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The Khazars, part 18 COMPOSITION OF IMMIGRANT KHAZAR COMMUNITIES We have discussed numbers, now let us look at the social structure and composition of the Khazar immigrant community. The first impression one gains is a striking similarity between certain privileged positions held by Khazar Judaists in Hungary and in Poland in those early days. Both the Hungarians and Polish sources have referred to the Judaists employed as mintmasters, administrators of the royal revenue, controllers of the salt monopoly, tax-collectors and “money-lenders”--i.e. BANKERS. This parallel suggests a common origin of those two immigrant communities; as you can trace the origins of the bulk of Hungarian Judaists to the Magyar-Khazar nexus, the conclusion seems self-evident. The early part played by immigrant Judaists in the two countries was reflected in the budding economic life. It is not surprising, since foreign trade and the levying of customs duties had been the Khazars‟ principal source of income in the past. They had the experience which their new hosts were lacking and the blood-thirsty callousness to perform. It was only logical that they were called in to advise and participate in the management of the finances of court and nobility. It is also reasonable that the same type of compassionless beings be called in to run America and the other world governments. The coins minted in the twelfth and thirteenth centuries with Polish inscriptions in Hebrew lettering are seemingly bizarre relics of those activities. Some of the coins bear the name of a king but others are inscribed “From the House of Abraham ben Joseph the Prince” or simply show a word of benediction such as “Luck” or “Blessing”. Hungarian sources also speak of the practice of minting coins from silver provided by Judaist owners. However--in contrast to Western Europe--finance and commerce were far from being the only fields of Jewish activity. Some rich emigrants became landowners in Poland as Count Teka was in Hungary. This is exactly that which happened in Germany where the “Jews” ended up owning a major portion of Germany. This, in fact, is the major cause of the Second World War--a law was passed saying that one must be a native German to purchase property--but that is yet another story. In Poland, Judaist land-holdings comprised whole villages of “Judaist” farmers in the vicinity of Breslau before 1203, and in the early days there were Khazar  peasants in considerable numbers, as the ancient Khazar “place-names” show. The Karaite records mentioned before, show how some of the villages came into being. They relate how Prince Vitold settled a group of Karaite prisoners-of-war in “Krasna”, providing them with houses, orchards and land to a distance of one and a half miles (Krasna is identified with the Judaist small town Krasnola in Podolia). Farming, however, held no future for this Judaist community. There were several reasons for this. The rise of feudalism in the fourteenth century gradually transformed the peasants of Poland into serfs, forbidden to leave their villages, deprived of freedom of movement. At the same time, under the joint pressure of the ecclesiastic hierarchy and the feudal landlords, the Polish Parliament in 1496 forbade the acquisition of agricultural land by Judaists. But the process of alienation from the soil started long before that. Apart from the specific causes mentioned, religious discrimination, combined with the degradation of the free peasants into serfs-- the transformation of the predominantly agricultural nation of Khazars into a predominantly urban community reflected a common phenomenon in the history of migrations. Faced with different climatic conditions and farming methods on the one hand, and on the other with unexpected opportunities for an easier living offered by urban civilization, immigrant populations change their occupational structure within a few generations. The offspring of Abruzzi peasants in the New World became waiters and restauranteurs, the grandsons of Polish farmers might become engineers or psychoanalysts--the opposite process of colonists settling on virgin soil applies to migrants from more highly developed to under-developed regions. However, the transformation of Khazar Judaism into Polish Judaism did not entail any brutal break with the past, or loss of identity. It was a gradual, organic process of change, which preserved some vital traditions of Khazar communal life (kibbutz?) in their new country. This was mainly achieved through the emergence of a social structure, or way of life, found nowhere else in the world -- PJ 29 -- pag. 74 Diaspora: the Judaist small town, in Hebrew ayarah, in Yiddish shtetl, in Polish miastecko. All three designations are diminutives, which, however, do not necessarily refer to smallness in size for some of the towns were quite big, but rather does refer to the limited rights of municipal self-government they enjoyed. The shtetl should not be confused with the ghetto. The latter consisted of a street or quarter in which Judaists were compelled to live within the confines of a Gentile town. It was, from the second half of the sixteenth century onward, the universal habitat of Judaists everywhere in Christian, and most of the Muslim, world. Most of these limitations, however, were rigidly self-imposed! The ghetto was surrounded by walls, with gates that were locked at night. It gave rise to claustrophobia and mental inbreeding, and also to a sense of relative security in time of trouble as the groups were likely to have for they were warring people--eye for eye, etc. Since it could not expand in size, the houses were tall and narrow, and permanent overcrowding created deplorable sanitary conditions. It took great spiritual strength for people living in such circumstances to keep any measure of self-respect and not many of them did. The shtetl, on the other hand, was an entirely different proposition--a type of settlement which, as already said, existed only in Poland-Lithuania and nowhere else in the world. It was a self-contained country town with an exclusively or predominantly Judaist population. The shtetl‟s origins date back to the thirteenth century, and represent the missing link between the market towns of Khazaria and the Judaist settlements in Poland. The economic and social function of the semi-rural, semi-urban agglomerations were similar in both countries. In Khazaria, and later in Poland, provided a network of trading posts or market towns which mediated between the needs of the big towns and the countryside. They had regular fairs at which sheep and cattle, alongside the goods manufactured in the towns and the products of the rural cottage industries were sold or bartered; at the same time they were the centers where artisans plied their crafts, from wheelwrights to blacksmiths, silversmiths, tailors, Kosher butchers, millers, bakers and candlestick-makers (literally). There were also letter-writers for the illiterate, synagogues for the faithful, inns for travelers, and a heder--Hebrew for “room”, which served as a school. There were itinerant story-tellers and folk bards and many of their names have been preserved, traveling from shtetl to shtetl in Poland and earlier, in Khazaria. It is a good time to look closely at the story-tellers among Oriental people in your own current time. Some particular trades became virtually a Judaist monopoly in Poland. One was dealing in timber--which must tell you that timber was the chief building material and an important export in Khazaria; another was “transport”. The dense net of shtetls made it possible to distribute manufactured goods over the entire country by means of the superbly built Judaist type of horsecart. The preponderance of this kind of transport, especially in the east of the country, was so marked--amounting to a virtual monopoly--that the Hebrew word for carter, ba‟al agalah (literally: “master of the cart”) was incorporated into the Russian language as balagula. Only the development of the railway in the second half of the nineteenth century led to a decline in this trade. This specialization in “coach”-building and cartering could certainly not have developed in the closed ghettoes of Western Judaists; it unmistakably points to a Khazar origin. The people of the ghettoes were sedentary, while the Khazars, like other semi-nomadic people, used horse or ox-drawn carts to transport their tents, goods and chattel--including royal tents the size of a circus, fit to -- PJ 29 -- pag. 75 accommodate several hundred people. They certainly had the ability to negotiate the roughest tracks in their new country. Other specifically Judaist occupations were inn-keeping, the running of flour mills and trading in furs--none of them found in the ghettoes of Western Europe. Such, in broad outlines, was the structure of the Judaist shtetl in Poland. Some of its features could be found in old market towns in any country; others show a more specific affinity with what you already know--little though it might have seemed--about the townships of Khazaria, which were the prototypes of the Polish shtetl. To these specific features must be added the “pagoda-style” of the oldest surviving wooden shtetl synagogues dating from the fifteenth and sixteenth centuries, which is totally different from both the native style of architecture and from the building style adopted by Western Jews and replicated later on in the ghettoes of Poland. The interior decoration of the oldest shtetl synagogues is also quite different from the style of the Western ghetto; the walls of the shtetl synagogue were covered with Moorish arabesques, and with animal figures characteristic of the Persian influence found in Magyar- Khazar artifacts and in the decorative style brought to Poland by Armenian immigrants. Why am I taking so much time on what appears to be information of no value? Because you ones continually denounce the Truth and want “proof”. You really do not for you want another to do your work for you, but you are going to get it anyway so that when we come to current times--you will STOP YOUR CONFOUNDED DENIALS! The traditional garb of Polish Judaists is also of unmistakably Eastern origin. The typical long silk kaftan was an imitation of the coat worn by the Polish nobility, which itself was copied from the outfit of the Mongols in the Golden Horde--fashions travel across political division; but you know that kaftans were worn long before that by nomads of the steppes for we have also described it. The skull-cap (yarmolka) is worn to this very day by orthodox Judaists--and by the Uzbeks and other Turkish people in the Soviet Union. On top of the skull-cap men wore the streimel, an elaborate round hat rimmed with fox-fur, which the Khazars copied from the Khasaks--or vice versa. As already mentioned, the trade in fox and sable furs, which had been flourishing in Khazaria, became another virtual Judaist monopoly in Poland. As for the women, they wore, until the middle of the nineteenth century, a tall white turban, which was an exact copy of the Jauluk worn by Khasak and Turkish women. Nowadays orthodox Judaist women (Jewesses) have to wear, instead of a turban, a wig made of their own hair, which is shaved off when they get married. One might also mention in this context--though somewhat dubiously--the Polish Judaists‟ odd passion for gelfilte (stuffed) fisch, a national dish which the Polish Gentiles adopted. “Without fish,” the saying went, “there is no Sabbath.” I believe that all of you nice people can find this dish in the markets marked as Kosher. It was derived from life on the Caspian, where fish was the staple diet. Life in the shtetl is celebrated with much romantic nostalgia in “Jewish” literature and folklore and thus you can find pretty accurate confirmation as to detail. The Sabbath was joyously celebrated and is interesting to note: Wherever one is, he will try to reach home in time to greet the Sabbath with his own family. The peddler traveling from village to village, the itinerant tailor, shoemaker, cobbler, the -- PJ 29 -- pag. 76 merchant off on a trip, all will plan, push, hurry, trying to reach home before sunset on Friday evening. As they press homeward, the shammes calls through the streets of the shtetl, “Judaists to the bathhouse!” A functionary of the synagogue, the shammes is a combination of sexton and beadle. He speaks with an authority more than his own, for when he calls “Judaists to the bathhouse”, he is summoning them to a commandment. The most vivid evocation of life in the shtetl is the surrealistic amalgam of fact and fantasy in paintings and lithographs where biblical symbols appear side by side with the bearded carter wielding his whip and wistful rabbis in kaftan and yarmolka. I suppose you would look upon this as a weird community as you look back in retrospect--but, dear ones, it is typical of a living still in existence--did you take a good look at the Kurds as they are now portrayed in the news? These ones can hardly even imagine what your lives are like--it can be no different than might be your dreams and imaginings of spacecraft and mother ships. The communities reflected their weird origins. Some of the earliest small-towns were founded by prisoners-of-war--such as the Karaites of Troki--whom Polish and Lithuanian nobles were anxious to settle on their empty lands. But the majority of these settlements were products of the general migration away from the “wild fields” which were turning into deserts. After the Mongol conquest when the Slav villages wandered westward, the Khazar shtetls went with them. The pioneers of the new settlements were rich Khazar traders who constantly travelled across Poland on the much frequented trade routes into Hungary. The Magyar and Kabar migration in Hungary blazed the trail for the growing Khazar settlements in Poland: it turned Poland into a transit area between the two countries with Judaist communities. Thus the traveling merchants were familiar with conditions in the prospective areas of resettlement, and had occasion to make contact with the landowners in search of tenants. The landlord would enter into an agreement with such rich and respected Judaists as would settle on his estate and bring in other settlers. They would, as a rule, choose people from the place where they had lived. These colonists would be an assorted lot of farmers, artisans and craftsmen, forming a more or less self- supporting community. Thus the Khazar shtetl would be transplanted and become a Polish shtetl. Farming would gradually drop out, but by that time the adaptation to changed conditions would have been completed--exactly as in “Israel” (Palestine) this very day! The nucleus of modern Jewry thus has followed exactly the old recipe: strike out for new horizons, take them over--and stick together while pushing others out and including only those who will “vote” for you. History never changes, my friends--and mostly neither do the players. Let us take this off the machine lest it get too long for the chapter. Thank you. Hatonn to stand-by. -- PJ 29 -- pag. 77 ---------------------- WHO WERE THESE KHAZARS’? Who were these remarkable people--remarkable as much by their power and achievements as by their conversion to a religion of outcasts? The descriptions that have been spread around to you originate in hostile sources, and must not be taken as truth for the deliberate deceit began long before you can count. An Arab chronicler makes an interesting statement: As to the Khazars, they are to the north of the inhabited earth towards the 7th clime, having over their heads the constellation of the Plough. Their land is cold and wet. Accordingly their complexions are white, their eyes blue, their hair flowing and predominantly reddish, their bodies large and their natures cold. Their general aspect is wild.” It is obvious that after a century of warfare, this Arab writer had no great sympathy for the Khazars. Nor had the Georgian or Armenian scribes, whose countries, of a much older culture, had been repeatedly devastated by Khazar horsemen. A_Georgian chronicle, echoing an ancient tradition, (PAY ATTENTION!) WITH THE HOSTS OF GOG AND MAGOG-“ WILD MEN WITH HIDEOUS FACES AND THE MANNERS OF WILD BEASTS, EATERS OF BLOOD”. An Armenian writer refers to „..the horrible multitude of Khazars with insolent, broad, lashless faces and long falling hair, like women”. Lastly, the Arab geographer Istakhri, one of the main Arab sources, has this to say: “The Khazars do not resemble the Turks. They are black- haired, and are of two kinds, one called the Kara-Khazars, (Black Khazars) who are swarthy verging on deep black as if they were a kind of Indian, and a white kind (Ak-Khazars) (Ashkanazi), who are strikingly handsome.‟ (Movie stars and politicians, perhaps?) The latter is more flattering, but ONLY adds to the confusion. For it was customary among Turkish peoples to refer to the ruling classes or clans as “white”, to the lower strata as “black”, and thus you can see how “terminology” is of tremendous importance in deciphering truth. Thus there is no reason to believe that the “White Bulgars: where “whiter” in color than the „Black Bulgars”, or the “White Huns” (the Ephtalites) who invaded India and Persia in the fifth and sixth centuries were of fairer skin than the other Hun tribes which invaded Europe. Istakhri‟s black-skinned Khazars--as much else in his and his colleagues‟ writings--were based on hearsay and legend, and you are none the wiser regarding the Khazars‟ physical appearance, or their ethnic origins. The last question can only be answered in a most vague fashion from historical documentations. But it is equally frustrating to those who inquire into the origins of the Huns, Alans, Avars, Bulgars, Magyars, Bashkirs, Burtas, Sabirs, Uigurs, Saragurs, Onogurs, Utigurs, Kutrigurs, Tarniaks, Kotragars, Khabars, Zabenders, Pechenegs, Ghuzz, Kumans, Kipchaks, and dozens of other tribes -- PJ 39 -- pag. 15 of people who at one time or another in the lifetime of the Khazar Kingdom passed through the turnstiles of those migratory playgrounds. Even the Huns, of whom you know much more, are of uncertain origin; their name is derived from the Chinese Hiung- nu, which designates warlike nomads in general, while other nations applied the name Hun in a similarly indiscriminate way to nomadic hordes of all kinds, including the “White Huns” mentioned above, the Sabirs, Magyars and KHAZARS. Note that while the British at the time of World War I used the term “Hun” in the same pejorative sense, in Hungary schoolchildren were taught to look up to “our glorious Hun forefathers” with patriotic pride. Attila is still a popular first name in that area and a very exclusive “rowing club” in Budapest was called “Hunnia”. In the first century AD, the Chinese drove these disagreeable Hun neighbors westward, and thus started one of those periodic avalanches which swept for many centuries from Asia towards the West. From the fifth century onward, many of these westward- bound tribes were called by the generic name of “Turks”. The term is also supposed to be of Chinese origin (apparently derived from the name of a hill) and was subsequently used to refer to all tribes who spoke languages with certain common characteristics--the “Turkic” language group. Thus the term Turk, in the sense in which it was used by medieval writers--and often also by modern ethnologists--refers primarily to language and not to race. In this sense the Huns and Khazars were “Turkic” people (but not the Magyars, whose language belongs to the Finno-Ugrian language group). The Khazar language was supposedly a Chuvash dialect of Turkish, which still survives in the Autonomous Chuvash Soviet Republic, between the Volga and the Sura. The Chuvash people are actually believed to be descendants of the Bulgars, who spoke a dialect similar to the Khazars. From this original language integrated into the more recently accepted Arab/Hebrew dialect--came YIDDISH”. Do you feel the trail getting hotter and hotter? The origin of the original name “Khazar”, and the modern derivations to which it gave rise, came from the Turkish root gaz, “to wander”, and simply means “nomad”. And now, hold your breath: the really interesting derivations from it are the Russian Cossack and the Hungarian Hussar--both signifying martial horsemen; and also the German KETZER--“HERETIC, I.E.: JEW!” I would herein say that this information has GREAT IMPACT on what is going on in your world this day! -- PJ 39 -- pag. 16 ------------------------- ANOTHER "DEFINITION" OF KHAZAR I am now flooded with input regarding the Khazars as well as historical data and "integration with Zionists", etc. I still receive total denial of such a group as well. Therefore, I shall ask Dharma to reprint a letter (in part) from a Canadian friend who simply went to the Encyclopaedia Britannica, Vol 13, page 362. It seemed to be a brief way to establish whether or not these people existed and approximately when. There was shock to find that there was actually quite a write-up, and it is herein shared with all. After all, the Encyclopaedia Britannica is Elite-established and controlled so it becomes even more interesting at what is said herein. It is also the Elite of the Encyclopedias. -- PJ 41 -- pag. 54 QUOTE: KHAZARS (Known by many names but predominantly as Chozars, Akatziroi, Khazirs, Khwalisses, and Ugri Bielli). An ancient people who occupied a prominent place amongst the secondary powers of the Byzantine state-system. They were the organizers of the transit between the Black Sea and the Caspian, the universal carriers between East and West. The area under their control varied greatly, but the normal Khazaria may be taken as the area between the Caucasus, the Volga, and the Don, with the outlying province of the Crimea (Little Khazaria). History--Amidst the white race of the steppe the Khazars can be first historically distinguished at the end of the 2nd Century A.D. They burst into Armenia with the Barsileens, A.D. 198. They were repulsed and attacked in turn. The pressure of the nomads of the steppe, the quest of plunder or revenge, these seem the only motives of these early expeditions; but in the long struggle between the Roman and Persian empires, of which Armenia was often the battlefield, and eventually the prize, the attitude of the Khazars  assumed political importance. Armenia inclined to the civilization and ere long to the Christianity of Rome, whilst her Aracid princes main-tained an inveterate feud with the Sassanids of Persia. It became, therefore, the policy of the Persian kings to call in the Khazars in every collision with the empire (200-350). During the 4th century, however, the growing power of Persia culminated in the annexation of eastern Armenia. The Khazars, endangered by so powerful a neighbour, passed from under Persian influence into that remote alliance with Byzantium which thenceforth characterized their policy, and they aided Julian in his invasion of Persia (363). Simultaneously with the approach of Persia to the Caucasus the terrible empire of the Huns sprang up among the Ugrians of the northern steppes. The Khazars, straitened on every side, remained passive till the danger culminated in the accession of Attila (434). The emperor, Theodosius, sent envoys to bribe the Khazars to divert the Huns from the empire by an attack upon their flanks but there was a Hunnic party amongst the Khazar chiefs. The design was betrayed to Attila, and he extinguished the independence of the nation in a moment. Khazaria became the appanage of his eldest son and the centre of government amongst the eastern subjects of the Hun (448). Even the iron rule of Attila was preferable to the time of anarchy that succeeded it. Upon his NEXT PAGE