Russia by 1951 - without Jews: Sharapov's Black-Hundred Utopia
Russia by 1951 - without Jews: Sharapov's Black-Hundred Utopia
Anonim

In 1901, the far-right economist and landowner Sergei Sharapov wrote Utopia In Half a Century. In it, he describes the ideal Black Hundred Russia in 1951. In particular, one of the main themes in the story, like all Black Hundreds, was occupied by the "Jewish question". Sharapov explains how, by the 1920s, Jews in Russia received equality and, with the support of Rothschild, took commanding heights in all spheres - economy, politics, culture, and even the army.

Further, the Russian people rise up to fight the Jews and by the beginning of the 1950s they have almost finally solved the “Jewish question”. One of the measures: not to buy anything from the Jews, not to hire them, not to have any relationship with them - in order to finally make them live like Russians, through black labor.

Sergei Sharapov was born in 1855 into the family of a large Smolensk landowner and nobleman. In the Russian-Turkish war of 1877-78 he went to the front as a volunteer. Then he is engaged in agriculture on his estate, writes economic works. In 1905 he became one of the co-founders of the Black Hundred “Union of Russian People”. He died in 1911.

It is symptomatic that the name of Sharapov is now called the Russian Economic Society, which is chaired by the patriotic economist Valentin Katasonov (author of such books as World Cabal, Jerusalem Temple as a Financial Center, The Road to an Electronic Concentration Camp).

In 1901, Sergei Sharapov published the collection Russia of the Future, which consisted of several utopian stories. One of them - In half a century. " As was often accepted in utopian works of that time, the main character falls asleep in due time, and wakes up in the future (in this case, half a century later, in Moscow in 1951). In this utopia, in particular, Sharapov describes how Russia had solved the "Jewish question" by that time.

A loud and drawn-out bell rang out. The members of the parish council took their places at a large table covered with blue cloth, everyone stood up, turning, facing the large icon of St. Nicholas surrounded by lamps, and sang in chorus the magnificent old troparion to the saint, "The Rule of Faith and the Image of Meekness."

Then they all sat down, and the head of the parish announced the meeting open.

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Everything was silent. The chairman got up and in short words outlined the essence of the issue in the form that the Duma had put it for discussion of parish meetings. It was about the completion of our national revival by eliminating the still very strong Jewish influence on city affairs, as well as about the struggle against the numerous and strong foreign element in Moscow, who did not belong to the new parish organization.

The head was preceded by a brief historical outline of the Jewish question in Russia. The beginning of the 20th century was marked, on the one hand, by the establishment of almost complete Jewish equality, on the other, by extremely strong and frequent Jewish pogroms throughout European Russia and even in Siberia, pacified everywhere by military force.

It began with the fact that in a difficult financial moment, under pressure from the Parisian Rothschild, in whose hands the regulator of the state credit of Russia was in fact, the Jewish settlement was abolished and Jews were allowed not only to settle in cities before the forbidden part of Russia, but also to buy land in villages, first in a limited amount and with the special permission of local authorities, then without any restrictions. The mass movement of Jews inside the country has risen.Almost not a single type of trade or industry remained that would not have been captured by them. This was followed by the destruction of the percentage of Jewish students in almost all secondary and higher educational institutions. For these two benefits, Rothschild gave us the opportunity to conclude two large metal loans.

The last benefit was the admission of Jewish officers to the service. In a very short time, all military and cadet schools were overwhelmed with them, and in many graduates the number of Jewish officers reached 60 and 70% of the total number of cadets produced. As the rights of the Jews expanded and they rapidly settled throughout Russia, buying up houses, land, founding factories, factories, newspapers, agencies and offices, the popular excitement grew against them, stifled by the recent bloody repressions, but every minute ready to express itself in the most harsh forms.

Decay has been revealed in our fine and gallant army. On the one hand, during the military pacification of the Jewish pogroms, the soldiers began to listen badly to the Jewish officers and expressed a desire to join the raging crowds, on the other hand, among the Jewish officers who held positions in the General Staff, there were several individuals who gave out our most important military secrets to foreign powers … Colonel Zilberstein sold the latest plan to mobilize our western border to one neighboring power, was tried and sentenced to death, but pardoned and only imprisoned in the fortress for life. In 1922, the professor of the military academy, General Mordukh Yocheles, also copied the plans of our two most important fortresses for the neighboring state, was caught, caught and hanged.

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For the first time, not without heavy hesitation, the government decided to take some measures, and in 1924 an order was issued, according to which the Jews should no longer have access to the General Staff, artillery and engineering troops. This caused an explosion of indignation throughout Europe, which at that time was already in complete submission to the Jews. There was a major split in our army, and the relationship between Russian officers and Jewish officers became extremely aggravated. Duels took place almost daily, and discipline fell.

A new series of terrible Jewish pogroms finished the job. The meek and gentle Russian people were irritated to such an extent by Jewish exploitation that in some cases it reached unheard-of atrocities. But the rights were given to the Jews, they had already been widely used, and it was impossible to take them back or re-establish the border of settled life. The government was completely powerless to cope with the Jewish question, which had become aggravated to the utmost limits.

The turn began with the great financial catastrophe that erupted in the second half of the 1920s. The speaker did not dwell on it in detail, but I realized that this catastrophe somehow untied our hands, and from that moment both our gradual liberation from the pressure of foreign exchange Jewry and our national revival began.

But the most powerful impetus on the path of this revival was the restoration of our ancient church-communal system. The beginning of this business was laid back in 1910 by the organization of the parish as a lower zemstvo and city unit and the restoration of the clergy elected by the parish.

This legislative measure was greeted with a burst of joy. For Orthodox Russian people, a fulcrum appeared, an alliance was restored, which had been abolished within two hundred years. Along with the almighty Jewish kagal, a closely-knit Orthodox organization appeared, represented by innumerable church communities. With the Jews, not a legislative, but a purely cultural struggle began, and in this struggle, for the first time in a long period of time, victory began to lean towards the side of the indigenous Russian people, who finally felt themselves to be the masters of their land.

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The question that the Moscow City Duma put for discussion of parish meetings was the following.Founded in 1939 specifically to combat the Jewish and foreign exploitation of Russia, the Svyataya Rus newspaper has supported tireless patriotic agitation for twelve years in the sense that Christians should not buy anything from Jews, not sell anything to them, not enter into any deals and relationships, isolate them in the public sense and force them to liquidate affairs and leave. In this way, Russian Poland was freed from the Jews, from where they all gradually migrated to Russia. And was not Poland at one time a true Canaan?

This sermon was a complete success, and the movement that began throughout Russia, completely peaceful and alien to any shade of violence, turned out to be more terrible for the Jews than the bloodiest pogroms. The parish organization and the correct formulation of public credit, given the abundance and cheapness of money, helped enormously in the struggle.

The Jews were beginning to lose ground. The parishes opened their own warehouses, workshops, shops. The check system, which itself entered life after the financial collapse and the complete disappearance of metallic money, made even the weakest independent and independent. No trickery and trading inventions helped. For the first time in their history, the Jews were forced to feed themselves, feed themselves by hand, and not by resourcefulness, since an organized society ceased to need their services every day. What was left to do?

Leave? But where? All of Europe was overcrowded. From Palestine, which was again captured by the Jews, they were zealously driven by the Arabs, Syrians, Greeks. And so, the mass adoption of Orthodoxy by Jews began, which gave one of the main and precious rights in time: the right to become a member of the parish.

This movement worried the native Russian people so much that the church government asked about the desirability and usefulness of such appeals, and the last local council of bishops of the Moscow region developed a special bill that was proposed to be submitted to the next session of the State Council. This project was to admit to baptism only those Jews whose sincerity of conversion would be attested by the parish meeting of delegates and, moreover, not earlier than five years after the petition was announced.

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But even this was not enough for the zealous defenders of the purity of the Russian people. It was proposed to new Christians not to extend the full rights of parish members, but only to their children. Another version of the bill demanded that a petition for each given Jew be accepted by the parish society itself, represented by 2/3 of all votes, for the church community to be accepted. It was obvious that under these conditions, a Jew, absolutely exceptional in his moral qualities, could be accepted as a member of the parish.

The chairman's speech ended. The floor was given to a lawyer, Professor Matveyev, one of the most influential parishioners and a free legal adviser of the parish. A modest-looking, not yet old man in large blue glasses arose and began ardently to argue the relevance and necessity of the new law.

With the terrible development of Jewish power and influence in Russia, only one parish showed its vitality in terms of resistance to Jews. Only one parish is not captured by them. The Jews who join us as our associates will contribute nothing but corruption, discord and dishonesty. After the successes achieved, will we again allow them to strengthen and take us into their hands? And now the danger is greater, as the Jews seek to penetrate our very citadel.

The speaker was objected that with the adoption of Christianity, even if not entirely sincere, but only out of need, the Jew leaves his national organization, breaks off his connection with it and, becoming a member of the Orthodox society, gradually dissolves in it.

- We heard it! An elderly man with a mane of thick black hair, who was sitting far from the table, spoke up.“But do not forget, gentlemen, that the struggle against the Jews is not a religious one, but a tribal one. This is the whole point. Mosaic Jew and Christian Jew, in my opinion, are one and the same. Religion will not change anything either in his views, or in his tastes, or in his way of acting. His blood is completely different from ours, as well as his psychology. Whether he is a member of our group or his own, he will always be one and the same element of destruction and decay for every country, for every society. Why bewilder yourself with deliberately untenable reasoning? We do not want to have Jews as members of our church community, we do not believe in the sincerity of their conversion, and amen! Let them stay outside of us and settle down as they want.

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A young councilor came out as a defender of the Jews. He said the following:

- Stand for a moment, gentlemen, and the Jewish point of view. Pay attention to what is being done in Moscow and evaluate the results. In almost all parishes there is a real war, although it is completely peaceful, but all the more merciless. Groups are formed, giving each other their word not to buy anything from the Jews and not to enter into any business relations with them. In just five years, nearly half of Jewish commercial affairs came to a standstill. Many of them were forced to sell their houses and land, because the apartments are unoccupied, and no one goes to rural work. What is left for the Jews to do? After all, you need to live! After all, such strikes as are now being organized against them everywhere are worse than medieval persecutions. If we are Christians not in words, but in deeds, we must be merciful and tolerant.

The professor could not resist and asked for the floor:

“These are all pathetic words,” he said. - And now, like fifty and a hundred years ago, the Jewish question is one and the same. Jews do not want to engage in productive and, in general, black labor, do not want to pull a common strap with Christians. They need domination, they need trade, they need light mental work, they need room for combinations and geshefts. Just as you do not force the wolf to eat grass, so do not force the Jew to work on an equal basis with us. Remember how not long ago we were suffocating in their grip and with what terrible efforts we were freed. Look back at what a terrible legacy remains from this unfortunate historical strip. Isn't all this enough for our admonition?

Having let everyone speak, the old priest wished to insert his own word of wisdom.

“Fighting fighting strife, my friends,” he said. - With the highest Christian love for everyone, one cannot condemn a person who, having complete freedom of action, goes, for example, to a Christian doctor and gives him a living and does not want to be treated by a Jewish doctor, condemning the latter to sit idle. I cannot condemn any of us, who make up this or another church society, for the fact that he does not want to admit into his environment, and this environment is our family, a person alien in spirit and blood only because this alien declared under pressure circumstances about accepting our faith. We cannot enter into his soul and check his sincerity, but, unfortunately, we already have too frequent examples of the disintegration of friendly and good parish life as a result of the emergence of Jews as equal members of the Orthodox family.

Jews now have full rights. All kinds of activity are open to them. The Russian people do not drive them out of their land. He only wants them to change, as much as possible, their nature, and not just their beliefs. And this nature will change only when there are no other ways of life for them, except for the same work that the entire Russian people carries. Let them go to earth, let them be altered spiritually, and then Christianity will not be just an external weapon for them to keep their current ways of life. But if they do not want this, let it be known to them from now on and forever that there will be no concessions to them, and all Orthodox Russia, as one person, will answer: we do not need you!

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There were shouts: "Yes", "not needed!" The Chairperson said a few words to conclude the debate.Then it was suggested that those who agree with the Duma project sit, those who disagree - stand up. The latter turned out to be only two out of 48 present: the orator who spoke after the professor and a thin, tall old man with a Semitic profile and a completely white beard. He was a Jewish pharmacist who had already for thirty years converted to Christianity out of deep conviction and accepted it when such a step promised absolutely no benefits.

I noticed this venerable man had a handkerchief in his hand. His eyes were wet. He cried.

The meeting ended with a choir singing, and we quietly parted. That evening my fate was decided. I was allocated by the city an allowance in the amount of 2,400 rubles for one year with complete freedom to look for an occupation and a place of residence. I decided to make a short trip to see the renewed Motherland and visit the places of my dear childhood."

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