlightenment, said: ‘We now propose to enlighten our boys and
our girls and we are using as a textbook a catechism of atheism
which will be used in our public schools.’ Yet he had the
audacity to say: ‘We are going to give all churches the same
chance.’ And a priest replied to him, saying: ‘Then you ought
not to put your catechism of atheism into the schools.’”[19]
Referring further to the meeting at the Y. M. C. A., Mr. Simons said a
little later in his testimony:
“Lunacharsky and Spitzberg said in that meeting, and they sent
it out in their proclamations: ‘The greatest enemy to our
proletarian cause is religion. The so-called church is simply a
camouflage of capitalistic control and they are hiding behind
it, and in order to have success in our movement we must get
rid of the church.’ Now a frank statement like that seems to me
to indicate their anti-religious and anti-Christian animus.”[20]
Mr. Simons further testified as follows:
SENATOR KING. “Has there been a confiscation of church property
and buildings?”
MR. SIMONS. “Yes, sir; and in quite a number of instances
monasteries, with their wealth, have been taken, and all
kinds of indecent things have been done by certain Bolshevik
officials.
“I have some data showing that they have turned certain
churches and monasteries into dancing halls, and one instance
has been reported to me where a certain Bolshevik official
went into a church while the people were there waiting for the
sacrament, and threw the priest out, so I am told, and himself
put on the clerical garb, and then went on the altar and made a
comedy of the ritual, which stirred up the religious sense of
the people to that extent that they threatened—of course, among
themselves—that they would yet kill that man. _He happened to
be an apostate Jew._”
Mr. Roger E. Simmons testified as follows in regard to the Russian priest
who was put in the same prison with him by the Bolsheviki:
“A high priest of the church was there. He had been preaching
sermons publicly denouncing the immorality of the Bolsheviki.
They imprisoned him and shot him. This priest told me that he
was a great admirer of Dr. Mott of America.”
SENATOR NELSON. “Do you not think that the church in the end
will prove the rallying center for the anti-Bolshevik forces?”
MR. SIMMONS. “I think it certainly will be one of the principal
factors; no doubt of it. That priest took the occasion,
knowing that I was an official of the American Government,
thinking that it was the last duty he could perhaps perform for
Russia, to beg me to go back and _tell the American people_,
‘_For God’s sake, send us help_.’ He was speaking, gentlemen,
not for himself, but for the large class of people that he
represented.”[21]