Where does Fascism end and Communism start?

Citing sources is also a great way of verifying whether what you are posting is believeable and it doesn’t make you look like you are trying to sound like a smartass.

I agree with filletofspam and would just like to add that neither fascism nor communism work.

Communism doesn’t work because people aren’t good and selfless. Fascism doesn’t work because people aren’t heartless and blind.

Fascism is starting in the United States right now. Sit back, relax, and enjoy history in the making ladies and gentlemen.

Simply put: Fascism is the glorification of an individual (Hitler, Mussulini), Communism is the glorification of a class (working class). David

Fascism is an authoritarian political ideology that bases its power on some ideology such as nationalism, racial or religious identity, and/or economic idealism.

Communism is an economic ideology where the state owns the means of production rather than individuals, companies, and corporations.

You might call Stalinist Russia a Fascist government that based its authority on communism though historically fascist governments have been anti-communist.

Actually, the origin of fascism is Roman in origin, and it’s symbol can be found upon the reverse side of our older U.S. Dimes, it is called a fascis, and is a bundle of 12 wooden sticks bound together with leather, and having an axe protruding from the top. It represented the strength of the tribes bound together in common unity - one stick may easily be broken, but standing together - bound by common goals - it is unbreakable. The axe symbolized both creative/constructive power, as well as military might. Benito Moussalini (sp?) corrupted the fundamentals of fascism, and unfortunately true fascism has been surplanted by dictatorial despotism, labeled “fascist” although far and away from the original concept. Most people do not know, or even notice the fascist symbol on the dime. so I guess it is no big deal.

Communism had several advocates, particularly Marxist-Communism started by Karl Mordacai Marx, who wrote “Das Kapital” Steeped in Rabinnical tradition, Marx was well-educated in the traditions of the Kaballa, as well as conventional education, and although he probably meant well, and envisioned a benevolent society where things were shared so as to benefit all, the end result is control by a very few, and enslavery of many. Communism works in very small groups - the family for example, where all members contribute as they can, and share in the benefits, it survives in the concept of community, but breaks down in larger group applications. It is a mistake to confuse communism with capitalism - the former is a political ideology, and the latter an economic system. All quasi-successful communist nations were capitalist including the former Soviet Union. Money, or an exchange of value units for goods and services is the foundation of trade, and is ess entially how the world works free, or non-free. Communism in it’s various forms embraced Socialism, and was the basis also for the Chinese revolution, under Mao Tse Tung. Although Russia and China argued over who was correctly interpreting Marx, both systems were equally flawed, and prone to abuse, as are ALL systems of government. We in America feel that ours is the best for us, but recognize it’s flaws and errors - and so we have structures for revising, amending and hopefully, improving upon our model. One of the politically incorrect facets of history is the part Rosa Luxemburg’s Spartikist Party (Named for Sparticus - the Roman slave) played in Germany in setting the stage for anti-communist, anti-Jewish fervor, that years later, enabled a despotic jerk like Adolf Hitler to arise. The “logic” goes like this: Since Rosa Luxemburg is a Jewish Communist, and many communists are Jews -

• then ALL Jews are communists. (Not true, but rabble-rousing does not require complete truth - only slogans and a scapegoat to blame for your own misery.)

Rosa Luxemburg, the youngest of five children of a lower middle-class Jewish family was born in Zamosc, in the Polish area of Russia, on 5th March, 1871. She became interested in politics while still at school and in an attempt to escape the authoritarian government of Alexander III, emigrated to Zurich in 1889 where she studied law and political economy.

While in Switzerland she met other socialist revolutionaries from Russia living in exile including, Alexandra Kollontai, George Plekhanov, Leo Jogiches and Pavel Axelrod. In 1893 Luxemburg joined with Leo Jogiches to form the Social Democratic Party of Poland. As it was an illegal organization, she went to Paris to edit the party’s newspaper, Sprawa Robotnicza (Workers’ Cause).

Luxemburg married Gustav Lubeck in 1898 in order to gain German citizenship. She now settled in Berlin where she joined the Social Democratic Party. A committed revolutionary, Luxemburg campaigned with Karl Kautsky against the revisionist Eduard Bernstein, who argued that the best way to obtain socialism in an industrialized country was through trade union activity and parliamentary politics. In 1905 August Bebel appointed Luxemburg editor of SPD newspaper, Vorwarts (Forward).

During the 1905 Revolution Luxemburg and Leo Jogiches returned to Warsaw where they were soon arrested. Luxemburg’s experiences during the failed revolution changed her views on international politics. Until then, Luxemburg believed that a socialist revolution was most likely to take place in an advanced industrialized country such as Germany or France. She now argued it could happen in an underdeveloped country like Russia.

In 1906 Luxemburg published her thoughts on revolution in The Mass Strike, the Political Party, and the Trade Unions. She argued that a general strike had the power to radicalize the workers and bring about a socialist revolution.

Luxemburg taught at the Social Democratic Party school in Berlin between 1907 and 1914. Her book on economic imperialism, The Accumulation of Capital, was published in 1913. She continued to advocate the need for a violent overthrow of capitalism and she gradually became alienated from previous party colleagues, Karl Kautsky and August Bebel.

Luxemburg and Leo Jogiches took the side of the Mensheviks in their struggle with the Bolsheviks. As a result Vladimir Lenin favoured the Polish section led by Karl Radek over those of Luxemburg.

Those on the left-wing of the Social Democratic Party, like Luxemburg, were opposed to Germany’s participation in the First World War. In December, 1914,she joined with Karl Liebknecht, Leo Jogiches, Paul Levi, Ernest Meyer, Franz Mehring and Clara Zetkin to establish an underground political organization called Spartakusbund (Spartacus League).

The Spartacus League publicized its views in its illegal newspaper, Spartacus Letters, that was edited by Karl Liebknecht, whereas Luxemburg wrote the highly influential pamphlet, The Crisis in the German Social Democracy (1916).

On 1st May, 1916, the Spartacus League decided to come out into the open and organized a demonstration against the First World War in Berlin. Several of its leaders, including Luxemburg and Karl Liebknecht were arrested and imprisoned. While in prison Luxemburg wrote The Russian Revolution, where she criticized Vladimir Lenin and the dictatorial and terrorist methods being used by the Bolsheviks in Russia.

Luxemburg was not released until October, 1918, when Max von Baden granted an amnesty to all political prisoners. Two months later Luxemburg joined with Karl Liebknecht, Leo Jogiches, Paul Levi, Ernest Meyer, Franz Mehring and Clara Zetkin to establish the German Communist Party (KPD).

In January, 1919, Luxemburg helped organize the Spartakist Rising in Berlin. Friedrich Ebert, the leader of the Social Democrat Party and Germany’s new chancellor, called in the German Army and the Freikorps to bring an end to the rebellion. By 13th January the rebellion had been crushed and most of its leaders were arrested.

Rosa Luxemburg and Karl Liebknecht were executed without trial on 15th January, 1919. Leo Jogiches was later murdered while trying to track down her killers.

(1) Rosa Luxemburg wrote about the 1905 Revolution in her pamphlet, Mass Strike, Party and Trade Unions.

For the first time in the history of the class struggle it (1905 Russian Revolution) has achieved a grandiose realization of the idea of the mass strike and has brought the idea of the mass strike to maturity, and therefore opened a new epoch in the development of the labour movement.

(2) Rosa Luxemburg was very impressed by the role that the Soviets played in the 1905 Revolution and believed it could play an important role in a future revolution in Germany.

We have not merely to develop the system of workers’ and soldiers’ councils, but we have to induce the agricultural labourers and the poorer peasants to adopt this council system. We have to seize power, and the problem of the seizure of power poses the question: what does each workers’ and soldiers’ council in all Germany do, what can it do, and what must it do?

(3) Rosa Luxemburg speech made in Stuttgart in 1907.

In the event of war threatening to break out, it is the duty of the workers and their parliamentary representatives in the countries involved to do everything possible to prevent the outbreak of war by taking suitable measures, which can, of course, be changed or intensified in accordance with the exacerbation of the class struggle and the general political situation.

Should the war break out nevertheless, it is their duty to advocate its speedy end and to utilize the economic and political crisis brought about by the war to rouse the various social strata and to hasten the overthrow of capitalist class rule.

(4) Rosa Luxemburg, The Russian Revolution (1918)

Freedom is always and exclusively freedom for the one who thinks differently.

(5) Morgan Philips Price, My Three Revolutions (1969)

Karl Radek had furnished me in Moscow with introductions to Karl Liebknecht and Rosa Luxemburg, the famous Spartakist leaders in Germany. So I began to search for them and, after a while, I found the headquarters of the Spartakusbund, the most revolutionary of all the German Left parties. After my credentials had been carefully inspected, I was taken to see Rosa Luxemburg.

A slight little woman, she showed at once a powerful intellect and a quiet grasp of any given situation. She had heard about me and of the fact that I had taken up a strong stand against the Allied intervention in Russia. She proceeded to question me about the situation in Russia. I told her how the White Counter-Revolution had been beaten on the Volga and thrown back to Siberia, but that Lenin had spoken to me not long before with some apprehension of the possibility of Allied military support for the Russian Whites in South Russia, now that the Dardanelles and Black Sea were open to British and French warships. Then she asked me a question, the significance of which I did not appreciate at the time. She asked me if the Soviets were working entirely satisfactorily. I replied, with some surprise, that of course they were. She looked at me for a moment, and I remember an indication of slight doubt on her face, but she said nothing more. Then we talked about something else and soon after that I left.

Though at the moment when she asked me that question I was a little taken aback, I soon forgot about it. I was still so dedicated to the Russian Revolution, which I had been defending against the Western Allies’ war of intervention, that I had had no time for anything else. But a week or two later I began to hear that Rosa Luxemburg differed from Lenin on several matters of revolutionary policy, and especially about the role of the Communist Party in the Workers’ and Peasants’ Councils, or Soviets. She did not like the Russian Communist Party monopolizing all power in the Soviets and expelling anyone who disagreed with it. She feared that Lenin’s policy had brought about, not the dictatorship of the working classes over the middle classes, which she approved of but the dictatorship of the Communist Party over the working classes. The dictatorship of a class - yes, she said, but not the dictatorship of a party over a class. Later, I began to see that Luxemburg had much wisdom in her attitude, though it was not apparent to me at the time. Looking back, it seems that she was not so critical of Lenin’s tactics for Russia. She did not want them applied to Germany. Alas, she never lived to use her influence on her colleagues in the Spartakusbund for more than a few weeks after I saw her.

(6) Clara Zetkin, Rosa Luxemburg (1919)

In Rosa Luxemburg the socialist idea was a dominating and powerful passion of both mind and heart, a consuming and creative passion. To prepare for the revolution, to pave the way for socialism - this was the task and the one great ambition of this exceptional woman. To experience the revolution, to fight in its battles - this was her highest happiness. With will-power, selflessness and devotion, for which words are too weak, she engaged her whole being and everything she had to offer for socialism. She sacrificed herself to the cause, not only in her death, but daily and hourly in the work and the struggle of many years. She was the sword, the flame of revolution.

In my opinion, anything that ends in “ism” (Social-ism,Commun-ism, Naz-ism, Marx-ism, etc etc..) is an attempt by someone(s) to exert control over the rest of us.

Samuel Clemens once said “Anyone who would aspire to politics is unworthy of holding office”

To which I would add “It is noted that cream rises to the top, but so also does scum.”

For a further glimpse at why Hitler was able to manipulate the German people, the following illustrates how false logic (Some communists are Jewish, therefore all Jews are communists) can be used to the most evil ends imaginable:

The Jewish Role in the Bolshevik Revolution

In the night of July 16-17, 1918, a squad of Bolshevik secret police murdered Russia’s last emperor, Tsar Nicholas I, along with his wife, Tsaritsa Alexandra, their 14-year-old son, Tsarevich Alexis, and their four daughters. They were cut down in a hail of gunfire in a half-cellar room of the house in Ekaterinburg, a city in the Ural mountain region, where they were being held prisoner. The daughters were finished off with bayonets. To prevent a cult for the dead Tsar, the bodies were carted away to the countryside and hastily buried in a secret grave.

Bolshevik authorities at first reported that the Romanov emperor had been shot after the discovery of a plot to liberate him. For some time the deaths of the Empress and the children were kept secret. Soviet historians claimed for many years that local Bolsheviks had acted on their own in carrying out the killings, and that Lenin, founder of the Soviet state, had nothing to do with the crime.

In 1990, Moscow playwright and historian Edvard Radzinsky announced the result of his detailed investigation into the murders. He unearthed the reminiscences of Lenin’s bodyguard, Alexei Akimov, who recounted how he personally delivered Lenin’s execution order to the telegraph office. The telegram was also signed by Soviet government chief Yakov Sverdlov. Akimov had saved the original telegraph tape as a record of the secret order.

Radzinsky’s research confirmed what earlier evidence had already indicated. Leon Trotsky – one of Lenin’s closest colleagues – had revealed years earlier that Lenin and Sverdlov had together made the decision to put the Tsar and his family to death. Recalling a conversation in 1918, Trotsky wrote:

My next visit to Moscow took place after the [temporary] fall of Ekaterinburg [to anti-Communist forces]. Speaking with Sverdlov, I asked in passing: "Oh yes, and where is the Tsar?"

"Finished," he replied. "He has been shot."

"And where is the family?"

"The family along with him."

"All of them?," I asked, apparently with a trace of surprise.

"All of them," replied Sverdlov. "What about it?" He was waiting to see my reaction. I made no reply.

"And who made the decision?," I asked.

"We decided it here. Ilyich [Lenin] believed that we shouldn't leave the Whites a live banner to rally around, especially under the present difficult circumstances."

I asked no further questions and considered the matter closed.

Recent research and investigation by Radzinsky and others also corroborates the account provided years earlier by Robert Wilton, correspondent of the London Times in Russia for 17 years. His account, The Last Days of the Romanovs - originally published in 1920, and recently reissued by the Institute for Historical Review – is based in large part on the findings of a detailed investigation carried out in 1919 by Nikolai Sokolov under the authority of “White” (anti-Communist) leader Alexander Kolchak. Wilton’s book remains one of the most accurate and complete accounts of the murder of Russia’s imperial family.

A solid understanding of history has long been the best guide to comprehending the present and anticipating the future. Accordingly, people are most interested in historical questions during times of crisis, when the future seems most uncertain. With the collapse of Communist rule in the Soviet Union, 1989-1991, and as Russians struggle to build a new order on the ruins of the old, historical issues have become very topical. For example, many ask: How did the Bolsheviks, a small movement guided by the teachings of German-Jewish social philosopher Karl Marx, succeed in taking control of Russia and imposing a cruel and despotic regime on its people?

In recent years, Jews around the world have been voicing anxious concern over the specter of anti-Semitism in the lands of the former Soviet Union. In this new and uncertain era, we are told, suppressed feelings of hatred and rage against Jews are once again being expressed. According to one public opinion survey conducted in 1991, for example, most Russians wanted all Jews to leave the country. But precisely why is anti-Jewish sentiment so widespread among the peoples of the former Soviet Union? Why do so many Russians, Ukrainians, Lithuanians and others blame “the Jews” for so much misfortune? A Taboo Subject

Although officially Jews have never made up more than five percent of the country’s total population, they played a highly disproportionate and probably decisive role in the infant Bolshevik regime, effectively dominating the Soviet government during its early years. Soviet historians, along with most of their colleagues in the West, for decades preferred to ignore this subject. The facts, though, cannot be denied.

With the notable exception of Lenin (Vladimir Ulyanov), most of the leading Communists who took control of Russia in 1917-20 were Jews. Leon Trotsky (Lev Bronstein) headed the Red Army and, for a time, was chief of Soviet foreign affairs. Yakov Sverdlov (Solomon) was both the Bolshevik party’s executive secretary and – as chairman of the Central Executive Committee – head of the Soviet government. Grigori Zinoviev (Radomyslsky) headed the Communist International (Comintern), the central agency for spreading revolution in foreign countries. Other prominent Jews included press commissar Karl Radek (Sobelsohn), foreign affairs commissar Maxim Litvinov (Wallach), Lev Kamenev (Rosenfeld) and Moisei Uritsky.

Lenin himself was of mostly Russian and Kalmuck ancestry, but he was also one-quarter Jewish. His maternal grandfather, Israel (Alexander) Blank, was a Ukrainian Jew who was later baptized into the Russian Orthodox Church.

A thorough-going internationalist, Lenin viewed ethnic or cultural loyalties with contempt. He had little regard for his own countrymen. “An intelligent Russian,” he once remarked, “is almost always a Jew or someone with Jewish blood in his veins.” Critical Meetings

In the Communist seizure of power in Russia, the Jewish role was probably critical.

Two weeks prior to the Bolshevik “October Revolution” of 1917, Lenin convened a top secret meeting in St. Petersburg (Petrograd) at which the key leaders of the Bolshevik party’s Central Committee made the fateful decision to seize power in a violent takeover. Of the twelve persons who took part in this decisive gathering, there were four Russians (including Lenin), one Georgian (Stalin), one Pole (Dzerzhinsky), and six Jews.

To direct the takeover, a seven-man “Political Bureau” was chosen. It consisted of two Russians (Lenin and Bubnov), one Georgian (Stalin), and four Jews (Trotsky, Sokolnikov, Zinoviev, and Kamenev). Meanwhile, the Petersburg (Petrograd) Soviet – whose chairman was Trotsky – established an 18-member “Military Revolutionary Committee” to actually carry out the seizure of power. It included eight (or nine) Russians, one Ukrainian, one Pole, one Caucasian, and six Jews. Finally, to supervise the organization of the uprising, the Bolshevik Central Committee established a five-man “Revolutionary Military Center” as the Party’s operations command. It consisted of one Russian (Bubnov), one Georgian (Stalin), one Pole (Dzerzhinsky), and two Jews (Sverdlov and Uritsky). Contemporary Voices of Warning

Well-informed observers, both inside and outside of Russia, took note at the time of the crucial Jewish role in Bolshevism. Winston Churchill, for one, warned in an article published in the February 8, 1920, issue of the London Illustrated Sunday Herald that Bolshevism is a “worldwide conspiracy for the overthrow of civilization and for the reconstitution of society on the basis of arrested development, of envious malevolence, and impossible equality.” The eminent British political leader and historian went on to write:

There is no need to exaggerate the part played in the creation of Bolshevism and in the actual bringing about of the Russian Revolution by these international and for the most part atheistical Jews. It is certainly a very great one; it probably outweighs all others. With the notable exception of Lenin, the majority of the leading figures are Jews. Moreover, the principal inspiration and driving power comes from the Jewish leaders. Thus Tchitcherin, a pure Russian, is eclipsed by his nominal subordinate, Litvinoff, and the influence of Russians like Bukharin or Lunacharski cannot be compared with the power of Trotsky, or of Zinovieff, the Dictator of the Red Citadel (Petrograd), or of Krassin or Radek -- all Jews. In the Soviet institutions the predominance of Jews is even more astonishing. And the prominent, if not indeed the principal, part in the system of terrorism applied by the Extraordinary Commissions for Combatting Counter-Revolution [the Cheka] has been taken by Jews, and in some notable cases by Jewesses

Needless to say, the most intense passions of revenge have been excited in the breasts of the Russian people.

David R. Francis, United States ambassador in Russia, warned in a January 1918 dispatch to Washington: “The Bolshevik leaders here, most of whom are Jews and 90 percent of whom are returned exiles, care little for Russia or any other country but are internationalists and they are trying to start a worldwide social revolution.”

The Netherlands’ ambassador in Russia, Oudendyke, made much the same point a few months later: “Unless Bolshevism is nipped in the bud immediately, it is bound to spread in one form or another over Europe and the whole world as it is organized and worked by Jews who have no nationality, and whose one object is to destroy for their own ends the existing order of things.”

“The Bolshevik Revolution,” declared a leading American Jewish community paper in 1920, “was largely the product of Jewish thinking, Jewish discontent, Jewish effort to reconstruct.”

As an expression of its radically anti-nationalist character, the fledgling Soviet government issued a decree a few months after taking power that made anti-Semitism a crime in Russia. The new Communist regime thus became the first in the world to severely punish all expressions of anti-Jewish sentiment. Soviet officials apparently regarded such measures as indispensable. Based on careful observation during a lengthy stay in Russia, American-Jewish scholar Frank Golder reported in 1925 that “because so many of the Soviet leaders are Jews anti-Semitism is gaining [in Russia], particularly in the army [and] among the old and new intelligentsia who are being crowded for positions by the sons of Israel.” Historians’ Views

Summing up the situation at that time, Israeli historian Louis Rapoport writes:

Immediately after the [Bolshevik] Revolution, many Jews were euphoric over their high representation in the new government. Lenin's first Politburo was dominated by men of Jewish origins

Under Lenin, Jews became involved in all aspects of the Revolution, including its dirtiest work. Despite the Communists' vows to eradicate anti-Semitism, it spread rapidly after the Revolution -- partly because of the prominence of so many Jews in the Soviet administration, as well as in the traumatic, inhuman Sovietization drives that followed. Historian Salo Baron has noted that an immensely disproportionate number of Jews joined the new Bolshevik secret police, the Cheka And many of those who fell afoul of the Cheka would be shot by Jewish investigators.

The collective leadership that emerged in Lenin's dying days was headed by the Jew Zinoviev, a loquacious, mean-spirited, curly-haired Adonis whose vanity knew no bounds.

“Anyone who had the misfortune to fall into the hands of the Cheka,” wrote Jewish historian Leonard Schapiro, “stood a very good chance of finding himself confronted with, and possibly shot by, a Jewish investigator.” In Ukraine, “Jews made up nearly 80 percent of the rank-and-file Cheka agents,” reports W. Bruce Lincoln, an American professor of Russian history. (Beginning as the Cheka, or Vecheka) the Soviet secret police was later known as the GPU, OGPU, NKVD, MVD and KGB.)

In light of all this, it should not be surprising that Yakov M. Yurovksy, the leader of the Bolshevik squad that carried out the murder of the Tsar and his family, was Jewish, as was Sverdlov, the Soviet chief who co-signed Lenin’s execution order.

Igor Shafarevich, a Russian mathematician of world stature, has sharply criticized the Jewish role in bringing down the Romanov monarchy and establishing Communist rule in his country. Shafarevich was a leading dissident during the final decades of Soviet rule. A prominent human rights activist, he was a founding member of the Committee on the Defense of Human Rights in the USSR.

In Russophobia, a book written ten years before the collapse of Communist rule, he noted that Jews were “amazingly” numerous among the personnel of the Bolshevik secret police. The characteristic Jewishness of the Bolshevik executioners, Shafarevich went on, is most conspicuous in the execution of Nicholas I:

This ritual action symbolized the end of centuries of Russian history, so that it can be compared only to the execution of Charles I in England or Louis XVI in France. It would seem that representatives of an insignificant ethnic minority should keep as far as possible from this painful action, which would reverberate in all history. Yet what names do we meet? The execution was personally overseen by Yakov Yurovsky who shot the Tsar; the president of the local Soviet was Beloborodov (Vaisbart); the person responsible for the general administration in Ekaterinburg was Shaya Goloshchekin. To round out the picture, on the wall of the room where the execution took place was a distich from a poem by Heine (written in German) about King Balthazar, who offended Jehovah and was killed for the offense.

In his 1920 book, British veteran journalist Robert Wilton offered a similarly harsh assessment:

The whole record of Bolshevism in Russia is indelibly impressed with the stamp of alien invasion. The murder of the Tsar, deliberately planned by the Jew Sverdlov (who came to Russia as a paid agent of Germany) and carried out by the Jews Goloshchekin, Syromolotov, Safarov, Voikov and Yurovsky, is the act not of the Russian people, but of this hostile invader.

In the struggle for power that followed Lenin’s death in 1924, Stalin emerged victorious over his rivals, eventually succeeding in putting to death nearly every one of the most prominent early Bolsheviks leaders - including Trotsky, Zinoviev, Radek, and Kamenev. With the passage of time, and particularly after 1928, the Jewish role in the top leadership of the Soviet state and its Communist party diminished markedly. Put To Death Without Trial

For a few months after taking power, Bolshevik leaders considered bringing “Nicholas Romanov” before a “Revolutionary Tribunal” that would publicize his “crimes against the people” before sentencing him to death. Historical precedent existed for this. Two European monarchs had lost their lives as a consequence of revolutionary upheaval: England’s Charles I was beheaded in 1649, and France’s Louis XVI was guillotined in 1793.

In these cases, the king was put to death after a lengthy public trial, during which he was allowed to present arguments in his defense. Nicholas I, though, was neither charged nor tried. He was secretly put to death - along with his family and staff – in the dead of night, in an act that resembled more a gangster-style massacre than a formal execution.

Why did Lenin and Sverdlov abandon plans for a show trial of the former Tsar? In Wilton’s view, Nicholas and his family were murdered because the Bolshevik rulers knew quite well that they lacked genuine popular support, and rightly feared that the Russian people would never approve killing the Tsar, regardless of pretexts and legalistic formalities.

For his part, Trotsky defended the massacre as a useful and even necesssary measure. He wrote:

The decision [to kill the imperial family] was not only expedient but necessary. The severity of this punishment showed everyone that we would continue to fight on mercilessly, stopping at nothing. The execution of the Tsar's family was needed not only in order to frighten, horrify, and instill a sense of hopelessness in the enemy but also to shake up our own ranks, to show that there was no turning back, that ahead lay either total victory or total doom This Lenin sensed well.

Historical Context

In the years leading up to the 1917 revolution, Jews were disproportionately represented in all of Russia’s subversive leftist parties. Jewish hatred of the Tsarist regime had a basis in objective conditions. Of the leading European powers of the day, imperial Russia was the most institutionally conser-vative and anti-Jewish. For example, Jews were normally not permitted to reside outside a large area in the west of the Empire known as the “Pale of Settlement.”

However understandable, and perhaps even defensible, Jewish hostility toward the imperial regime may have been, the remarkable Jewish role in the vastly more despotic Soviet regime is less easy to justify. In a recently published book about the Jews in Russia during the 20th century, Russian-born Jewish writer Sonya Margolina goes so far as to call the Jewish role in supporting the Bolshevik regime the “historic sin of the Jews.” She points, for example, to the prominent role of Jews as commandants of Soviet Gulag concentration and labor camps, and the role of Jewish Communists in the systematic destruction of Russian churches. Moreover, she goes on, “The Jews of the entire world supported Soviet power, and remained silent in the face of any criticism from the opposition.” In light of this record, Margolina offers a grim prediction:

The exaggeratedly enthusiastic participation of the Jewish Bolsheviks in the subjugation and destruction of Russia is a sin that will be avenged Soviet power will be equated with Jewish power, and the furious hatred against the Bolsheviks will become hatred against Jews.

If the past is any indication, it is unlikely that many Russians will seek the revenge that Margolina prophecies. Anyway, to blame “the Jews” for the horrors of Communism seems no more justifiable than to blame “white people” for Negro slavery, or “the Germans” for the Second World War.

Nicholas and his family are only the best known of countless victims of a regime that openly proclaimed its ruthless purpose. A few weeks after the Ekaterinburg massacre, the newspaper of the fledgling Red Army declared:

Without mercy, without sparing, we will kill our enemies by the scores of hundreds, let them be thousands, let them drown themselves in their own blood. For the blood of Lenin and Uritskii let there be floods of blood of the bourgeoisie -- more blood, as much as possible.

Grigori Zinoviev, speaking at a meeting of Communists in September 1918, effectively pronounced a death sentence on ten million human beings: “We must carry along with us 90 million out of the 100 million of Soviet Russia’s inhabitants. As for the rest, we have nothing to say to them. They must be annihilated.” ‘The Twenty Million’

As it turned out, the Soviet toll in human lives and suffering proved to be much higher than Zinoviev’s murderous rhetoric suggested. Rarely, if ever, has a regime taken the lives of so many of its own people.

Citing newly-available Soviet KGB documents, historian Dmitri Volkogonov, head of a special Russian parliamentary commission, recently concluded that “from 1929 to 1952 21.5 million [Soviet] people were repressed. Of these a third were shot, the rest sentenced to imprisonment, where many also died.”

Olga Shatunovskaya, a member of the Soviet Commission of Party Control, and head of a special commission during the 1960s appointed by premier Khrushchev, has similarly concluded: “From January 1, 1935 to June 22, 1941, 19,840,000 enemies of the people were arrested. Of these, seven million were shot in prison, and a majority of the others died in camp.” These figures were also found in the papers of Politburo member Anastas Mikoyan.

Robert Conquest, the distinguished specialist of Soviet history, recently summed up the grim record of Soviet “repression” of it own people:

It is hard to avoid the conclusion that the post-1934 death toll was well over ten million. To this should be added the victims of the 1930-1933 famine, the kulak deportations, and other anti-peasant campaigns, amounting to another ten million plus. The total is thus in the range of what the Russians now refer to as 'The Twenty Million'."

A few other scholars have given significantly higher estimates. The Tsarist Era in Retrospect

With the dramatic collapse of Soviet rule, many Russians are taking a new and more respectful look at their country’s pre-Communist history, including the era of the last Romanov emperor. While the Soviets – along with many in the West – have stereotypically portrayed this era as little more than an age of arbitrary despotism, cruel suppression and mass poverty, the reality is rather different. While it is true that the power of the Tsar was absolute, that only a small minority had any significant political voice, and that the mass of the empire’s citizens were peasants, it is worth noting that Russians during the reign of Nicholas I had freedom of press, religion, assembly and association, protection of private property, and free labor unions. Sworn enemies of the regime, such as Lenin, were treated with remarkable leniency.

During the decades prior to the outbreak of the First World War, the Russian economy was booming. In fact, between 1890 and 1913, it was the fastest growing in the world. New rail lines were opened at an annual rate double that of the Soviet years. Between 1900 and 1913, iron production increased by 58 percent, while coal production more than doubled. Exported Russian grain fed all of Europe. Finally, the last decades of Tsarist Russia witnessed a magnificent flowering of cultural life.

Everything changed with the First World War, a catastrophe not only for Russia, but for the entire West. Monarchist Sentiment

In spite of (or perhaps because of) the relentless official campaign during the entire Soviet era to stamp out every uncritical memory of the Romanovs and imperial Russia, a virtual cult of popular veneration for Nicholas I has been sweeping Russia in recent years.

People have been eagerly paying the equivalent of several hours’ wages to purchase portraits of Nicholas from street vendors in Moscow, St. Petersburg and other Russian cities. His portrait now hangs in countless Russian homes and apartments. In late 1990, all 200,000 copies of a first printing of a 30-page pamphlet on the Romanovs quickly sold out. Said one street vendor: “I personally sold four thousand copies in no time at all. It’s like a nuclear explosion. People really want to know about their Tsar and his family.” Grass roots pro-Tsarist and monarchist organizations have sprung up in many cities.

A public opinion poll conducted in 1990 found that three out of four Soviet citizens surveyed regard the killing of the Tsar and his family as a despicable crime. Many Russian Orthodox believers regard Nicholas as a martyr. The independent “Orthodox Church Abroad” canonized the imperial family in 1981, and the Moscow-based Russian Orthodox Church has been under popular pressure to take the same step, in spite of its long-standing reluctance to touch this official taboo. The Russian Orthodox Archbishop of Ekaterinburg announced plans in 1990 to build a grand church at the site of the killings. “The people loved Emperor Nicholas,” he said. “His memory lives with the people, not as a saint but as someone executed without court verdict, unjustly, as a sufferer for his faith and for orthodoxy.”

On the 75th anniversary of the massacre (in July 1993), Russians recalled the life, death and legacy of their last Emperor. In Ekaterinburg, where a large white cross festooned with flowers now marks the spot where the family was killed, mourners wept as hymns were sung and prayers were said for the victims.

Reflecting both popular sentiment and new social-political realities, the white, blue and red horizontal tricolor flag of Tsarist Russia was officially adopted in 1991, replacing the red Soviet banner. And in 1993, the imperial two-headed eagle was restored as the nation’s official emblem, replacing the Soviet hammer and sickle. Cities that had been re-named to honor Communist figures – such as Leningrad, Kuibyshev, Frunze, Kalinin, and Gorky – have re-acquired their Tsarist-era names. Ekaterinburg, which had been named Sverdlovsk by the Soviets in 1924 in honor of the Soviet-Jewish chief, in September 1991 restored its pre-Communist name, which honors Empress Catherine I. Symbolic Meaning

In view of the millions that would be put to death by the Soviet rulers in the years to follow, the murder of the Romanov family might not seem of extraordinary importance. And yet, the event has deep symbolic meaning. In the apt words of Harvard University historian Richard Pipes:

The manner in which the massacre was prepared and carried out, at first denied and then justified, has something uniquely odious about it, something that radically distinguishes it from previous acts of regicide and brands it as a prelude to twentieth-century mass murder.

Another historian, Ivor Benson, characterized the killing of the Romanov family as symbolic of the tragic fate of Russia and, indeed, of the entire West, in this century of unprecedented agony and conflict.

The murder of the Tsar and his family is all the more deplorable because, whatever his failings as a monarch, Nicholas I was, by all accounts, a personally decent, generous, humane and honorable man. The Massacre’s Place in History

The mass slaughter and chaos of the First World War, and the revolutionary upheavals that swept Europe in 1917-1918, brought an end not only to the ancient Romanov dynasty in Russia, but to an entire continental social order. Swept away as well was the Hohenzollern dynasty in Germany, with its stable constitutional monarchy, and the ancient Habsburg dynasty of Austria-Hungary with its multinational central European empire. Europe’s leading states shared not only the same Christian and Western cultural foundations, but most of the continent’s reigning monarchs were related by blood. England’s King George was, through his mother, a first cousin of Tsar Nicholas, and, through his father, a first cousin of Empress Alexandra. Germany’s Kaiser Wilhelm was a first cousin of the German-born Alexandra, and a distant cousin of Nicholas.

More than was the case with the monarchies of western Europe, Russia’s Tsar personally symbolized his land and nation. Thus, the murder of the last emperor of a dynasty that had ruled Russia for three centuries not only symbolically presaged the Communist mass slaughter that would claim so many Russian lives in the decades that followed, but was symbolic of the Communist effort to kill the soul and spirit of Russia itself. Notes

1. Edvard Radzinksy, The Last Tsar (New York: Doubleday, 1992), pp. 327, 344-346.; Bill Keller, “Cult of the Last Czar,” The New York Times, Nov. 21, 1990.
2. From an April 1935 entry in “Trotsky’s Diary in Exile.” Quoted in: Richard Pipes, The Russian Revolution (New York: Knopf, 1990), pp. 770, 787.; Robert K. Massie, Nicholas and Alexandra (New York: 1976), pp. 496-497.; E. Radzinksy, The Last Tsar (New York: Doubleday, 1992), pp. 325-326.; Ronald W. Clark, Lenin (New York: 1988), pp. 349-350.
3. On Wilton and his career in Russia, see: Phillip Knightley, The First Casualty (Harcourt Brace Jovanovich, 1976), pp. 141-142, 144-146, 151-152, 159, 162, 169, and, Anthony Summers and Tom Mangold, The File on the Tsar (New York: Harper and Row, 1976), pp. 102-104, 176.
4. AP dispatch from Moscow, Toronto Star, Sept. 26, 1991, p. A2.; Similarly, a 1992 survey found that one-fourth of people in the republics of Belarus (White Russia) and Uzbekistan favored deporting all Jews to a special Jewish region in Russian Siberia. “Survey Finds Anti-Semitism on Rise in Ex-Soviet Lands,” Los Angeles Times, June 12, 1992, p. A4.
5. At the turn of the century, Jews made up 4.2 percent of the population of the Russian Empire. Richard Pipes, The Russian Revolution (New York: 1990), p. 55 (fn.). By comparison, in the United States today, Jews make up less than three percent of the total population (according to the most authoritative estimates).
6. See individual entries in: H. Shukman, ed., The Blackwell Encyclopedia of the Russian Revolution (Oxford: 1988), and in: G. Wigoder, ed., Dictionary of Jewish Biography (New York: Simon and Schuster, 1991). The prominent Jewish role in Russia’s pre-1914 revolutionary underground, and in the early Soviet regime, is likewise confirmed in: Stanley Rothman and S. Robert Lichter, Roots of Radicalism (New York: Oxford, 1982), pp. 92-94. In 1918, the Bolshevik Party’s Central Committee had 15 members. German scholar Herman Fehst – citing published Soviet records – reported in his useful 1934 study that of six of these 15 were Jews. Herman Fehst, Bolschewismus und Judentum: Das jüdische Element in der Führerschaft des Bolschewismus (Berlin: 1934), pp. 68-72.; Robert Wilton, though, reported that in 1918 the Central Committee of the Bolshevik party had twelve members, of whom nine were of Jewish origin and three were of Russian ancestry. R. Wilton, The Last Days of the Romanovs (IHR, 1993), p. 185.
7. After years of official suppression, this fact was acknowledged in 1991 in the Moscow weekly Ogonyok. See: Jewish Chronicle (London), July 16, 1991.; See also: Letter by L. Horwitz in The New York Times, Aug. 5, 1992, which cites information from the Russian journal “Native Land Archives.”; “Lenin’s Lineage?”‘Jewish,’ Claims Moscow News,” Forward (New York City), Feb. 28, 1992, pp. 1, 3.; M. Checinski, Jerusalem Post (weekly international edition), Jan. 26, 1991, p. 9.
8. Richard Pipes, The Russian Revolution (New York: Knopf, 1990), p. 352.
9. Harrison E. Salisbury, Black Night, White Snow: Russia’s Revolutions, 1905-1917 (Doubleday, 1978), p. 475.; William H. Chamberlin, The Russian Revolution (Princeton Univ. Press, 1987), vol. 1, pp. 291-292.; Herman Fehst, Bolschewismus und Judentum: Das jüdische Element in der Führerschaft des Bolschewismus (Berlin: 1934), pp. 42-43.; P. N. Pospelov, ed., Vladimir Ilyich Lenin: A Biography (Moscow: Progress, 1966), pp. 318-319. This meeting was held on October 10 (old style, Julian calendar), and on October 23 (new style). The six Jews who took part were: Uritsky, Trotsky, Kamenev, Zinoviev, Sverdlov and Soklonikov. The Bolsheviks seized power in Petersburg on October 25 (old style) – hence the reference to the “Great October Revolution” – which is November 7 (new style).
10. William H. Chamberlin, The Russian Revolution (1987), vol. 1, p. 292.; H. E. Salisbury, Black Night, White Snow: Russia’s Revolutions, 1905-1917 (1978), p. 475.
11. W. H. Chamberlin, The Russian Revolution, vol. 1, pp. 274, 299, 302, 306.; Alan Moorehead, The Russian Revolution (New York: 1965), pp. 235, 238, 242, 243, 245.; H. Fehst, Bolschewismus und Judentum (Berlin: 1934), pp. 44, 45.
12. H. E. Salisbury, Black Night, White Snow: Russia’s Revolutions, 1905-1917 (1978), p. 479-480.; Dmitri Volkogonov, Stalin: Triumph and Tragedy (New York: Grove Weidenfeld, 1991), pp. 27-28, 32.; P. N. Pospelov, ed., Vladimir Ilyich Lenin: A Biography (Moscow: Progress, 1966), pp. 319-320.
13. “Zionism versus Bolshevism: A struggle for the soul of the Jewish people,” Illustrated Sunday Herald (London), February 8, 1920. Facsimile reprint in: William Grimstad, The Six Million Reconsidered (1979), p. 124. (At the time this essay was published, Churchill was serving as minister of war and air.)
14. David R. Francis, Russia from the American Embassy (New York: 1921), p. 214.
15. Foreign Relations of the United States – 1918 – Russia, Vol. 1 (Washington, DC: 1931), pp. 678-679.
16. American Hebrew (New York), Sept. 1920. Quoted in: Nathan Glazer and Daniel Patrick Moynihan, Beyond the Melting Pot (Cambridge, Mass.: 1963), p. 268.
17. C. Jacobson, “Jews in the USSR” in: American Review on the Soviet Union, August 1945, p. 52.; Avtandil Rukhadze, Jews in the USSR: Figures, Facts, Comment (Moscow: Novosti, 1978), pp. 10-11.
18. T. Emmons and B. M. Patenaude, eds., War, Revolution and Peace in Russia: The Passages of Frank Golder, 1913-1927 (Stanford: Hoover Institution, 1992), pp. 320, 139, 317.
19. Louis Rapoport, Stalin’s War Against the Jews (New York: Free Press, 1990), pp. 30, 31, 37. See also pp. 43, 44, 45, 49, 50.
20. Quoted in: Salo Baron, The Russian Jews Under Tsars and Soviets (New York: 1976), pp. 170, 392 (n. 4).
21. The Atlantic, Sept. 1991, p. 14.; In 1919, three-quarters of the Cheka staff in Kiev were Jews, who were careful to spare fellow Jews. By order, the Cheka took few Jewish hostages. R. Pipes, The Russian Revolution (1990), p. 824.; Israeli historian Louis Rapoport also confirms the dominant role played by Jews in the Soviet secret police throughout the 1920s and 1930s. L. Rapoport, Stalin’s War Against the Jews (New York: 1990), pp. 30-31, 43-45, 49-50.
22. E. Radzinsky, The Last Tsar (1992), pp. 244, 303-304.; Bill Keller, “Cult of the Last Czar,” The New York Times, Nov. 21, 1990.; See also: W. H. Chamberlin, The Russian Revolution, vol. 2, p. 90.
23. Quoted in: The New Republic, Feb. 5, 1990, pp. 30 ff.; Because of the alleged anti-Semitism of Russophobia, in July 1992 Shafarevich was asked by the National Academy of Sciences (Washington, DC) to resign as an associate member of that prestigious body.
24. R. Wilton, The Last Days of the Romanovs (1993), p. 148.
25. Richard Pipes, The Russian Revolution (1990), p. 787.; Robert K. Massie, Nicholas and Alexandra (New York: 1976), pp. 496-497.
26. An article in a 1907 issue of the respected American journal National Geographic reported on the revolutionary situation brewing in Russia in the years before the First World War: “ The revolutionary leaders nearly all belong to the Jewish race, and the most effective revolutionary agency is the Jewish Bund “ W. E. Curtis, “The Revolution in Russia,” The National Geographic Magazine, May 1907, pp. 313-314. Piotr Stolypin, probably imperial Russia’s greatest statesman, was murdered in 1911 by a Jewish assassin. In 1907, Jews made up about ten percent of Bolshevik party membership. In the Menshevik party, another faction of the Russian Social Democratic Labor Party, the Jewish proportion was twice as high. R. Pipes, The Russian Revolution (1990), p. 365.; See also: R. Wilton, The Last Days of the Romanovs (1993), pp. 185-186.
27. Martin Gilbert, Atlas of Jewish History (1977), pp. 71, 74.; In spite of the restrictive “Pale” policy, in 1897 about 315,000 Jews were living outside the Pale, most of them illegally. In 1900 more than 20,000 were living in the capital of St. Petersburg, and another 9,000 in Moscow.
28. Sonja Margolina, Das Ende der Lügen: Russland und die Juden im 20. Jahrhundert (Berlin: 1992). Quoted in: “Ein ganz heisses Eisen angefasst,” Deutsche National-Zeitung (Munich), July 21, 1992, p. 12.
29. Krasnaia Gazetta (“Red Gazette”), September 1, 1918. Quoted in: Richard Pipes, The Russian Revolution (1990), pp. 820, 912 (n. 88).
30. Richard Pipes, The Russian Revolution (New York: 1990), p. 820.
31. Contrary to what a number of western historians have for years suggested, Soviet terror and the Gulag camp system did not begin with Stalin. At the end of 1920, Soviet Russia already had 84 concentration camps with approximately 50,000 prisoners. By October 1923 the number had increased to 315 camps with 70,000 inmates. R. Pipes, The Russian Revolution (1990), p. 836.
32. Cited by historian Robert Conquest in a review/ article in The New York Review of Books, Sept. 23, 1993, p. 27.
33. The New York Review of Books, Sept. 23, 1993, p. 27.
34. Review/article by Robert Conquest in The New York Review of Books, Sept. 23, 1993, p. 27.; In the “Great Terror” years of 1937-1938 alone, Conquest has calculated, approximately one million were shot by the Soviet secret police, and another two million perished in Soviet camps. R. Conquest, The Great Terror (New York: Oxford, 1990), pp. 485-486.; Conquest has estimated that 13.5 to 14 million people perished in the collectivization (“dekulakization”) campaign and forced famine of 1929-1933. R. Conquest, The Harvest of Sorrow (New York: Oxford, 1986), pp. 301-307.
35. Russian professor Igor Bestuzhev-Lada, writing in a 1988 issue of the Moscow weekly Nedelya, suggested that during the Stalin era alone (1935-1953), as many as 50 million people were killed, condemned to camps from which they never emerged, or lost their lives as a direct result of the brutal “dekulakization” campaign against the peasantry. “Soviets admit Stalin killed 50 million,” The Sunday Times, London, April 17, 1988.; R. J. Rummel, a professor of political science at the University of Hawaii, has recently calculated that 61.9 million people were systematically killed by the Soviet Communist regime from 1917 to 1987. R. J. Rummel, Lethal Politics: Soviet Genocide and Mass Murder Since 1917 (Transaction, 1990).
36. Because of his revolutionary activities, Lenin was sentenced in 1897 to three years exile in Siberia. During this period of “punishment,” he got married, wrote some 30 works, made extensive use of a well-stocked local library, subscribed to numerous foreign periodicals, kept up a voluminous correspondence with supporters across Europe, and enjoyed numerous sport hunting and ice skating excursions, while all the time receiving a state stipend. See: Ronald W. Clark, Lenin (New York: 1988), pp. 42-57.; P. N. Pospelov, ed., Vladimir Ilyich Lenin: A Biography (Moscow: Progress, 1966), pp. 55-75.
37. R. Pipes, The Russian Revolution (1990), pp. 187-188.;
38. The Nation, June 24, 1991, p. 838.
39. Bill Keller, “Cult of the Last Czar,” The New York Times, Nov. 21, 1990.
40. “Nostalgic for Nicholas, Russians Honor Their Last Czar,” Los Angeles Times, July 18, 1993.; “Ceremony marks Russian czar’s death,” Orange County Register, July 17, 1993.
41. R. Pipes, The Russian Revolution (1990), p. 787.

Appendix

A striking feature of Mr. Wilton’s examination of the tumultuous 1917-1919 period in Russia is his frank treatment of the critically important Jewish role in establishing the Bolshevik regime.

The following lists of persons in the Bolshevik Party and Soviet administration during this period, which Wilton compiled on the basis of official reports and original documents, underscore the crucial Jewish role in these bodies. These lists first appeared in the rare French edition of Wilton’s book, published in Paris in 1921 under the title Les Derniers Jours des Romanoffs. They did not appear in either the American or British editions of The Last Days of the Romanors published in 1920.

“I have done all in my power to act as an impartial chronicler,” Wilton wrote in his foreword to Les Derniers Jours des Romanoffs. “In order not to leave myself open to any accusation of prejudice, I am giving the list of the members of the [Bolshevik Party’ s] Central Committee, of the Extraordinary Commission [Cheka or secret police], and of the Council of Commissars functioning at the time of the assassination of the Imperial family.

“The 62 members of the [Central] Committee were composed of five Russians, one Ukrainian, six Letts [Latvians], two Germans, one Czech, two Armenians, three Georgians, one Karaim [Karaite] (a Jewish sect), and 41 Jews.

“The Extraordinary Commission [Cheka or Vecheka] of Moscow was composed of 36 members, including one German, one Pole, one Armenian, two Russians, eight Latvians, and 23 Jews.

“The Council of the People’s Commissars [the Soviet .government] numbered two Armenians, three Russians, and 17 Jews.

“Ac.cording to data furnished by the Soviet press, out of 556 important functionaries of the Bolshevik state, including the above-mentioned, in 1918-1919 there were: 17 Russians, two Ukrainians, eleven Armenians, 35 Letts [Latvians], 15 Germans, one Hungarian, ten Georgians, three Poles, three Finns, one Czech, one Karaim, and 457 Jews.”

“If the reader is astonished to find the Jewish hand everywhere in the affair of the assassination of the Russian Imperial family, he must bear in mind the formidable numerical preponderance of Jews in the Soviet administration,” Wilton went on to write.

Effective governmental power, Wilton continued (on pages 136-138 of the same edition) is in the Central Committee of the Bolshevik party. In 1918, he reported, this body had twelve members, of whom nine were of Jewish origin, and three were of Russian ancestry. The nine Jews were: Bronstein (Trotsky), Apfelbaum (Zinoviev), Lurie (Larine), Uritsky, Volodarski, Rosenfeld (Kamenev), Smidovich, Sverdlov (Yankel), and Nakhamkes (Steklov). The three Russians were: Ulyanov (Lenin), Krylenko, and Lunacharsky.

“The other Russian Socialist parties are similar in composition,” Wilton went on. “Their Central Committees are made up as follows:”

Mensheviks (Social Democrats): Eleven members, all of whom are Jewish.

Communists of the People: Six members, of whom five are Jews and one is a Russian.

Social Revolutionaries (Right Wing): Fifteen members, of whom 13 are Jews and two are Russians (Kerenski, who may be of Jewish origin, and Tchaikovski).

Social Revolutionaries (Left Wing): Twelve members, of whom ten are Jews and two are Russians.

Committee of the Anarchists of Moscow: Five members, of whom four are Jews and one is a Russian.

Polish Communist Party: Twelve members, all of whom are Jews, including Sobelson (Radek), Krokhenal (Zagonski), and Schwartz (Goltz).

“These parties,” commented Wilton, “in appearance opposed to the Bolsheviks, play the Bolsheviks’ game on the sly, more or less, by preventing the Russians from pulling themselves together. Out of 61 individuals at the head of these parties, there are six Russians and 55 Jews. No matter what may be the name adopted, a revolutionary government will be Jewish.”

[Although the Bolsheviks permitted these leftist political groups to operate for a time under close supervision and narrow limits, even these pitiful remnants of organized opposition were thoroughly eliminated by the end of the 1921 .]

The Soviet government, or “Council of People’s Commissars’ (also known as the “Sovnarkom”) was made up of the following, Wilton reported: Peoples Commissariat (Ministry) Name Nationality Chairman V.I. Ulyanov (Lenin) Russian Foreign Affairs G.V. Chicherin Russian Nationalities J. Dzhugashvili [Stalin] Georgian Agriculture Protian Armenian Economic Council Lourie (Larin) Jew Food Supply A.G. Schlikhter Jew Army and Navy [Military] L.D. Bronstein (Trotski) Jew State Control K.I. Lander Jew State Lands Kaufmann Jew Works [Labor] V. Schmidt Jew Social Relief E. Lilina (Knigissen) Jew Education A. Lunacharsky Russian Religion Spitzberg Jew Interior Apfelbaum [Radomyslski] (Zinoviev) Jew .Hygiene Anvelt Jew Finance I. E. Gukovs [and G. Sokolnikov] Jew Press Voldarski [Goldstein] Jew Elections M.S. Uritsky Jew Justice I.Z. Shteinberg Jew Refugees Fenigstein Jew Refugees Savitch (Assistant) Jew Refugees Zaslovski (Assistant) Jew

Out of these 22 “Sovnarkom” members, Wilton summed’up, there were three Russians, one Georgian, one Armenian, and 17 Jews.

The Central Executive Committee, Wilton continues, was made up of the following members: Y. M. Sverdlov [Solomon] (Chairman) Jew Avanesov (Secretary) Armenian Bruno Latvian Breslau Latvian [?] Babtchinski Jew N. I. Bukharin Russian Weinberg Jew Gailiss Jew Ganzberg [Ganzburg ] Jew Danichevski Jew Starck German Sachs Jew Scheinmann Jew Erdling Jew Landauer Jew Linder Jew Wolach Czech S. Dimanshtein Jew Encukidze Georgian Ermann Jew A. A. Ioffe Jew Karkhline Jew Knigissen Jew Rosenfeld (Kamenev) Jew Apfelbaum (Zinoviev) Jew N. Krylenko Russian Krassikov Jew Kaprik Jew Kaoul Latvian Ulyanov (Lenin) Russian Latsis Jew Lander Jew Lunacharsky Russian Peterson Latvian Peters Latvian Roudzoutas Jew Rosine Jew Smidovitch Jew Stoutchka Latvian Nakhamkes (Steklov) Jew Sosnovski Jew Skrytnik Jew L. Bronstein (Trotsky) Jew Teodorovitch Jew [?] Terian Armenian Uritsky Jew Telechkine Russian Feldmann Jew Fromkin Jew Souriupa Ukrainian Tchavtchevadze Georgian Scheikmann Jew Rosental Jew Achkinazi Imeretian [?] Karakhane Karaim [Karaite] Rose Jew Sobelson (Radek) Jew Schlichter Jew Schikolini Jew Chklianski Jew Levine-(Pravdine) Jew

Thus, concluded Wilton, out of 61 members, five were Russians, six were Latvians, one was a German, two were Armenians, one was a Czech, one was an Imeretian, two were Georgians, one was a Karaim, one. was a Ukrainian, and 41 were Jews.

The Extraordinary Commission of Moscow (Cheka) ‘the Soviet secret police and predecessor of the GPU, the NKVD and the KGB was made up of the following: F. Dzerzhinsky (Chairman) Pole Y. Peters (Deputy Chairman) Latvian Chklovski Jew Kheifiss Jew Zeistine Jew Razmirovitch Jew Kronberg Jew Khaikina Jew Karlson Latvian Schaumann Latvian Leontovitch Jew Jacob Goldine Jew Galperstein Jew Kniggisen Jew Katzis Latvian Schillenkuss Jew Janson Latvian Rivkine Jew Antonof Russian Delafabre Jew Tsitkine Jew Roskirovitch Jew G. Sverdlov (Brother of president of the Central Executive Committee) Jew Biesenski Jew J. Blumkin (Count Mirbach’s assassin) Jew Alexandrovitch (Blumkin’s accomplice) Russian I. Model Jew Routenberg Jew Pines Jew Sachs Jew Daybol Latvian Saissoune Armenian Deylkenen Latvian Liebert Jew Vogel German Zakiss Latvian

Of these 36 Cheka officials, one was a Pole, one a German, one an Armenian, two were Russians, eight were Latvians, and 23 were Jews.

“Accordingly,” Wilton sums up, “there is no reason to be surprised at the preponderant role of Jews in the assassination of the Imperial family. It is rather the opposite that would have been surprising.”