We replaced the posted podcast on Tuesday August 23rd at 9:30 AM EST. Some words were truncated in diverse places throughout the original podcast, due to technical differences in the processing. The new file repairs the problems.
Click here for a PDF copy of The Protocols and World Revolution
The Protocols of Satan, Part 9: Rule of the Brambles
After spending eight segments of this program presenting introductory material in an endeavor to help establish the veracity of the claims of legitimacy for the so-called Protocols of the Learned Elders of Zion, which we prefer to call the Protocols of Satan, we are finally approaching a presentation of the material in the Protocols themselves. We have chosen to do this using the translation found in the book The Protocols and World Revolution attributed to Boris Brasol, and published in Boston in 1920 by Maynard, Small & Co. [We will attach a PDF copy of the book to this program when it is posted at Christogenea.] This translation is of course somewhat different than the one which is posted at our Mein Kampf Project at Christogenea, which was made by the British journalist Victor Marsden. However when we began comparing it with the translation of Marsden, we found it preferable to read. As we proceed through the Protocols, we will make note of any significant differences in meanings between the two translations, if indeed we notice them and find them worthy of note.
But before we proceed, we would like to present just some of the material found in the Introductory Statement of The Protocols and World Revolution, which is important in order to set the historical backdrop for these publications of the Protocols. The Russian Empire had only recently been conquered from within by World Jewry, and fears in the East were that the Jews would take the rest of the world in that same manner as they had Russia. Americans, and most of the West, were kept oblivious of the real truth of the situation by their own Jewish-controlled press.
As early as 1901, in a book entitled The Great within the Small, and the Antichrist as a Political Possibility in the Near Future, Sergei Nilus, who was a pious Russian Christian, was writing about the Jewish threat to Christendom. In 1905, after having obtained a copy of the Protocols, he published them in a second edition of his book. This edition he then distributed among the highest officials of the empire, to no avail. Then subsequent editions were printed in 1911 and in 1917, on the eve of the Bolshevik Revolution, where he had changed the title to the more alarming “He is at the Doors!” After the Bolshevik Revolution, the copy of the Protocols published by Nilus were translated into English by both Marsden and Brasol. Marsden was a British journalist in Russia who barely escaped the terror of the Jewish regime after suffering a long period of imprisonment, and Brasol was a Russian army officer who was fortunate enough to have been in America, and able to stay there, when the Bolshevik Revolution took place.
As a digression, Boris Brasol had taken part in the prosecution of a Jew named Menahem Beilis in a famous blood libel case, which was conducted fin Kiev rom 1911 through 1913. If he were caught in Russia he would certainly have been at the top of the lists of those who were executed. We have a record of the Beilis Affair posted at Christogenea, at the Saxon Messenger, titled Ritual Murder in Kiev. Beilis was assuredly guilty, but Jewish money was able to exonerate him at that time. The Jewish press in America took advantage of the notoriety of the case to gain sympathy for Jews abroad through the usual accusations of antisemitism and cries of oppression. Justinas Pranaitis, the Catholic priest famous in certain circles in the West for his book, The Talmud Unmasked, served as an expert witness in the case against the practices of Judaism. The novelist Maxim Gorky, a so-called Russian atheist and later a close friend of Vladimir Lenin, wrote abroad in defense of the Jew, as did a host of other more-or-less famous and presumably Russian or Ukrainian authors, most of whom had lucrative careers in writing or politics after the Bolshevik Revolution.