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and not acquired through the long throes of evolution. Colored inverts desire white men as a rule, but are not averse to men of their own race. I believe that 10 per cent, of Negroes in the United States are sexually inverted."

[38] Among the Papuans of German New Guinea, where the women have great power, marriage is late, and the young men are compelled to live separated from the women in communal houses. Here, says Moskowski (Zeitschrift für Ethnologie, 1911, Heft 2, p. 339), homosexual orgies are openly carried on.

[39] C. G. Seligmann, "Sexual Inversion Among Primitive Races," Alienist and Neurologist, Jan., 1902. In a tale of the Western Solomon Islands, reported by J. C. Wheeler (Anthropophyteia, vol. ix, p. 376) we find a story of a man who would be a woman, and married another man and did woman's work.

[40] Hardman, "Habits and Customs of Natives of Kimberley, Western Australia," Proceedings Royal Irish Academy, 3d series, vol. i, 1889, p. 73.

[41] Klaatsch, "Some Notes on Scientific Travel Amongst the Black Populations of Tropic Australia," Adelaide meeting of Australian Association for the Advancement of Science, January, 1907, p. 5.

[42] In further illustration of this I have been told that among the common people there is often no feeling against connection with a woman per anum.

[43] Chevalier (L'Inversion Sexuelle, pp. 85–106) brings forward a considerable amount of evidence regarding homosexuality at Rome under the emperors. See also Moll, Konträre Sexualempfindung, 1899, pp. 56–66, and Hirschfeld, Homosexualität, 1913, pp. 789–806. On the literary side, Petronius best reveals the homosexual aspect of Roman life about the time of Tiberius.

[44] J. A. Symonds wrote an interesting essay on this subject; see also Kiefer, Jahrbuch f. sex. Zwischenstufen, vol. viii, 1906.

[45] See L. von Scheffler, "Elagabal," Jahrbuch f. sex. Zwischenstufen, vol. iii, 1901; also Duviquet, Héliogabale (Mercure de France).

[46] The following note has been furnished to me: "Balzac, in Une Dernière Incarnation de Vautrin, describes the morals of the French bagnes. Dostoieffsky, in Prison-Life in Siberia, touches on the same subject. See his portrait of Sirotkin, p. 52 et seq., p. 120 (edition J. and R. Maxwell, London). We may compare Carlier, Les Deux Prostitutions, pp. 300–1, for an account of the violence of homosexual passions in French prisons. The initiated are familiar with the fact in English prisons. Bouchard, in his Confessions, Paris, Liseux, 1881, describes the convict station at Marseilles in 1630." Homosexuality among French recidivists at Saint-Jean-du-Maroni in French Guiana has been described by Dr. Cazanova, Arch. d'Anth. Crim., January, 1906, p. 44. See also Davitt's Leaves from a Prison Diary, and Berkman's Prison Memoirs of an Anarchist; also Rebierre, Joyeux et Demifous, 1909.

[47] D. McMurtrie, Chicago Medical Recorder, January, 1914.

[48] See Appendix A: "Homosexuality among Tramps," by "Josiah Flynt."

[49] Inferno, xv. The place of homosexuality in the Divine Comedy itself has been briefly studied by Undine Freün von Verschuer, Jahrbuch für sexuelle Zwischenstufen, Bd. viii, 1906.

[50] Hirschfeld and others have pointed out, very truly, that inverts are less prone than normal persons to regard caste and social position. This innately democratic attitude renders it easier for them than for ordinary people to rise to what Cyples has called the "ecstasy of humanity," the emotional attitude, that is to say, of those rare souls of whom it may be said, in the same writer's words, that "beggars' rags to their unhesitating lips grew fit for kissing because humanity had touched the garb." Edward Carpenter (Intermediate Types among Primitive Folk, p. 83) remarks that great ethical leaders have often exhibited feminine traits, and adds: "It becomes easy to suppose of those early figures—who once probably were men—those Apollos, Buddhas, Dionysus, Osiris, and so forth—to suppose that they too were somewhat bisexual in temperament, and that it was really largely owing to that fact that they were endowed with far-reaching powers and became leaders of mankind."

[51] English translation, Primitive Folk, in Contemporary Science series.

[52] R. Horneffer, Der Priester, 2 vols., 1912. J. G. Frazer, in the volume entitled "Adonis, Attis, Osiris" (pp. 428–435) of the third edition of his Golden Bough, discusses priests dressed as women, and finds various reasons for the custom.

[53] Edward Carpenter, Intermediate Types among Primitive Folk, 1914.

[54] Westermarck, Origin and Development of Moral Ideas, vol. ii, ch. xliii.

[55] "Italian literature," remarks Symonds, "can show the Rime Burlesche, Becadelli's Hermaphroditus, the Canti Carnascialeschi, the Macaronic poems of Fidentius, and the remarkably outspoken romance entitled Alcibiade Fanciullo a Scola."

[56] The life of Muret has been well written by C. Dejob, Marc-Antoine Muret, 1881.

[57] F. M. Nichols, Epistles of Erasmus, vol. i, pp. 44–55.

[58] Burckhardt, Die Kultur der Renaissance, vol. ii, Excursus ci.

[59] F. de Gaudenzi in ch. v of his Studio Psico-patologico sopra T. Tasso (1899) deals fully with the poet's homosexual tendencies.

[60] Herbert P. Horne, Leonardo da Vinci, 1903, p. 12.

[61] S. Freud, Eine Kindheitserinnerung des Leonardo da Vinci, 1910.

[62] See Parlagreco, Michelangelo Buonarotti, Naples, 1888; Ludwig von Scheffler, Michelangelo: Ein Renaissance Studie, 1892; Archivo di Psichiatria, vol. xv, fasc. i, ii, p. 129; J. A. Symonds, Life of Michelangelo, 1893; Dr. Jur. Numa Praetorius, "Michel Angelo's Urningtum," Jahrbuch

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