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It would seem probable that the attachment of such an one is of a tender and profound character; indeed, it is possible that in this class of men we have the love sentiment in one of its most perfect forms—a form in which from the necessities of the situation the sensuous element, though present, is exquisitely subordinated to the spiritual. Says one writer on this subject, a Swiss, “Happy indeed is that man who has won a real Urning for his friend—he walks on roses, without ever having to fear the thorns”; and he adds, “Can there ever be a more perfect sick-nurse than an Urning?” And though these are ex parte utterances, we may believe that there is an appreciable grain of truth in them. Another writer, quoted by De Joux, speaks to somewhat the same effect, and may perhaps be received in a similar spirit. “We form,” he says, “a peculiar aristocracy of modest spirits, of good and refined habit, and in many masculine circles are the representatives of the higher mental and artistic element. In us dreamers and enthusiasts lies the continual counterpoise to the sheer masculine portion of society—inclining, as it always does, to mere restless greed of gain and material sensual pleasures.”

That men of this kind despise women, though a not uncommon belief, is one which hardly appears to be justified. Indeed, though naturally not inclined to “fall in love” in this direction, such men are by their nature drawn rather near to women, and it would seem that they often feel a singular appreciation and understanding of the emotional needs and destinies of the other sex, leading in many cases to a genuine though what is called ‘Platonic’ friendship. There is little doubt that they are often instinctively sought after by women, who, without suspecting the real cause, are conscious of a sympathetic chord in the homogenic which they miss in the normal man. To quote De Joux once more: “It would be a mistake to suppose that all Urnings must be woman-haters. Quite the contrary. They are not seldom the faithfulest friends, the truest allies, and most convinced defenders of women.”

To come now to the more normal and perfect specimens of the homogenic woman, we find a type in which the body is thoroughly feminine and gracious, with the rondure and fulness of the female form, and the continence and aptness of its movements, but in which the inner nature is to a great extent masculine; a temperament active, brave, originative, somewhat decisive, not too emotional; fond of out-door life, of games and sports, of science, politics, or even business; good at organisation, and well-pleased with positions of responsibility, sometimes indeed making an excellent and generous leader. Such a woman, it is easily seen, from her special combination of qualities, is often fitted for remarkable work, in professional life, or as manageress of institutions, or even as ruler of a country. Her love goes out to younger and more feminine natures than her own; it is a powerful passion, almost of heroic type, and capable of inspiring to great deeds; and when held duly in leash may sometimes become an invaluable force in the teaching and training of girlhood, or in the creation of a school of thought or action among women. Many a Santa Clara, or abbess-founder of religious houses, has probably been a woman of this type; and in all times such women—not being bound to men by the ordinary ties—have been able to work the more freely for the interests of their sex, a cause to which their own temperament impels them to devote themselves con amore.

I have now sketched—very briefly and inadequately it is true—both the extreme types and the more healthy types of the ‘Intermediate’ man and woman: types which can be verified from history and literature, though more certainly and satisfactorily perhaps from actual life around us. And unfamiliar though the subject is, it begins to appear that it is one which modern thought and science will have to face. Of the latter and more normal types it may be said that they exist, and have always existed, in considerable abundance, and from that circumstance alone there is a strong probability that they have their place and purpose. As pointed out there is no particular indication of morbidity about them, unless the special nature of their love-sentiment be itself accounted morbid; and in the alienation of the sexes from each other, of which complaint is so often made to-day, it must be admitted that they do much to fill the gap.

The instinctive artistic nature of the male of this class, his sensitive spirit, his wavelike emotional temperament, combined with hardihood of intellect and body; and the frank, free nature of the female, her masculine independence and strength wedded to thoroughly feminine grace of form and manner; may be said to give them both, through their double nature, command of life in all its phases, and a certain freemasonry of the secrets of the two sexes which may well favour their function as reconcilers and interpreters. Certainly it is remarkable that some of the world’s greatest leaders and artists have been dowered either wholly or in part with the Uranian temperament—as in the cases of Michel Angelo, Shakespeare, Marlowe, Alexander the Great, Julius Cæsar, or, among women, Christine of Sweden, Sappho the poetess, and others.

III
The Homogenic Attachment

In its various forms, so far as we know them, Love seems always to have a deep significance and a most practical importance to us little mortals. In one form, as the mere semi-conscious Sex-love, which runs through creation and is common to the lowest animals and plants, it appears as a kind of organic basis for the unity of all creatures; in another, as the love of the mother for her offspring—which may also be termed a passion—it seems to pledge itself to the care and guardianship of the future race; in another, as the marriage of man and woman, it becomes the very foundation of human society. And so we can hardly believe that in its homogenic form, with which we are here concerned, it has not also a deep significance, and social uses and functions which will become clearer to us, the more we study it.

To some perhaps it may appear a little strained to place this last-mentioned form of attachment on a level of importance with the others, and such persons may be inclined to deny to the homogenic¹² or homosexual love that intense, that penetrating, and at times overmastering character which would entitle it to rank as a great human passion. But in truth this view, when entertained, arises from a want of acquaintance with the actual facts; and it may not be amiss here, in the briefest possible way, to indicate what the world’s History, Literature, and Art has to say to us on this aspect of the subject, before going on to further considerations. Certainly, if the confronting of danger and the endurance of pain and distress for the sake of the loved one, if sacrifice, unswerving devotion and life-long union, constitute proofs of the reality and intensity (and let us say healthiness) of an affection, then these proofs have been given in numberless cases of such attachment, not only as existing between men, but as between women, since the world began. The records of chivalric love, the feats of enamoured knights for their ladies’ sakes, the stories of Hero and Leander, etc., are easily paralleled, if not surpassed, by the stories of the Greek comrades-in-arms and tyrannicides—of Cratinus and Aristodemus, who offered themselves together as a voluntary sacrifice for the purification of Athens; of Chariton and Melanippus,¹³ who attempted to assassinate Phalaris, the tyrant of Agrigentum; or of Cleomachus who in like manner, in a battle between the Chalkidians and Eretrians, being entreated to charge the latter, “asked the youth he loved, who was standing by, whether he would be a spectator of the fight; and when he said he would, and affectionately kissed Cleomachus and put his helmet on his head, Cleomachus with a proud joy placed himself in the front of the bravest of the Thessalians and charged the enemy’s cavalry with such impetuosity that he threw them into disorder and routed them; and the Eretrian cavalry fleeing in consequence, the Chalkidians won a splendid victory.”¹⁴

The annals of all nations contain similar records—though probably among none has the ideal of this love been quite so enthusiastic and heroic as among the post-Homeric Greeks. It is well known that among the Polynesian Islanders—for the most part a very gentle and affectionate people, probably inheriting the traditions of a higher culture than they now possess—the most romantic male friendships are (or were) in vogue. Says Herman Melville in “Omoo” (chap. 39), “The really curious way in which all Polynesians are in the habit of making bosom friends is deserving of remark.… In the annals of the island (Tahiti) are examples of extravagant friendships, unsurpassed by the story of Damon and Pythias—in truth much more wonderful; for notwithstanding the devotion—even of life in some cases—to which they led, they were frequently entertained at first sight for some stranger from another island.” So thoroughly recognised indeed were these unions that Melville explains (in “Typee,” chap. 18) that if two men of hostile tribes or islands became thus pledged to each other, then each could pass through the enemy’s territory without fear of molestation or injury; and the passionate nature of these attachments is indicated by the following passage from “Omoo” (another book of Melville’s):—“Though little inclined to jealousy in ordinary love-matters, the Tahitian will hear of no rivals in his friendship.”

Even among savage races lower down than these in the scale of evolution, and who are generally accused of being governed in their love-relations only by the most animal desires, we find a genuine sentiment of comradeship beginning to assert itself—as among the Balonda¹⁵ and other African tribes, where regular ceremonies of the betrothal of comrades take place, by the transfusion of a few drops of blood into each other’s drinking-bowls, by the exchange of names,¹⁶ and the mutual gift of their most precious possessions; but unfortunately, owing to the obtuseness of current European opinion on this subject, these and other such customs have been but little investigated and have by no means received the attention that they ought.

When we turn to the poetic and literary utterances of the more civilised nations on this subject we cannot but be struck by the range and intensity of the emotions expressed—from the beautiful threnody of David over his friend whose love was passing the love of women, through the vast panorama of the Homeric Iliad, of which the heroic friendship of Achilles and his dear Patroclus forms really the basic theme, down to the works of the great Greek age—the splendid odes of Pindar burning with clear fire of passion, the lofty elegies of Theognis, full of wise precepts to his beloved Kurnus, the sweet pastorals of Theocritus, the passionate lyrics of Sappho, or the more sensual raptures of Anacreon. Some of the dramas of Æschylus and Sophocles—as the “Myrmidones” of the former and the “Lovers of Achilles” of the latter—appear to have had this subject for their motive¹⁷; and many of the prose-poem dialogues of Plato were certainly inspired by it.

Then coming to the literature of the Roman age, whose materialistic spirit could only with difficulty seize the finer inspiration of the homogenic love, and which in such writers as Catullus and Martial could only for the most part give expression to its grosser side, we still find in Vergil, a noble and notable instance. His second Eclogue bears the marks of a genuine passion; and, according to some,¹⁸ he there under the name of Alexis immortalises his own love for the youthful Alexander. Nor is it possible to pass over in this connection the great mass of Persian literature, and the poets Sadi, Hafiz, Jami, and many others, whose names and works are for all time, and whose marvellous love-songs (“Bitter and sweet is the parting kiss on the lips of a friend”) are to a large extent, if not mostly, addressed to those of their own sex.¹⁹

Of the mediæval period in Europe we have of course but few literary monuments. Towards its close we come upon the interesting story of Amis and Amile (thirteenth century), unearthed by Mr. W. Pater from the Bibliotheca Elzeviriana.²⁰ Though there is historic evidence of the prevalence of the passion we may say of this period that its ideal was undoubtedly rather the chivalric love than the love of comrades. But with the Renaissance in Italy and the Elizabethan period in England the latter once more comes to evidence in a burst of poetic utterance,²¹ which culminates perhaps in the magnificent sonnets of Michel Angelo and of Shakespeare; of Michel Angelo whose pure beauty of expression lifts the enthusiasm into the highest region as the direct perception of the divine in mortal form;²² and of Shakespeare—whose passionate words and amorous spirituality of friendship have for long enough been a perplexity to hide-bound commentators. Thence through minor writers (not overlooking Winckelmann²³ in Germany) we pass to quite modern times—in which, notwithstanding the fact that the passion has been much misunderstood and misinterpreted, two names stand conspicuously forth—those of Tennyson, whose “In Memoriam” is perhaps his finest work, and of Walt Whitman, the enthusiasm of whose poems on Comradeship is only paralleled by the devotedness of his labors for his wounded brothers in the American Civil War.

It will be noticed that here we have some of the very greatest names in all literature concerned; and that their utterances on this subject equal if they do not surpass, in beauty, intensity and humanity of sentiment, whatever has been written in praise of the other more ordinarily recognised love.

And when again we turn to the records of Art, and compare the way in which man’s sense of Love and Beauty has expressed itself in the portrayal of the male form and the female form respectively we find exactly the same thing. The whole vista of Greek statuary shows the male passion of beauty in high degree. Yet though the statues of men and youths (by men sculptors) preponderate probably considerably, both in actual number and in devotedness of execution, over the statues of female figures, it is, as J. A. Symonds says in his “Life of Michel Angelo,” remarkable that in all the range of the former there are hardly two or three that show a base or licentious expression, such as is not so very uncommon in the female statues. Knowing as we do the strength of the male physical passion in the life of the Greeks, this one fact speaks strongly for the sense of proportion which must have characterised this passion—at any rate in the most productive age of their Art.

In the case of Michel Angelo we have an artist who with brush and chisel portrayed literally thousands of human forms; but with this peculiarity, that while scores and scores of his male figures are obviously suffused and inspired by a romantic sentiment, there is hardly one of his female figures that is so,—the latter being mostly representative of woman in her part as mother, or sufferer, or prophetess or poetess, or in old age, or in any aspect of strength or tenderness, except that which associates itself especially with romantic love. Yet the cleanliness and dignity of Michel Angelo’s male figures are incontestable, and bear striking witness to that nobility of the sentiment in him, which we have already seen illustrated in his sonnets.²⁴

This brief sketch may suffice to give the reader some idea of the place and position in the world of the particular sentiment which we are discussing; nor can it fail to impress him—if any reference is made to the authorities quoted—with a sense of the dignity and solidity of the sentiment, at any rate as handled by some of the world’s greatest men. At the same time it would be affectation to ignore the fact that side by side with this view of the subject there has been another current of opinion leading people—especially in quite modern times in Europe—to look upon attachments of the kind in question with much suspicion and disfavour.²⁵ And it may be necessary here to say a few words on this latter view.

The origin of it is not far to seek. Those who have no great gift themselves for this kind of friendship—who are not in the inner circle of it, so to speak, and do not understand or appreciate its deep emotional and romantic character, have nevertheless heard of certain corruptions and excesses; for these latter leap to publicity. They have heard of the debaucheries of a Nero or a Tiberius; they have noted the scandals of the Police Courts; they have had some experience perhaps of abuses which may be found in Public Schools or Barracks; and they (not unnaturally) infer that these things, these excesses and sensualities, are the motive of comrade-attachments, and the object for which they exist; nor do they easily recognise any more profound and intimate bond. To such people physical intimacies of any kind (at any rate between males) seem inexcusable. There is no distinction in their minds between the simplest or most naive expression of feeling and the gravest abuse of human rights and decency; there is no distinction between a genuine heart-attachment and a mere carnal curiosity. They see certain evils that occur or have occurred, and they think, perfectly candidly, that any measures are justifiable to prevent such things recurring. But they do not see the interior love-feeling which when it exists does legitimately demand some expression. Such folk, in fact, not having the key in themselves to the real situation hastily assume that the homogenic attachment has no other motive than, or is simply a veil and a cover for, sensuality—and suspect or condemn it accordingly.

Thus arises the curious discrepancy of people’s views on this important subject—a discrepancy depending on the side from which they approach it.

On the one hand we have anathemas and execrations, on the other we have the lofty enthusiasm of a man like Plato—one of the leaders of the world’s thought for all time—who puts, for example, into the mouth of Phædrus (in the “Symposium”) such a passage as this²⁶: “I know not any greater blessing to a young man beginning life than a virtuous lover, or to the lover than a beloved youth. For the principle which ought to be the guide of men who would nobly live—that principle, I say, neither kindred, nor honour, nor wealth, nor any other motive is able to implant so well as love. Of what am I speaking? Of the sense of honour and dishonour, without which neither states nor individuals ever do any good or great work.… For what lover would not choose rather to be seen of all mankind than by his beloved, either when abandoning his post or throwing away his arms? He would be ready to die a thousand deaths rather than endure this. Or who would desert his beloved or fail him in the hour of danger? The veriest coward would become an inspired hero, equal to the bravest, at such a time; love would inspire him. That courage which, as Homer says, the god breathes into the soul of heroes, love of his own nature inspires into the lover.” Or again in the “Phædrus” Plato makes Socrates say²⁷: “In like manner the followers of Apollo and of every other god, walking in the ways of their god, seek a love who is to be like their god, and when they have found him, they themselves imitate their god, and persuade their love to do the same, and bring him into harmony with the form and ways of the god as far as they can; for they have no feelings of envy or jealousy towards their beloved, but they do their utmost to create in him the greatest likeness of themselves and the god whom they honour. Thus fair and blissful to the beloved when he is taken, is the desire of the inspired lover, and the initiation of which I speak into the mysteries of true love, if their purpose is effected.”

With these few preliminary remarks we may pass on to consider some recent scientific investigations of the matter in hand. In late times—that is, during the last thirty years or so—a group of scientific and capable men chiefly in Germany, France, and Italy, have made a special and more or less impartial study of it. Among these may be mentioned Dr. Albert Moll of Berlin; R. von Krafft-Ebing, one of the leading medical authorities of Vienna, whose book on “Sexual Psychopathy” has passed into its tenth edition; Dr. Paul Moreau (“Des Aberrations du sens génésique”); Cesare Lombroso, the author of various works on Anthropology; M. A. Raffalovich (“Uranisme et unisexualité”); Auguste Forel (“Die Sexuelle Frage”); Mantegazza; K. H. Ulrichs; and last but not least, Dr. Havelock Ellis, of whose great work on the Psychology of Sex the second volume is dedicated to the subject of “Sexual Inversion.”²⁸ The result of these investigations has been that a very altered complexion has been given to the subject. For whereas at first it was easily assumed that the phenomena were of morbid character, and that the leaning of the love-sentiment towards one of the same sex was always associated with degeneracy or disease, it is very noticeable that step by step with the accumulation of reliable information this assumption has been abandoned. The point of view has changed; and the change has been most marked in the latest authors, such as A. Moll and Havelock Ellis.

It is not possible here to go into anything like a detailed account of the works of these various authors, their theories, and the immense number of interesting cases and observations which they have contributed; but some of the general conclusions which flow from their researches may be pointed out. In the first place their labors have established the fact, known hitherto only to individuals, that sexual inversion—that is the leaning of desire to one of the same sex—is in a vast number of cases quite instinctive and congenital, mentally and physically, and therefore twined in the very roots of individual life and practically ineradicable. To Men or Women thus affected with an innate homosexual bias, Ulrichs gave the name of Urning,²⁹ since pretty widely accepted by scientists. Some details with regard to “Urnings,” I have given in the preceding paper, but it should be said here that too much emphasis cannot be laid on the distinction between these born lovers of their own kind, and that class of persons, with whom they are so often confused, who out of mere carnal curiosity or extravagance of desire, or from the dearth of opportunities for a more normal satisfaction (as in schools, barracks, etc.) adopt some homosexual practices. It is the latter class who become chiefly prominent in the public eye, and who excite, naturally enough, public reprobation. In their case the attraction is felt, by themselves and all concerned, to be merely sensual and morbid. In the case of the others, however, the feeling is, as said, so deeply rooted and twined with the mental and emotional life that the person concerned has difficulty in imagining himself affected otherwise than he is; and to him at least his love appears healthy and natural, and indeed a necessary part of his individuality.

In the second place it has become clear that the number of individuals affected with ‘sexual inversion’ in some degree or other is very great—much greater than is generally supposed to be the case. It is however very difficult or perhaps impossible to arrive at satisfactory figures on the subject,³⁰ for the simple reasons that the proportions vary so greatly among different peoples and even in different sections of society and in different localities, and because of course there are all possible grades of sexual inversion to deal with, from that in which the instinct is quite exclusively directed towards the same sex, to the other extreme in which it is normally towards the opposite sex but capable, occasionally and under exceptional attractions, of inversion towards its own—this last condition being probably among some peoples very widespread, if not universal.

In the third place, by the tabulation and comparison of a great number of cases and “confessions,” it has become pretty well established that the individuals affected with inversion in marked degree do not after all differ from the rest of mankind, or womankind, in any other physical or mental particular which can be distinctly indicated.³¹ No congenital association with any particular physical conformation or malformation has yet been discovered; nor with any distinct disease of body or mind. Nor does it appear that persons of this class are usually of a gross or specially low type, but if anything rather the opposite—being mostly of refined, sensitive nature and including, as Krafft-Ebing points out (“Psychopathia Sexualis,” seventh ed., p. 227) a great number “highly gifted in the fine arts, especially music and poetry”; and, as Mantegazza says,³² many persons of high literary and social distinction. It is true that Krafft-Ebing insists on the generally strong sexual equipment of this class of persons (among men), but he hastens to say that their emotional love is also “enthusiastic and exalted,”³³ and that, while bodily congress is desired, the special act with which they are vulgarly credited is in most cases repugnant to them.³⁴

The only distinct characteristic which the scientific writers claim to have established is a marked tendency to nervous development in the subject, not infrequently associated with nervous maladies; but—as I shall presently have occasion to show—there is reason to think that the validity even of this characteristic has been exaggerated.

Taking the general case of men with a marked exclusive preference for persons of their own sex, Krafft-Ebing says (“P.S.” p. 256): “The sexual life of these Homosexuals is mutatis mutandis just the same as in the case of normal sex-love.… The Urning loves, deifies his male beloved one, exactly as the woman-wooing man does his beloved. For him, he is capable of the greatest sacrifice, experiences the torments of unhappy, often unrequited, love, of faithlessness on his beloved’s part, of jealousy, and so forth. His attention is enchained only by the male form … The sight of feminine charms is indifferent to him, if not repugnant.” Then he goes on to say that many such men, notwithstanding their actual aversion to intercourse with the female, do ultimately marry—either from ethical, as sometimes happens, or from social considerations. But very remarkable—as illustrating the depth and tenacity of the homogenic instinct³⁵—and pathetic too, are the records that he gives of these cases; for in many of them a real friendship and regard between the married pair was still of no avail to overcome the distaste on the part of one to sexual intercourse with the other, or to prevent the experience of actual physical distress after such intercourse, or to check the continual flow of affection to some third person of the same sex; and thus unwillingly, so to speak, this bias remained a cause of suffering to the end.

I have said that at the outset it was assumed that the Homogenic emotion was morbid in itself, and probably always associated with distinct disease, either physical or mental, but that the progress of the inquiry has served more and more to dissipate this view; and that it is noticeable that the latest of the purely scientific authorities are the least disposed to insist upon the theory of morbidity. It is true that Krafft-Ebing clings to the opinion that there is generally some neurosis, or degeneration of a nerve-centre, or inherited tendency in that direction, associated with the instinct; see p. 190 (seventh ed.), also p. 227, where he speaks, rather vaguely, of “an hereditary neuropathic or psychopathic tendency”—neuro(psycho)pathische Belastung. But it is an obvious criticism on this that there are few people in modern life, perhaps none, who could be pronounced absolutely free from such a Belastung! And whether the Dorian Greeks or the Polynesian Islanders or the Albanian mountaineers, or any of the other notably hardy races among whom this affection has been developed, were particularly troubled by nervous degeneration we may well doubt!

As to Moll, though he speaks³⁶ of the instinct as morbid (feeling perhaps in duty bound to do so), it is very noticeable that he abandons the ground of its association with other morbid symptoms—as this association, he says, is by no means always to be observed; and is fain to rest his judgment on the dictum that the mere failure of the sexual instinct to propagate the species is itself pathological—a dictum which in its turn obviously springs from that pre-judgment of scientists that generation is the sole object of love,³⁷ and which if pressed would involve the good doctor in awkward dilemmas, as for instance that every worker-bee is a pathological specimen.

Finally we find that Havelock Ellis, one of the latest writers of weight on this subject, in chapter vi. of his “Sexual Inversion,” combats the idea that this temperament is necessarily morbid; and suggests that the tendency should rather be called an anomaly than a disease. He says (2nd edition, p. 186)³⁸ “Thus in sexual inversion we have what may fairly be called a ‘sport’ or variation, one of those organic aberrations which we see throughout living nature in plants and in animals.”³⁹

With regard to the nerve-degeneration theory, while it may be allowed that sexual inversion is not uncommonly found in connection with the specially nervous temperament, it must be remembered that its occasional association with nervous troubles or disease is quite another matter; since such troubles ought perhaps to be looked upon as the results rather than the causes of the inversion. It is difficult of course for outsiders not personally experienced in the matter to realise the great strain and tension of nerves under which those persons grow up from boyhood to manhood—or from girl to womanhood—who find their deepest and strongest instincts under the ban of the society around them; who before they clearly understand the drift of their own natures discover that they are somehow cut off from the sympathy and understanding of those nearest to them; and who know that they can never give expression to their tenderest yearnings of affection without exposing themselves to the possible charge of actions stigmatised as odious crimes.⁴⁰ That such a strain, acting on one who is perhaps already of a nervous temperament, should tend to cause nervous prostration or even mental disturbance is of course obvious; and if such disturbances are really found to be commoner among homogenic lovers than among ordinary folk we have in these social causes probably a sufficient explanation of the fact.