its period of highest military as well as ethical and intellectual vigor. In this case, as in those already mentioned, the homosexual tendency was frequently regarded as having beneficial results, which caused it to be condoned, if not, indeed, fostered as a virtue. Plutarch repeated the old Greek statement that the Beotians, the Lacedemonians, and the Cretans were the most warlike stocks because they were the strongest in love; an army composed of loving homosexual couples, it was held, would be invincible. It appears that the Dorians introduced paiderastia, as the Greek form of homosexuality is termed, into Greece; they were the latest invaders, a vigorous mountain race from the northwest (the region including what is now Albania) who spread over the whole land, the islands, and Asia Minor, becoming the ruling race. Homosexuality was, of course, known before they came, but they made it honorable. Homer never mentions it, and it was not known as legitimate to the Æolians or the Ionians. Bethe, who has written a valuable study of Dorian paiderastia, states that the Dorians admitted a kind of homosexual marriage, and even had a kind of boy-marriage by capture, the scattered vestiges of this practice indicating, Bethe believes, that it was a general custom among the Dorians before the invasion of Greece. Such unions even received a kind of religions consecration. It was, moreover, shameful for a noble youth in Crete to have no lover; it spoke ill for his character. By paiderastia a man propagated his virtues, as it were, in the youth he loved, implanting them by the act of intercourse.
In its later Greek phases paiderastia was associated less with war than with athletics; it was refined and intellectualized by poetry and philosophy. It cannot be doubted that both Æschylus and Sophocles cultivated boy-love, while its idealized presentation in the dialogues of Plato has caused it to be almost identified with his name; thus in the early Charmides we have an attractive account of the youth who gives his name to the dialogue and the emotions he excites are described. But even in the early dialogues Plato only conditionally approved of the sexual side of paiderastia and he condemned it altogether in the final Laws.[21]
The early stages of Greek paiderastia are very interestingly studied by Bethe, "Die Dorische Knabenliebe," Rheinisches Museum für Philologie, 1907. J. A. Symonds's essay on the later aspects of paiderastia, especially as reflected in Greek literature, A Problem in Greek Ethics, is contained in the early German edition of the present study, but (though privately printed in 1883 by the author in an edition of twelve copies and since pirated in another private edition) it has not yet been published in English. Paiderastia in Greek poetry has also been studied by Paul Brandt, Jahrbuch für sexuelle Zwischenstufen, vols. viii and ix (1906 and 1907), and by Otto Knapp (Anthropophyteia, vol. iii, pp. 254–260) who seeks to demonstrate the sensual side of paiderastia. On the other hand, Licht, working on somewhat the same lines as Bethe (Zeitschrift für Sexualwissenschaft, August, 1908), deals with the ethical element in paiderastia, points out its beneficial moral influence, and argues that it was largely on this ground that it was counted sacred. Licht has also published a learned study of paiderastia in Attic comedy (Anthropophyteia, vol. vii, 1910), and remarks that "without paiderastia Greek comedy is unthinkable." Paiderastia in the Greek anthology has been fully explored by P. Stephanus (Jahrbuch für sexuelle Zwischenstufen, vol. ix, 1908, p. 213). Kiefer, who has studied Socrates in relation to homosexuality (O. Kiefer, "Socrates und die Homosexualität," Jahrbuch für sexuelle Zwischenstufen, vol. ix, 1908), concludes that he was bisexual but that his sexual impulses had been sublimated. It may be added that many results of recent investigation concerning paiderastia are summarized by Hirschfeld, Die Homosexualität, pp. 747–788, and by Edward Carpenter, Intermediate Types Among Primitive Folk, 1914, part ii; see also Bloch, Die Prostitution, vol. i, p. 232 et seq., and Der Ursprung der Syphilis, vol. ii, p. 564.
It would appear that almost the only indications outside Greece of paiderastic homosexuality showing a high degree of tenderness and esthetic feeling are to be found in Persian and Arabian literature, after the time of the Abbasids, although this practice was forbidden by the Koran.[22]
In Constantinople, as Näcke was informed by German inverts living in that city, homosexuality is widespread, most cultivated Turks being capable of relations with boys as well as with women, though very few are exclusively homosexual, so that their attitude would seem to be largely due to custom and tradition. Adult males rarely have homosexual relations together; one of the couple is usually a boy of 12 to 18 years, and this condition of things among the refined classes is said to resemble ancient Greek paiderastia. But ordinary homosexual prostitution is prevalent; it is especially recognized in the baths which abound in Constantinople and are often open all night. The attendants at these baths are youths who scarcely need an invitation to induce them to gratify the client in this respect, the gratification usually consisting in masturbation, mutual or one-sided, as desired. The practice, though little spoken of, is carried on almost openly, and blackmailing is said to be unknown.[23] In the New Turkey, however, it is stated by Adler Bey that homosexual prostitution has almost disappeared.[24]
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