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