There is abundant evidence to show that homosexual practices exist and
have long existed in most parts of the world outside Europe, when
subserving no obvious social or moral end. How far they are associated
with congenital inversion is usually very doubtful. In China, for
instance, it seems that there are special houses devoted to male
prostitution, though less numerous than the houses devoted to females, for
homosexuality cannot be considered common in China (its prevalence among
Chinese abroad being due to the absence of women) and it is chiefly found
in the north.[25] When a rich man gives a feast he sends for women to
cheer the repast by music and song, and for boys to serve at table and to
entertain the guests by their lively conversation. The boys have been
carefully brought up for this occupation, receiving an excellent
education, and their mental qualities are even more highly valued than
their physical attractiveness. The women are less carefully brought up and
less esteemed. After the meal the lads usually return home with a
considerable fee. What further occurs the Chinese say little about. It
seems that real and deep affection is often born of these relations, at
first platonic, but in the end becoming physical, not a matter for great
concern in the eyes of the Chinese. In the Chinese novels, often of a very
literary character, devoted to masculine love, it seems that all the
preliminaries and transports of normal love are to be found, while
physical union may terminate the scene. In China, however, the law may be
brought into action for attempts against nature even with mutual consent;
the penalty is one hundred strokes with the bamboo and a month's
imprisonment; if there is violence, the penalty is decapitation; I am not
able to say how far the law is a dead letter. According to Matignon, so
far as homosexuality exists in China, it is carried on with much more
decorum and restraint than it is in Europe, and he thinks it may be put
down to the credit of the Chinese that, unlike Europeans, they never
practice unnatural connection with women. His account of the customs of
the Chinese confirms Morache's earlier account, and he remarks that,
though not much spoken of, homosexuality is not looked down upon. He gives
some interesting details concerning the boy prostitutes. These are sold by
their parents (sometimes stolen from them), about the age of 4, and
educated, while they are also subjected to a special physical training,
which includes massage of the gluteal regions to favor development,
dilatation of the anus, and epilation (which is not, however, practised by
Chinese women). At the same time, they are taught music, singing, drawing,
and the art of poetry. The waiters at the restaurants always know where
these young gentlemen are to be found when they are required to grace a
rich man's feast. They are generally accompanied by a guardian, and
usually nothing very serious takes place, for they know their value, and
money will not always buy their expensive favors. They are very
effeminate, luxuriously dressed and perfumed, and they seldom go on foot.
There are, however, lower orders of such prostitutes.[26]

Homosexuality is easily traceable in India. Dubois referred to houses
devoted to male prostitution, with men dressed as women, and imitating the
ways of women.[27] Burton in the "Terminal Essay" to his translation of
the _Arabian Nights_, states that when in 1845 Sir Charles Napier
conquered and annexed Sind three brothels of eunuchs and boys were found
in the small town of Karachi, and Burton was instructed to visit and
report on them. Hindus, in general, however, it appears, hold
homosexuality in abhorrence. In Afghanistan homosexuality is more
generally accepted, and Burton stated that "each caravan is accompanied by
a number of boys and lads almost in woman's attire, with kohled eyes and
rouged cheeks, long tresses and hennaed fingers and toes, riding
luxuriously in camel paniers."

If we turn to the New World, we find that among the American Indians, from
the Eskimo of Alaska downward to Brazil and still farther south,
homosexual customs have been very frequently observed. Sometimes they are
regarded by the tribe with honor, sometimes with indifference, sometimes
with contempt; but they appear to be always tolerated. Although there are
local differences, these customs, on the whole, seem to have much in
common. The best early description which I have been able to find is by
Langsdorff[28] and concerns the Aleuts of Oonalashka in Alaska: "Boys, if
they happen to be very handsome," he says, "are often brought up entirely
in the manner of girls, and instructed in the arts women use to please
men; their beards are carefully plucked out as soon as they begin to
appear, and their chins tattooed like those of women; they wear ornaments
of glass beads upon their legs and arms, bind and cut their hair in the
same manner as the women, and supply their place with the men as
concubines. This shocking, unnatural, and immoral practice has obtained
here even from the remotest times; nor have any measures hitherto been
taken to repress and restrain it; such men are known under the name of
_schopans_."

Among the Konyagas Langsdorff found the custom much more common than among
the Aleuts; he remarks that, although the mothers brought up some of their
children in this way, they seemed very fond of their offspring. Lisiansky,
at about the same period, tells us that: "Of all the customs of these
islanders, the most disgusting is that of men, called _schoopans_, living
with men, and supplying the place of women. These are brought up from
their infancy with females, and taught all the feminine arts. They even
assume the manner and dress of the women so nearly that a stranger would
naturally take them for what they are not. This odious practice was
formerly so prevalent that the residence of one of these monsters in a
house was considered as fortunate; it is, however, daily losing
ground."[29] He mentions a case in which a priest had nearly married two
males, when an interpreter chanced to come in and was able to inform him
what he was doing.

The practice has, however, apparently continued to be fairly common among
the Alaska Eskimos down to recent times. Thus Dr. Engelmann mentioned to
me that he was informed by those who had lived in Alaska, especially near
Point Barrow, that as many as 5 such individuals (regarded by uninstructed
strangers as "hermaphrodites") might be found in a single comparatively
small community. It is stated by Davydoff, as quoted by Holmberg,[30] that
the boy is selected to be a _schopan_ because he is girl-like. This is a
point of some interest as it indicates that the schopan is not effeminated
solely by suggestion and association, but is probably feminine by inborn
constitution.

In Louisiana, Florida, Yucatan, etc., somewhat similar customs exist or
have existed. In Brazil men are to be found dressed as women and solely
occupying themselves with feminine occupations; they are not very highly
regarded.[31] They are called _cudinas_: i.e., circumcized. Among the
Pueblo Indians of New Mexico these individuals are called _mujerados_
(supposed to be a corruption of _mujeriego_) and are the chief passive
agents in the homosexual ceremonies of these people. They are said to be
intentionally effeminated in early life by much masturbation and by
constant horse-riding.[32]

Among all the tribes of the northwest United States sexual inverts may be
found. The invert is called a _boté_ ("not man, not woman") by the
Montana, and a _burdash_ ("half-man, half-woman") by the Washington
Indians. The _boté_ has been carefully studied by Dr. A.B. Holder.[33]
Holder finds that the _boté_ wears woman's dress, and that his speech and
manners are feminine. The dress and manners are assumed in childhood, but
no sexual practices take place until puberty. These consist in the
practice of _fellatio_ by the _boté_, who probably himself experiences the
orgasm at the same time. The _boté_ is not a pederast, although pederasty
occurs among these Indians. Holder examined _boté_ who was splendidly
made, prepossessing, and in perfect health. With much reluctance he agreed
to a careful examination. The sexual organs were quite normal, though
perhaps not quite so large as his _physique_ would suggest, but he had
never had intercourse with a woman. On removing his clothes he pressed his
thighs together, as a timid woman would, so as to conceal completely the
sexual organs; Holder says that the thighs "really, or to my fancy," had
the feminine rotundity. He has heard a _boté_ "_beg_ a male Indian to
submit to his caress," and he tells that "one little fellow, while in the
agency boarding-school, was found frequently surreptitiously wearing
female attire. He was punished, but finally escaped from school and became
a _boté_, which vocation he has since followed."

At Tahiti at the beginning of the nineteenth century, Turnbull[34] found
that "there are a set of men in this country whose open profession is of
such abomination that the laudable delicacy of our language will not admit
it to be mentioned. These are called by the natives _Mahoos_; they assume
the dress, attitude, and manners of women, and affect all the fantastic
oddities and coquetries of the vainest of females. They mostly associate
with the women, who court their acquaintance. With the manners of the
women they adopt their peculiar employments, making cloth, bonnets, and
mats; and so completely are they unsexed that had they not been pointed
out to me I should not have known them but as women. I add, with some
satisfaction, that the encouragement of this abomination is almost solely
confined to the chiefs."

Among the Sakalaves of Madagascar there are certain boys called _sekatra_,
as described by Lasnet, who are apparently chosen from childhood on
account of weak or delicate appearance and brought up as girls. They live
like women and have intercourse with men, with or without sodomy, paying
the men who please them.[35]

Among the negro population of Zanzibar forms of homosexuality which are
believed to be congenital (as well as acquired forms) are said to be
fairly common. Their frequency is thought to be due to Arab influence. The
male congenital inverts show from their earliest years no aptitude for
men's occupations, but are attracted toward female occupations. As they
grow older they wear women's clothes, dress their hair in women's fashion,
and behave altogether like women. They associate only with women and with
male prostitutes, and they obtain sexual satisfaction by passive pederasty
or in ways simulating coitus. In appearance they resemble ordinary male
prostitutes, who are common in Zanzibar, but it is noteworthy that the
natives make a clear distinction between them and men prostitutes. The
latter are looked down on with contempt, while the former, as being what
they are "by the will of God," are tolerated.[36]

Homosexuality; occurs in various parts of Africa. Cases of _effeminatio_
and passive sodomy have been reported from Unyamwezi and Uganda. Among the
Bangala of the Upper Congo sodomy between men is very common, especially
when they are away from home, in strange towns, or in fishing camps. If,
however, a man had intercourse with a woman _per anum_ he was at one time
liable to be put to death.[37]

Among the Papuans in some parts of New Guinea, as already mentioned,
homosexuality is said to be well recognized, and is resorted to for
convenience as well, perhaps, as for Malthusian reasons.[38] But in the
Rigo district of British New Guinea, where habitual sodomy is not
practised, Dr. Seligmann, of the Cambridge Anthropological Expedition to
Torres Straits, made some highly important observations on several men and
women who clearly appeared to be cases of congenital sexual inversion with
some degree of esthetic inversion and even some anatomical
modification.[39] These people, it may be noted, belong to a primitive
race, uncontaminated by contact with white races, and practically still in
the Stone Age.

Finally, among another allied primitive people, the Australians, it would
appear that homosexuality has long been well established in tribal
customs. Among the natives of Kimberley, Western Australia (who are by no
means of low type, quick and intelligent, with special aptitudes for
learning languages and music), if a wife is not obtainable for a young man
he is presented with a boy-wife between the ages of 5 and 10 (the age when
a boy receives his masculine initiation). The exact nature of the
relations between the boy-wife and his protector are doubtful; they
certainly have connection, but the natives repudiate with horror and
disgust the idea of sodomy.[40]

Further light is thrown on homosexuality in Australia by the supposition
of Spencer and Gillen that the _mika_ operation (urethral subincision), an
artificial hypospadias, is for the purpose of homosexual intercourse.
Klaatsch has discussed the homosexual origin of the _mika_ operation on
the basis of information he received from missionaries at Niol-Niol, on
the northwest coast. The subincised man acts as a female to the as yet
unoperated boys, who perform coitus in the incised opening. Both informed
Klaatsch in 1906 that at Boulia in Queensland the operated men are said to
"possess a vulva."[41]

These various accounts are of considerable interest, though for the most
part their precise significance remains doubtful. Some of them,
however,--such as Holder's description of the _boté_, Baumann's account of
homosexual phenomena in Zanzibar, and especially Seligmann's observations
in British New Guinea,--indicate not only the presence of esthetic
inversion but of true congenital sexual inversion. The extent of the
evidence will doubtless be greatly enlarged as the number of competent
observers increases, and crucial points are no longer so frequently
overlooked.

On the whole, the evidence shows that among lower races homosexual
practices are regarded with considerable indifference, and the real
invert, if he exists among them, as doubtless he does exist, generally
passes unperceived or joins some sacred caste which sanctifies his
exclusively homosexual inclinations.

Even in Europe today a considerable lack of repugnance to homosexual
practices may be found among the lower classes. In this matter, as
folklore shows in so many other matters, the uncultured man of
civilization is linked to the savage. In England, I am told, the soldier
often has little or no objection to prostitute himself to the "swell" who
pays him, although for pleasure he prefers to go to women; and Hyde Park
is spoken of as a center of male prostitution.

"Among the working masses of England and Scotland," Q. writes,
"'comradeship' is well marked, though not (as in Italy) very
conscious of itself. Friends often kiss each other, though this
habit seems to vary a good deal in different sections and
coteries. Men commonly sleep together, whether comrades or not,
and so easily get familiar. Occasionally, but not so very often,
this relation delays for a time, or even indefinitely, actual
marriage, and in some instances is highly passionate and
romantic. There is a good deal of grossness, no doubt, here and
there in this direction among the masses; but there are no male
prostitutes (that I am aware of) whose regular clients are manual
workers. This kind of prostitution in London is common enough,
but I have only a slight personal knowledge of it. Many youths
are 'kept' handsomely in apartments by wealthy men, and they are,
of course, not always inaccessible to others. Many keep
themselves in lodgings by this means, and others eke out scanty
wages by the same device: just like women, in fact. Choirboys
reinforce the ranks to a considerable extent, and private
soldiers to a large extent. Some of the barracks (notably
Knightsbridge) are great centres. On summer evenings Hyde Park
and the neighborhood of Albert Gate is full of guardsmen and
others plying a lively trade, and with little disguise, in
uniform or out. In these cases it sometimes only amounts to a
chat on a retired seat or a drink at a bar; sometimes recourse is
had to a room in some known lodging-house, or to one or two
hotels which lend themselves to this kind of business. In any
case it means a covetable addition to Tommy Atkins's
pocket-money." And Mr. Raffalovich, speaking of London, remarks:
"The number of soldiers who prostitute themselves is greater than
we are willing to believe. It is no exaggeration to say that in
certain regiments the presumption is in favor of the venality of
the majority of the men." It is worth noting that there is a
perfect understanding in this matter between soldiers and the
police, who may always be relied upon by the former for
assistance and advice. I am indebted to my correspondent "Z" for
the following notes: "Soldiers are no less sought after in France
than in England or in Germany, and special houses exist for
military prostitution both in Paris and the garrison-towns. Many
facts known about the French army go to prove that these habits
have been contracted in Algeria, and have spread to a formidable
extent through whole regiments. The facts related by Ulrichs
about the French foreign legion, on the testimony of a credible
witness who had been a pathic in his regiment, deserve attention
(_Ara Spei_, p. 20; _Memnon_, p. 27). This man, who was a German,
told Ulrichs that the Spanish, French, and Italian soldiers were
the lovers, the Swiss and German their beloved (see also General
Brossier's Report, quoted by Burton, _Arabian Nights_, vol. x, p.
251). In Lucien Descaves's military novel, _Sous Offs_ (Paris,
Tresse et Stock, 1890), some details are given regarding
establishments for male prostitution. See pages 322, 412, and 417
for description of the drinking-shop called 'Aux Amis de
l'Armée,' where a few maids were kept for show, and also of its
frequenters, including, in particular, the Adjutant Laprévotte.
Ulrichs reports that in the Austrian army lectures on homosexual
vices are regularly given to cadets and conscripts (_Memnon_, p.
26). A soldier who had left the army told a friend of mine that
he and many of his comrades had taken to homosexual indulgences
when abroad on foreign service in a lonely station. He kept the
practice up in England 'because the women of his class were so
unattractive.' The captain of an English man-of-war said that he
was always glad to send his men on shore after a long cruise at
sea, never feeling sure how far they might not all go if left
without women for a certain space of time." I may add that A.
Hamon (_La France Sociale et Politique_, 1891, pp. 653-55; also
in his _Psychologie du Militaire Professional_, chapter x) gives
details as to the prevalence of homosexuality in the French army,
especially in Algeria; he regards it as extremely common,
although the majority are free. A fragment of a letter by General
Lamoricière (speaking of Marshal Changarnier) is quoted: _En
Afrique nous en étions tous, mais lui en est resté ici_.

This primitive indifference is doubtless also a factor in the prevalence
of homosexuality among criminals, although, here, it must be remembered,
two other factors (congenital abnormality and the isolation of
imprisonment) have to be considered. In Russia, Tarnowsky observes that
all pederasts are agreed that the common people are tolerably indifferent
to their sexual advances, which they call "gentlemen's games." A
correspondent remarks on "the fact, patent to all observers, that simple
folk not infrequently display no greater disgust for the abnormalities of
sexual appetite than they do for its normal manifestations."[42] He knows
of many cases in which men of lower class were flattered and pleased by
the attentions of men of higher class, although not themselves inverted.
And from this point of view the following case, which he mentions, is very
instructive:--

A pervert whom I can trust told me that he had made advances to
upward of one hundred men in the course of the last fourteen
years, and that he had only once met with a refusal (in which
case the man later on offered himself spontaneously) and only
once with an attempt to extort money. Permanent relations of
friendship sprang up in most instances. He admitted that he
looked after these persons and helped them with his social
influence and a certain amount of pecuniary support--setting one
up in business, giving another something to marry on, and finding
places for others.

Among the peasantry in Switzerland, I am informed, homosexual
relationships are not uncommon before marriage, and such relationships are
lightly spoken of as "Dummheiten". No doubt, similar traits might be found
in the peasantry of other parts of Europe.

What may be regarded as true sexual inversion can be traced in Europe from
the beginning of the Christian era (though we can scarcely demonstrate the
congenital element) especially among two classes--men of exceptional
ability and criminals; and also, it may be added, among those neurotic and
degenerate individuals who may be said to lie between these two classes,
and on or over the borders of both. Homosexuality, mingled with various
other sexual abnormalities and excesses, seems to have flourished in Rome
during the empire, and is well exemplified in the persons of many of the
emperors.[43] Julius Cæsar, Augustus, Tiberius, Caligula, Claudius, Nero,
Galba, Titus, Domitian, Nerva, Trajan, Hadrian, Commodus, and
Heliogabalus--many of them men of great ability and, from a Roman
standpoint, great moral worth--are all charged, on more or less solid
evidence, with homosexual practices. In Julius Cæsar--"the husband of all
women and the wife of all men" as he was satirically termed--excess of
sexual activity seems to have accompanied, as is sometimes seen, an excess
of intellectual activity. He was first accused of homosexual practices
after a long stay in Bithynia with King Nikomedes, and the charge was
very often renewed. Cæsar was proud of his physical beauty, and, like
some modern inverts, he was accustomed carefully to shave and epilate his
body to preserve the smoothness of the skin. Hadrian's love for his
beautiful slave Antinoüs is well known; the love seems to have been deep
and mutual, and Antinoüs has become immortalized, partly by the romance of
his obscure death and partly by the new and strangely beautiful type which
he has given to sculpture.[44] Heliogabalus, "the most homosexual of all
the company," as he has been termed, seems to have been a true sexual
invert, of feminine type; he dressed as a woman and was devoted to the men
he loved.[45]

Homosexual practices everywhere flourish and abound in prisons. There is
abundant evidence on this point. I will only bring forward the evidence of
Dr. Wey, formerly physician to the Elmira Reformatory, New York.
"Sexuality" (he wrote in a private letter) "is one of the most troublesome
elements with which we have to contend. I have no data as to the number of
prisoners here who are sexually perverse. In my pessimistic moments I
should feel like saying that all were; but probably 80 per cent, would be
a fair estimate." And, referring to the sexual influence which some men
have over others, he remarks that "there are many men with features
suggestive of femininity that attract others to them in a way that reminds
me of a bitch in heat followed by a pack of dogs."[46] In Sing Sing prison
of New York, 20 per cent, of the prisoners are said to be actively
homosexual and a large number of the rest passively homosexual. These
prison relationships are not always of a brutal character, McMurtrie
states, the attraction sometimes being more spiritual than physical.[47]

Prison life develops and fosters the homosexual tendency of criminals; but
there can be little doubt that that tendency, or else a tendency to sexual
indifference or bisexuality, is a radical character of a very large number
of criminals. We may also find it to a considerable extent among tramps,
an allied class of undoubted degenerates, who, save for brief seasons, are
less familiar with prison life. I am able to bring forward interesting
evidence on this point by an acute observer who lived much among tramps in
various countries, and largely devoted himself to the study of them.[48]

The fact that homosexuality is especially common among men of exceptional
intellect was long since noted by Dante:--

"In somma sappi, che tutti fur cherci
E litterati grandi, et di gran fama
D'un medismo peccato al mondo lerci."[49]

It has often been noted since and remains a remarkable fact.

There cannot be the slightest doubt that intellectual and
artistic abilities of the highest order have frequently been
associated with a congenitally inverted sexual temperament. There
has been a tendency among inverts themselves to discover their
own temperament in many distinguished persons on evidence of the
most slender character. But it remains a demonstrable fact that
numerous highly distinguished persons, of the past and the
present, in various countries, have been inverts. I may here
refer to my own observations on this point in the preface.
Mantegazza (_Gli Amori degli Uomini_) remarks that in his own
restricted circle he is acquainted with "a French publicist, a
German poet, an Italian statesman, and a Spanish jurist, all men
of exquisite taste and highly cultivated mind," who are sexually
inverted. Krafft-Ebing, in the preface to his _Psychopathia
Sexualis_, referring to the "numberless" communications he has
received from these "step-children of nature," remarks that "the
majority of the writers are men of high intellectual and social
position, and often possess very keen emotions." Raffalovich
(_Uranisme_, p. 197) names among distinguished inverts, Alexander
the Great, Epaminondas, Virgil, the great Condé, Prince Eugène,
etc. (The question of Virgil's inversion is discussed in the
_Revista di Filologia_, 1890, fas. 7-9, but I have not been able
to see this review.) Moll, in his _Berühmte Homosexuelle_ (1910,
in the series of _Grenzfragen des Nerven- und Seelenlebens_)
discusses the homosexuality of a number of eminent persons, for
the most part with his usual caution and sagacity; speaking of
the alleged homosexuality of Wagner he remarks, with entire
truth, that "the method of arguing the existence of homosexuality
from the presence of feminine traits must be decisively
rejected." Hirschfeld has more recently included in his great
work _Die Homosexualität_ (1913, pp. 650-674) two lists, ancient
and modern, of alleged inverts among the distinguished persons of
history, briefly stating the nature of the evidence in each case.
They amount to nearly 300. Not all of them, however, can be
properly described as distinguished. Thus we end in the list 43
English names; of these at least half a dozen were noblemen who
were concerned in homosexual prosecutions, but were of no
intellectual distinction. Others, again, are of undoubted
eminence, but there is no good reason to regard them as
homosexual; this is the case, for instance, as regards Swift, who
may have been mentally abnormal, but appears to have been
heterosexual rather than homosexual; Fletcher, of whom we know
nothing definite in this respect, is also included, as well as
Tennyson, whose youthful sentimental friendship for Arthur Hallam
is exactly comparable to that of Montaigne for Etienne de la
Boëtie, yet Montaigne is not included in the list. It may be
added, however, that while some of the English names in the list
are thus extremely doubtful, it would have been possible to add
some others who were without doubt inverts.

It has not, I think, been noted--largely because the evidence was
insufficiently clear--that among moral leaders, and persons with strong
ethical instincts, there is a tendency toward the more elevated forms of
homosexual feeling. This may be traced, not only in some of the great
moral teachers of old, but also in men and women of our own day. It is
fairly evident why this should be so. Just as the repressed love of a
woman or a man has, in normally constituted persons, frequently furnished
the motive power for an enlarged philanthropic activity, so the person
who sees his own sex also bathed in sexual glamour, brings to his work of
human service an ardor wholly unknown to the normally constituted
individual; morality to him has become one with love.[50] I am not
prepared here to insist on this point, but no one, I think, who studies
sympathetically the histories and experiences of great moral leaders can
fail in many cases to note the presence of this feeling, more or less
finely sublimated from any gross physical manifestation.

If it is probable that in moral movements persons of homosexual
temperament have sometimes become prominent, it is undoubtedly true,
beyond possibility of doubt, that they have been prominent in religion.
Many years ago (in 1885) the ethnologist, Elie Reclus, in his charming
book, _Les Primitifs_,[51] setting forth the phenomena of homosexuality
among the Eskimo Innuit tribe, clearly insisted that from time immemorial
there has been a connection between the invert and the priest, and showed
how well this connection is illustrated by the Eskimo _schupans_. Much
more recently, in his elaborate study of the priest, Horneffer discusses
the feminine traits of priests and shows that, among the most various
peoples, persons of sexually abnormal and especially homosexual
temperament have assumed the functions of priesthood. To the popular eye
the unnatural is the supernatural, and the abnormal has appeared to be
specially close to the secret Power of the World. Abnormal persons are
themselves of the same opinion and regard themselves as divine. As
Horneffer points out, they often really possess special aptitude.[52]
Karsch in his _Gleichgeschlechtliche Leben der Naturvölker_ (1911) has
brought out the high religious as well as social significance of castes of
cross-dressed and often homosexual persons among primitive peoples. At the
same time Edward Carpenter in his remarkable book, _Intermediate Types
among Primitive Folk_ (1914), has shown with much insight how it comes
about that there is an organic connection between the homosexual
temperament and unusual psychic or divinatory powers. Homosexual men were
non-warlike and homosexual women non-domestic, so that their energies
sought different outlets from those of ordinary men and women; they became
the initiators of new activities. Thus it is that from among them would in
some degree issue not only inventors and craftsmen and teachers, but
sorcerers and diviners, medicine-men and wizards, prophets and priests.
Such persons would be especially impelled to thought, because they would
realize that they were different from other people; treated with reverence
by some and with contempt by others, they would be compelled to face the
problems of their own nature and, indirectly, the problems of the world
generally. Moreover, Carpenter points out, persons in whom the masculine
and feminine temperaments were combined would in many cases be persons of
intuition and complex mind beyond their fellows, and so able to exercise
divination and prophecy in a very real and natural sense.[53]

This aptitude of the invert for primitive religion, for sorcery and
divination, would have its reaction on popular feeling, more especially
when magic and the primitive forms of religion began to fall into
disrepute. The invert would be regarded as the sorcerer of a false and
evil religion and be submerged in the same ignominy. This point has been
emphasized by Westermarck in the instructive chapter on homosexuality in
his great work on Moral Ideas.[54] He points out the significance of the
fact, at the first glance apparently inexplicable, that homosexuality in
the general opinion of medieval Christianity was constantly associated,
even confounded, with heresy, as we see significantly illustrated by the
fact that in France and England the popular designation for homosexuality
is derived from the Bulgarian heretics. It was, Westermarck believes,
chiefly as a heresy and out of religious zeal that homosexuality was so
violently reprobated and so ferociously punished.

In modern Europe we find the strongest evidence of the presence of what
may fairly be called true sexual inversion when we investigate the men of
the Renaissance. The intellectual independence of those days and the
influence of antiquity seem to have liberated and fully developed the
impulses of those abnormal individuals who would otherwise have found no
clear expression, and passed unnoticed.[55]

Muret, the Humanist, may perhaps be regarded as a typical example of the
nature and fate of the superior invert of the Renaissance. Born in 1526 at
Muret (Limousin), of poor but noble family, he was of independent,
somewhat capricious character, unable to endure professors, and
consequently he was mainly his own teacher, though he often sought advice
from Jules-César Scaliger. Muret was universally admired in his day for
his learning and his eloquence, and is still regarded not only as a great
Latinist and a fine writer, but as a notable man, of high intelligence,
and remarkable, moreover, for courtesy in polemics in an age when that
quality was not too common. His portrait shows a somewhat coarse and
rustic but intelligent face. He conquered honor and respect before he died
in 1585, at the age of 59. In early life Muret wrote wanton erotic poems
to women which seem based on personal experience. But in 1553 we find him
imprisoned in the Châtelet for sodomy and in danger of his life, so that
he thought of starving himself to death. Friends, however, obtained his
release and he settled in Toulouse. But the very next year he was burnt in
effigy in Toulouse, as a Huguenot and sodomist, this being the result of a
judicial sentence which had caused him to flee from the city and from
France. Four years later he had to flee from Padua owing to a similar
accusation. He had many friends but none of them protested against the
charge, though they aided him to escape from the penalty. It is very
doubtful whether he was a Huguenot, and whenever in his works he refers to
pederasty it is with strong disapproval. But his writings reveal
passionate friendship for men, and he seems to have expended little energy
in combating a charge which, if false, was a shameful injustice to him. It
was after fleeing into Italy and falling ill of a fever from fatigue and
exposure that Muret is said to have made the famous retort (to the
physician by his bedside who had said: "Faciamus experimentum in anima
vili"): "Vilem animam appellas pro qua Christus non dedignatus est
mori."[56]

A greater Humanist than Muret, Erasmus himself, seems as a young man, when
in the Augustinian monastery of Stein, to have had a homosexual attraction
to another Brother (afterward Prior) to whom he addressed many
passionately affectionate letters; his affection seems, however, to have
been unrequited.[57]

As the Renaissance developed, homosexuality seems to become more prominent
among distinguished persons. Poliziano was accused of pederasty. Aretino
was a pederast, as Pope Julius II seems also to have been. Ariosto wrote
in his satires, no doubt too extremely:--

"Senza quel vizio son pochi umanisti."[58]

Tasso had a homosexual strain in his nature, but he was of weak and
feminine constitution, sensitively emotional and physically frail.[59]

It is, however, among artists, at that time and later, that homosexuality
may most notably be traced. Leonardo da Vinci, whose ideals as revealed in
his work are so strangely bisexual, lay under homosexual suspicion in his
youth. In 1476, when he was 24 years of age, charges were made against him
before the Florentine officials for the control of public morality, and
were repeated, though they do not appear to have been substantiated. There
is, however, some ground for supposing that Leonardo was imprisoned in his
youth.[60] Throughout life he loved to surround himself with beautiful
youths and his pupils were more remarkable for their attractive appearance
than for their skill; to one at least of them he was strongly attached,
while there is no record of any attachment to a woman. Freud, who has
studied Leonardo with his usual subtlety, considers that his temperament
was marked by "ideal homosexuality."[61]

Michelangelo, one of the very chief artists of the Renaissance period, we
cannot now doubt, was sexually inverted. The evidence furnished by his own
letters and poems, as well as the researches of numerous recent
workers,--Parlagreco, Scheffler, J.A. Symonds, etc.,--may be said to have
placed this beyond question.[62] He belonged to a family of 5 brothers, 4
of whom never married, and so far as is known left no offspring; the fifth
only left 1 male heir. His biographer describes Michelangelo as "a man of
peculiar, not altogether healthy, nervous temperament." He was indifferent
to women; only in one case, indeed, during his long life is there evidence
even of friendship with a woman, while he was very sensitive to the beauty
of men, and his friendships were very tender and enthusiastic. At the
same time there is no reason to suppose that he formed any physically
passionate relationships with men, and even his enemies seldom or never
made this accusation against him. We may probably accept the estimate of
his character given by Symonds:--

Michelangelo Buonarotti was one of those exceptional, but not
uncommon men who are born with sensibilities abnormally deflected
from the ordinary channel. He showed no partiality for women, and
a notable enthusiasm for the beauty of young men.... He was a man
of physically frigid temperament, extremely sensitive to beauty
of the male type, who habitually philosophized his emotions, and
contemplated the living objects of his admiration as amiable, not
only for their personal qualities, but also for their esthetical
attractiveness.[63]

A temperament of this kind seems to have had no significance for the men
of those days; they were blind to all homosexual emotion which had no
result in sodomy. Plato found such attraction a subject for sentimental
metaphysics, but it was not until nearly our own time that it again became
a subject of interest and study. Yet it undoubtedly had profound influence
on Michelangelo's art, impelling him to find every kind of human beauty in
the male form, and only a grave dignity or tenderness, divorced from every
quality that is sexually desirable, in the female form. This deeply rooted
abnormality is at once the key to the melancholy of Michelangelo and to
the mystery of his art.

Michelangelo's contemporary, the painter Bazzi (1477-1549), seems also to
have been radically inverted, and to this fact he owed his nickname
Sodoma. As, however, he was married and had children, it may be that he
was, as we should now say, of bisexual temperament. He was a great artist
who has been dealt with unjustly, partly, perhaps, because of the
prejudice of Vasari,--whose admiration for Michelangelo amounted to
worship, but who is contemptuous toward Sodoma and grudging of
praise,--partly because his work is little known out of Italy and not
very easy of access there. Reckless, unbalanced, and eccentric in his
life, Sodoma revealed in his painting a peculiar feminine softness and
warmth--which indeed we seem to see also in his portrait of himself at
Monte Oliveto Maggiore--and a very marked and tender feeling for
masculine, but scarcely virile, beauty.[64]

Cellini was probably homosexual. He was imprisoned on a charge of
unnatural vice and is himself suspiciously silent in his autobiography
concerning this imprisonment.[65]

In the seventeenth century another notable sculptor who has been termed
the Flemish Cellini, Jérôme Duquesnoy (whose still more distinguished
brother François executed the Manneken Pis in Brussels), was an invert;
having finally been accused of sexual relations with a youth in a chapel
of the Ghent Cathedral, where he was executing a monument for the bishop,
he was strangled and burned, notwithstanding that much influence,
including that of the bishop, was brought to bear in his behalf.[66]

In more recent times Winkelmann, who was the initiator of a new Greek
Renaissance and of the modern appreciation of ancient art, lies under what
seems to be a well-grounded suspicion of sexual inversion. His letters to
male friends are full of the most passionate expressions of love. His
violent death also appears to have been due to a love-adventure with a
man. The murderer was a cook, a wholly uncultivated man, a criminal who
had already been condemned to death, and shortly before murdering
Winkelmann for the sake of plunder he was found to be on very intimate
terms with him.[67] It is noteworthy that sexual inversion should so often
be found associated with the study of antiquity. It must not, however, be
too hastily concluded that this is due to suggestion and that to abolish
the study of Greek literature and art would be largely to abolish sexual
inversion. What has really occurred in those recent cases that may be
studied, and therefore without doubt in the older cases, is that the
subject of congenital sexual inversion is attracted to the study of Greek
antiquity because he finds there the explanation and the apotheosis of his
own obscure impulses. Undoubtedly that study tends to develop these
impulses.

While it is peculiarly easy to name men of distinguished ability who,
either certainly or in all probability, have been affected by homosexual
tendencies, they are not isolated manifestations. They spring out of an
element of diffused homosexuality which is at least as marked in
civilization as it is in savagery. It is easy to find illustrations in
every country. Here it may suffice to refer to France, Germany, and
England.

In France in the thirteenth century the Church was so impressed by the
prevalence of homosexuality that it reasserted the death penalty for
sodomy at the Councils of Paris (1212) and Rouen (1214), while we are told
that even by rejecting a woman's advances (as illustrated in Marie de
France's _Lai de Lanval_) a man fell under suspicion as a sodomist, which
was also held to involve heresy.[68] At the end of this century (about
1294) Alain de Lille was impelled to write a book, _De Planctu Naturæ_, in
order to call attention to the prevalence of homosexual feeling; he also
associated the neglect of women with sodomy. "Man is made woman," he
writes; "he blackens the honor of his sex, the craft of magic Venus makes
him of double gender"; nobly beautiful youths have "turned their hammers
of love to the office of anvils," and "many kisses lie untouched on maiden
lips." The result is that "the natural anvils," that is to say the
neglected maidens, "bewail the absence of their hammers and are seen sadly
to demand them." Alain de Lille makes himself the voice of this
demand.[69]

A few years later, at the beginning of the fourteenth century, sodomy was
still regarded as very prevalent. At that time it was especially
associated with the Templars who, it has been supposed, brought it from
the East. Such a supposition, however, is not required to account for the
existence of homosexuality in France. Nor is it necessary, at a somewhat
later period, to invoke, as is frequently done, the Italian origin of
Catherine de Medici, in order to explain the prevalence of homosexual
practices at her court.

Notwithstanding its prevalence, sodomy was still severely punished from
time to time. Thus in 1586, Dadon, who had formerly been Rector of the
University of Paris, was hanged and then burned for injuring a child
through sodomy.[70] In the seventeenth century, homosexuality continued,
however, to flourish, and it is said that nearly all the numerous
omissions made in the published editions of Tallement des Reaux's
_Historiettes_ refer to sodomy.[71]

How prominent homosexuality was, in the early eighteenth century in
France, we learn from the frequent references to it in the letters of
Madame, the mother of the Regent, whose husband was himself effeminate and
probably inverted.[72] For the later years of the century the evidence
abounds on every hand. At this time the Bastille was performing a useful
function, until recently overlooked by historians, as an _asile de sureté_
for abnormal persons whom it was considered unsafe to leave at large.
Inverts whose conduct became too offensive to be tolerated were frequently
placed in the Bastille which, indeed "abounded in homosexual subjects," to
a greater extent than any other class of sexual perverts. Some of the
affairs which led to the Bastille have a modern air. One such case on a
large scale occurred in 1702, and reveals an organized system of
homosexual prostitution; one of the persons involved in this affair was a
handsome, well-made youth named Lebel, formerly a lackey, but passing
himself off as a man of quality. Seduced at the age of 10 by a famous
sodomist named Duplessis, he had since been at the disposition of a number
of homosexual persons, including officers, priests, and marquises. Some of
the persons involved in these affairs were burned alive; some cut their
own throats; others again were set at liberty or transferred to the
Bicêtre.[73] During the latter part of the eighteenth century, also, we
find another modern homosexual practice recognized in France; the
rendezvous or center where homosexual persons could quietly meet each
other.[74]

Inversion has always been easy to trace in Germany. Ammianus Marcellinus
bears witness to its prevalence among some German tribes in later Roman
days.[75] In mediæval times, as Schultz points out, references to sodomy
in Germany were far from uncommon. Various princes of the German Imperial
house, and of other princely families in the Middle Ages, were noted for
their intimate friendships. At a later date, attention has frequently been
called to the extreme emotional warmth which has often marked German
friendship, even when there has been no suspicion of any true homosexual
relationship.[76] The eighteenth century, in the full enjoyment of that
abandonment to sentiment initiated by Rousseau, proved peculiarly
favorable to the expansion of the tendency to sentimental friendship. On
this basis a really inverted tendency, when it existed, could easily come
to the surface and find expression. We find this well illustrated in the
poet Heinrich von Kleist who seems to have been of bisexual temperament,
and his feelings for the girl he wished to marry were, indeed, much cooler
than those for his friend. To this friend, Ernst von Pfuël (afterward
Prussian war minister), Kleist wrote in 1805 at the age of 28: "You bring
the days of the Greeks back to me; I could sleep with you, dear youth, my
whole soul so embraces you. When you used to bathe in the Lake of Thun I
would gaze with the real feelings of a girl at your beautiful body. It