Jewish Sexual Predators: John Henry Mackay and Benedict Friedlander
A Case Study of the Jewish Role in Promoting Homosexual Paedophilia in Twentieth Century Germany
John Henry Mackay - a second- or third-rate anarchist ‘intellectual’ depending how you want to look at him - is a rather unknown figure even inside the secret world of homosexuals and not the best known figure among anarchists either. However, Mackay’s friends and correspondents like Friedrich Ebert, Emma Goldman, Benjamin Tucker and Magnus Hirschfeld are well-known to many.
In spite of the title of this article: Mackay was not actually jewish and was born to a Scottish father and a German mother. Neither of whom had any jewish ancestry as far as I can discover. The interest for us comes from Mackay’s contacts and supporters: many of whom were jews and, as I have said, fairly well known both in their own day and to students of history today.
Mackay was a sexual predator and to be precise a pederast. His choice of victim was male and usually between thirteen and fifteen. (1) Mackay used to hang around the streets, popular sources of amusement and public swimming pools (particularly in and around Berlin) to find his victims whom he would then approach and try to persuade the victim that they were desperate to be raped by him. (2)
Mackay would also spend considerable amounts of money to gain the trust of the mothers of his victims by giving them clothes, paying for some of their son’s schooling etc. (3) It is thus positively revolting that the then President of Germany Friedrich Ebert offered Mackay ‘100,000 marks’ as a gift from the German state for his literary activities. (4) This in spite of the Prussian Police’s strong (and correct) suspicion that Mackay had been publishing paedophilic and pederast propaganda through his jewish publisher: Bernhard Zack.
Mackay is somewhat unusual for a paedophile and pederast in that he didn’t keep his activities on this score particularly secret and they were well known to his anarchist and/or homosexual friends. (5) However, Mackay did make a belated attempt to conceal his almost daily excursions to sodomize young boys from the rest of the world (6) to avoid ‘hurting’ the anarchist movement by giving its opponents even more ammunition to use against it. (7) Although this was somewhat difficult as the first homosexual periodical ‘Die Eigene’ was openly both anarchist (of the variety advocated by Max Stirner) (8) and homosexual with the occasional plumbing of the depths of ‘intellectual’ cretinism via suggesting that sodomizing children was nothing to do with the state. (9)
‘Die Eigene’ was variously associated with the school of thought espoused by Magnus Hirschfeld - who was jewish and associated with both the Socialist and the Communist parties of Germany - who claimed that there was a ‘third sex’ and that homosexuality was superior to heterosexuality. Magnus Hirschfeld - with whom Mackay was acquainted in turn - reviewed some of Mackay’s ‘Books of Nameless Love’ – which was how he styled his pederasty and child exploitation - in publications associated with him and his disciples followed suit. Their pronouncements on Mackay’s work under the pen name ‘Sagitta’ were various but none condemned Mackay or paedophilia in any significant way, shape or form.
Indeed, one of Mackay’s close friends and one of Magnus Hirschfeld’s major confreres Benedict Friedlander - who also happens to have been jewish - was positively voluminous in his praise for Mackay and was part of Mackay intimate paedophile circle who met frequently to discuss their exploits, share tips and possibly even share their child ‘boyfriends’ with each other. (10) I don’t know of any work that suggests that Friedlander was actually a paedophile himself, but his exhortations for ‘Greek love’ (11) and his close association with three known serial child molesters Mackay, Dobe and Harwig suggests precisely that.
Unless we can show that Friedlander explicitly rejected pederasty (12) then we must conclude that the likelihood is that he - like so many who espoused doctrines about ‘free love’ and ‘Greek love’ - was also a pederast and raped male children much as Mackay, Dobe and Harwig did. (13) It is also noteworthy that Friedlander shared both Mackay’s jewish publisher Bernhard Zack; who was charged and found guilty on numerous separate occasions for publishing homosexual and paedophilic material and Mackay’s anarchist principles. (14)
I find it difficult to imagine that famous anarchists with whom Mackay and Friedlander were acquainted such as Emma Goldman (15) would not have known what these two individuals were up to as I have already pointed out that their homosexuality and pederasty were fairly well known among the anarchist and homosexual communities (the two being somewhat interchangeable both now and then). (16)
Indeed both Mackay and Friedlander criticised Magnus Hirschfeld’s development of the ‘third sex’ theory (17) and attacked his strategy of ‘trying to be respectable’ (or ‘bourgeois’ as they put it) by attempting to legitimise and then legalise homosexuality while distancing it from paedophilia and pederasty that have justly long been linked with it. (18)
In response to Hirschfeld’s ‘bourgeois campaign’ Mackay with Friedlander’s financial backing (19) began his attempts to form his own campaign for the ‘understanding’ of paedophilia and pederasty. (20) Mackay’s attempt - which presumed that were numerous paedophiles and pederasts out there just ‘waiting for a voice’ - was wholly unsuccessful and resulted in his - ironically for an anarchist of the Max Stirner school - ego being crushed by his absolute failure. (21)
Friedlander further lent his financial muscle to publishing a large edition of a cheap pamphlet by Mackay titled: ‘Gehör! Nur einen Augenblick!’ (literally: ‘Listen! Only a Moment!’) This pamphlet was a smorgasbord of ‘arguments’ derived from Stirnerian anarchism in support of the ‘freedom’ of male pederasts to sexually abuse male children based on the assertion that they were capable of understanding what they wanted. (22) This is a typically cheap argument used by paedophiles and pederasts as a group to claim that they are ‘doing nothing wrong’ and there is ‘no harm’ involved as the child ‘consents’ (and more over ‘enjoys’ being abused).
Kennedy attempts to claim on a similar basis that to suppose that Mackay’s paedophilia and pederasty led him to become an anarchist in order to justify his mental illness and explain why society as a whole opposes both the idea of it and the act itself. Indeed he goes so far as to claim that to argue as such is ‘simplistic’, which I would point is a common point of departure for those engaged in sophistry in support of preconceived notions and ideas. Kennedy would have it that it the other way around: Mackay was a paedophile and a pederast because he was an anarchist who loved ‘freedom’. (23)
This reasoning is absurd because it presumes that if anybody was to ‘love freedom’ they would love anything and everything down to the nth degree: in fact the more they ‘loved’ the more they would ‘break free’, which shows that Kennedy is engaged in using circular logic to try and justify the indefensible. As in order to be ‘free’ one has to ‘love’, but in order to actually ‘love’ one also has to be ‘free’.
Kennedy however contradicts his own stated reasoning later when he asserts that Mackay claimed that ‘society’ was to ‘blame’ for the behaviour of male prostitutes (which he frequently used), which is clearly a case of Mackay blaming society for rejecting his mental illness as abnormal/criminal behaviour when Mackay regards it as normal/legal behaviour. (24) Thus Mackay concluded (quite correctly per his logic) that the problem was society itself, because it would not let him rape and sexually molest children: society had to go and a new society built that did. Mackay obviously saw the culmination of his own situation in this reasoning and chose to become an anarchist in order that his abnormal/criminal sexual orientation should become normal/legal.
Fortunately, Mackay’s pamphlet - in spite of its jewish financing - was yet another outright failure as he mailed over a thousand copies to fairly randomly selected individuals he thought might ‘share’ his tastes and several hundred more to different newspapers, magazines and journals. Frustrated by a lack of reviews and positive feedback Mackey proceeded to mail more than a thousand copies (again funded by Friedlander) to the same number of Protestant youth groups in northern Germany. This predictably provoked a response, but not the one that Mackay was expecting as the pastors weren’t by enlarge prepared to allow their young charges to become the victims of a particularly vile sexual predator like Mackay. This also led to not a few court convictions and more fines for Mackay’s jewish publisher: Bernard Zack. (25)
Mackay himself died in early 1933 - just days after the accession to power of Adolf Hitler and the NSDAP - of a heart attack in his doctor’s surgery. Had he lived I think we can say with some reasonable measure of assurance that he would have been tried, convicted and graced the hangman’s noose in fairly short order.
That said the example of Mackay I have given here clearly illustrates the general link between the jews and the promotion of abnormal sexuality as many of the key players in both the anarchist thought and life of Mackey were jews. Indeed even those he opposed - but who were ‘fellow travellers’ in terms of abnormal sexuality - were also frequently of jewish origin such as the famous Magnus Hirschfeld and most of those associated with his famous institute.
References
(1) Hubert Kennedy, 2002, ‘Anarchist of Love: The Secret Life of John Henry Mackay’, 2nd Edition, Peremptory Publications: San Francisco, p. 28
(2) Friedrich Dobe, 1987, ‘John Henry Mackay als Mensch’, 1st Edition, Edition Plato: Koblenz, p. 60
(3) Kennedy, Op. Cit., p. 26
(4) Dobe, Op. Cit., p. 19
(5) Kennedy, Op. Cit., pp. 9-10; 17
(6) Ibid., pp. 30-31; 43
(7) Dobe, Op. Cit., p. 5
(8) David McLellan, 1980, ‘Karl Marx and the Young Hegelians’, 3rd Edition, MacMillan: London, pp. 117-135
(9) Kennedy, Op. Cit., pp. 9-10
(10) Dobe, Op. Cit., p. 53
(11) The idea of ‘Greek love’ has long been a theme in homosexual propaganda in trying to mask their abnormal and destructive sexuality by an appeal to tradition.
(12) He nowhere condemns and indeed could be construed as supporting it on occasion it in his two major statements on the subject i.e. Benedict Friedlander, 1904, ‘Die Renaissance des Eros Uranios: Die physiologische Freundschaft, ein normaler Grundtrieb des Menschen und eine Frage der männlichen Gesellungsfreiheit in naturwissenschaftlicher, naturrechtlicher, culturgeschichtlicher und sittenkritischer Beleuchtung’, 1st Edition, Bernhard Zack: Berlin and Benedict Friedlander, 1905, ‘Entwurf zu einer reizphysiologische Analyse der erotischen Anziehung unter Zugrundlegung vorwiegend Homosexuellen Materials’, 1st Edition, Spohr: Leipzig.
(13) Dobe, Op. Cit., p. 53
(14) The most accessible of his anarchist writings is Benedict Friedlander, 1901, ‘Marxismus und Anarchismus’, 1st Edition, Calvary: Berlin.
(15) Kennedy, Op. Cit., p. 8
(16) Ibid., p. 17
(17) Ibid., p. 9
(18) An excellent although now dated and highly detailed study of these kinds of tactics as used by homosexuals and their lobby organisations maybe found in Enrique Rueda, 1988, ‘The Homosexual Network’, 1st Edition, Devin Adair: New York; this has been ably expanded on by Randy Engel, 2006, ‘The Rite of Sodomy: Homosexuality and the Roman Catholic Church’, 1st Edition, New Engel Publishing: Export
(19) Kennedy, Op. Cit., p. 17
(20) Ibid., p. 9
(21) Ibid., p. 21
(22) Ibid., p. 17
(23) Ibid., p. 23
(24) Ibid., p. 41
(25) Ibid., p. 18