The Jewish Ritual Murder of Tsar Nicholas II & the Romanovs

[R. Bryant]

Karl Radl


The murder of Tsar Nicholas II on the 17th July 1918 in the Ipatiev House (aka 'The House of Special Purpose') in Ekaterinburg is one of several significant events before, during and after the February and October Revolutions of 1917 that we can unequivocally ascribe to the jews. This will be the subject of a forthcoming article, but to get an idea of why this is so: a short summary is in order.

The murder of the Tsar Nicholas II of Russia and his family on the 17th July 1918 was indisputably lead and conducted by four people. The first; and the man who actually killed the Tsar, is Yakov Yurovsky: (1) a long-time Bolshevik activist and also an individual who was then steadily rising through the ranks of the Cheka. (2) Yurovsky was also the man who served as the last; as well as the harshest, gaoler of the Romanovs in addition to possibly being a young protégée of Joseph Stalin. (3)

The second is a man who called himself Filipp Goloschekin, but in actuality his real name (as opposed to his party name) was Isay Isaakovich. (4) He was Sverdlov's envoy to the Urals Regional Soviet; headed by a lackluster local Bolshevik named Beloborokov, and was the man who controlled the decisions and behaviour of the Soviet. (5) Goloschekin was no new figure to the Bolshevik party given that he had sat on the Central Committee of the Russian Social Democratic Party (that was later to split forming both the Bolsheviks and the Mensheviks) along with Lenin in 1909 and 1912. (6)

Goloschekin; as the head of the regional Cheka, (7) was Yurovsky's direct superior and the man who it was who deliberately brought the Romanovs into his power with; in all probability, the wish; as well as the means, to kill them. (8) It was who had masterminded the unanimous vote of the Urals Regional Soviet to kill the Tsar with all possible speed on the 29th June 1918 (9) as well as who left on the 3rd June 1918 to meet with his Bolshevik superiors in Moscow (Sverdlov and Lenin respectively [who are the other two responsible parties]) (10) to discuss what should be done with the Tsar. (11)

When he returned on the 12th July Goloschekin brought verbal orders from Sverdlov and Lenin to murder the Tsar, which would give them plausible deniability and allow them to cast the brutal murder of the Romanovs as being the independent act of Goloschekin and Yurovsky, which was how the event was subsequently portrayed by obedient Soviet historians. (12)

As Service has noted Lenin's reasoning behind the murder maybe simply summed up as follows:

'He exterminated Romanovs because they had misruled Russia. But he also turned to such measures because he enjoyed – really enjoyed – letting himself loose against people in general from the ancien regime.' (13)

What Service leaves out is that Lenin had a special reason to hate Nicholas II; aside from his overt rationalization of class war, given that Lenin was partly jewish (14) and Nicholas II had overseen a major effort to fight against the jews and jewish power in the Russian Empire. (15) It is difficult to conceive of Lenin's homicidal nature towards the Romanovs; who had also hanged his brother (after all jews supplied most of the leadership and supporters of left wing revolutionary parties in pre-Bolshevik Russia), (16) without thinking that at least part of it was because he was himself the grandchild of a jew.

Yakov Sverdlov; who was the 'man behind the curtain' of Lenin's government and in many ways its true architect, (17) is well-known to have been jewish and to have had; like Lenin, a fanatical hatred of the Romanovs (18) that was almost unique to jewish revolutionaries. (19) Less well-known is the fact that Goloschekin; as observant readers may have guessed from his real name, was jew who had trained to be a dentist (20) and Yurovsky was the staunchly jewish grandson of a well-regarded Polish rabbi. (21)

This then gives us the decision tree in relation to just who decided to murder the Romanov family (it is worth remembering that the Bolsheviks murdered the Tsar's brother; Grand Duke Mikhail, on the 12th/13th June (22) as well as 6 other close relatives of his the night after at Alapaevsk in the northern Urals) (23).

What this decision tree looks like is as follows:

Vladimir Lenin
(Part-Jewish Head of the Soviet State)

Ordered

Yakov Sverdlov
(Jewish Chair of the Bolshevik Central Executive Committee)

Ordered

Filipp Goloschekin
(born as Isay Isaakovich)
(Jewish Member of the Presidium of the Urals Regional Soviet and de facto Head of the Urals Cheka)

Ordered

Yakov Yurovsky
(Jewish Head of 'The House of Special Purpose' and member of Ekaterinburg Cheka)

Who then murdered the Tsar and his family on 17th July 1918.

That means that at no stage did the decision to execute the Romanovs go through an individual who was not jewish, which necessarily informs us that the murder of the Tsar Nicholas II, his direct and his extended family between 12th June and 18th July 1918 can be decisively and exclusively be assigned to the jews.

This naturally hasn't stopped attempts to downplay the jewish role as was the case as early as 1920 (24) as well as in recent works (25) however the spirit of sadistic jewish vengeance (it is worth remembering that the Romanovs were not killed quickly but rather slowly as they were both shot and bayoneted repeatedly taking quite some time to die) (26) that pervades this historical episode is obvious to even the most philo-Semitic of readers.

There are however two anti-Semitic traditions that describe this murder as a jewish ritual murder. We should note that this term has been fraught with epistemological issues ever since it was coined by Henri Desportes in the late 19th/early 20th century in part because it tends to be used as a overarching term to describe several different and distinct phenomena. (27) For our purposes it is enough to label a jewish ritual murder as any murder committed by an individual by a jewish person for an explicit or implicit ritual purpose whether related to Judaism or not.

The first of these traditions is based on the original investigation of what happened to the Tsar and his family by Boris Sokolov. Sokolov concluded; somewhat correctly, that the bodies of the Tsar and his family had been dismembered to an extent, while General Dietrichs (who had retaken Ekaterinburg soon after they had been murdered) and Iliodor the Monk (28) added an additional detail in so far as; according to them, the heads of the Tsar and his family had been severed, pickled and taken back to Moscow for Trotsky to perform an obscure jewish ritual on before they were destroyed by fire. (29)

This would; if true, have meant that the Tsar and his family were subject to a jewish ritual murder: however when the bodies of the Romanov family were located, disinterred and examined in 1991 when it was discovered that all the family had kept their heads (30) (and their identities were once more confirmed in 2008 by genetic testing). (31)

In addition Trotsky; as well as Moises Uritsky [the head of the Petrograd Cheka] (who remember were also both jews), were competing with Sverdlov and Goloschekin over the solution to the problem of the Romanov family. Trotsky and Uritsky wanted a revolutionary trial followed by an execution as in the French Revolution, while Sverdlov and Goloschekin didn't want this in part because it would hand Trotsky a huge amount of influence and power. (32)

It would not make sense for Yurovsky; who was Goloschekin's subordinate not Trotsky's, to have done this given the power politics thus described. We also find no mention of such a behaviour in Yurovsky's secret report written for the Cheka in 1920 (which he surely would have mentioned at least decapitating the bodies and pickling the heads had he done so) or his formal historical account for the USSR's official historians in 1934.

Thus on that score then there is no case for the Romanov family being decapitated, their heads being pickled and then Trotsky performing arcane jewish rituals on them in Moscow.

The second anti-Semitic tradition on this score is related to some graffiti found on the wall of the cellar in which the Romanovs were murdered by Yurovsky. This graffiti; which Telberg and Wilton called a 'mysterious inscription', (33) is usually alleged to be a jewish inscription (or occasionally an 'occult' one). This is unfortunately no true either as the letters are not Aramaic, Hebrew or Yiddish and it takes quite some imagination to see them as being such. If anything they appear to be meaningless scrawls or doodles.

Yet more counts against a jewish origin for this inscription considering that we are told by Captain Francis McCullagh (who was with General Dietrichs at the time of the re-taking of Ekaterinburg) that the walls of Ipatiev House were covered in various scrawls and pornographic graffiti (34) as the guards were often drunk. Even Telberg and Wilton mention the fact that they saw other inscriptions: one a verse from the book of Daniel as well as a swastika drawn by Empress Alexandra before she died. (35)

If we understand that were was graffiti all over the house and that the 'mysterious inscription' isn't just a lone bit of writing on the wall in the cellar: then it is clear that this clearly is not evidence of a jewish ritual murder either because it isn't an isolated bit of graffiti but part of a large amount of scrawls and doodles.

What is however evidence of such is the holistic jewishness of the murder from the decision-making to the killing operations. This; combined with the savagery of the killings, gives us a secular ritual in the form of ideological-spiritual catharsis through ritual desecration in the service of a political religion (Marxism-Leninism). This is shown by the ritual degradation that the Tsar's family was subject to before the murder, (36) the ritualistic savagery of the killing and also the desecration of the bodies afterwards in addition to the brutality of the methods of body disposal attempted (burning them, hacking them up, throwing them down a mine shaft and then pouring sulphuric acid on them).

The indisputably jewish nature of this operation then makes this ritualistic murder into what can be reasonably termed: a modern jewish ritual murder.


References

(1) Andrew Cook, 2011, 'The Murder of the Romanovs', 1st Edition, Amberley: Stroud, p. 162
(2) Helen Rappaport, 2009, 'Ekaterinburg: The Last Days of the Romanovs', 1st Edition, Random House: London, p. 33
(3) Ibid, p. 32
(4) Ibid, p. 130
(5) Ibid, p. 131
(6) Ibid.
(7) Ibid.
(8) Cook, Op. Cit., pp. 147-149
(9) Rappaport, Op. Cit., p. 41
(10) Orlando Figes, 1997, 'A People's Tragedy: The Russian Revolution 1891-1924', 1st Edition, Pimlico: London, p. 638; Robert Service, 2003, 'A History of Modern Russia: From Nicholas II to Putin', 2nd Edition, Penguin: New York, p. 107; Robert Service, 2011, 'Spies & Commissars: Bolshevik Russia and the West', 1st Edition, MacMillan: Basingstoke, pp. 120-121
(11) Robert Massie, 2000, [1967], 'Nicholas & Alexandra', 1st Edition, Phoenix: London, p. 489
(12) Service, 'Spies', Op. Cit., p. 120
(13) Robert Service, 2000, 'Lenin: A Biography', 1st Edition, MacMillan: Basingstoke, p. 364
(14) For more information see the following article: http://semiticcontroversies.blogspot.co ... ewish.html
(15) For a useful summary see Benjamin Pinkus, 1988, 'The Jews of the Soviet Union: The History of a National Minority', 1st Edition, Cambridge University Press: New York, pp. 23-33
(16) Robert Service, 2007, 'Comrades: Communism: A World History', 1st Edition, MacMillan: Basingstoke, pp. 136-137
(17) Rappaport, Op. Cit., pp. 104-105
(18) See Leon Trotsky's diary quoted in Figes, Op. Cit., p. 638
(19) Indicated by the decision not to use ordinary Russian revolutionaries or Cheka units to kill the Romanovs, but rather a special unit of 3 long established fanatical members of the Cheka with a unit of predominately non-Russian mercenaries as a reserve force. See Cook, Op. Cit., pp. 158-163 as well as Figes, Op. Cit., p. 640
(20) Rappaport, Op. Cit., p. 130
(21) Ibid, pp. 31-32; Figes, Op. Cit., p. 640
(22) Rappaport, Op. Cit., p. 38
(23) Figes, Op. Cit., p. 641
(24) George Gustav Telberg, Robert Wilton, 1920, 'The Last Days of the Romanovs', 1st Edition, George Doran: New York, pp. 377-378
(25) See the notable omission of Yurovsky and Goloschekin's jewishness in Pinkus, Op. Cit.; as well as Cook's attempts to ascribe all mentions of the complete jewishness of the decision-making and operative elements of the Tsar to 'paranoid conspiracy theories' (Cook, Op. Cit., pp. 28; 172-173)
(26) William Henry Chamberlain, 1987, 'The Russian Revolution', Vol. II, 1st Edition, Princeton University Press: Princeton, p. 91
(27) Although I strongly disagree with the conclusions of his argument on this score; a good run-down of the problems with Desportes' wide terminology can be found in Darren O' Brien, 2011, 'The Pinnacle of Hatred: The Blood Libel and the Jews', 1st Edition, The Hebrew University Magnes Press: Jerusalem, pp. 63-67
(28) See Nicholas Riasanovsky, 1993, 'A History of Russia', 5th Edition, Oxford University Press: New York, pp. 481-182
(29) Cook, Op. Cit., pp. 170-172; 174
(30) Ibid, pp. 180-181
(31) Ibid, pp. 221-227
(32) Ibid, p. 149; Rappaport, Op. Cit., pp. 140-143; Service, 'Spies', Op. Cit., p. 121
(33) Telberg, Wilton, Op. Cit., p. 408
(34) Cook, Op. Cit., p. 213
(35) Telberg, Wilton, Op. Cit., pp. 407-408
(36) Cook, Op. Cit., pp. 203-205

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