APPENDICES.

"O'er that artWhich you say adds to Nature, is an artThat Nature makes."

Pathology is but physiology working under new conditions. The stream of nature still flows into the bent channel of sexual inversion, and still runs according to law. We have not wasted our time in this toilsome excursion. With the knowledge here gained we are the better equipped to enter upon the study of the wider questions of sex.

[243]In this connection I may refer to Moll'sSexual Life of the Child, to the writings of Dr. Clement Dukes, physician to Rugby School, who fully recognizes the risks of school-life, and to the discussion on sexual vice in schools, started by an address by the Rev. J. M. Wilson, head-master of Clifton College, in the EnglishJournal of Education, 1881-82.

[244]With regard to the importance of the sexual emotions generally and their training, see the well-known book by Edward Carpenter,Love's Coming of Age; Professor Gurlitt ("Knabenfreundschaften,"Sexual-Probleme, Oct., 1909) also upholds the intimate friendships of youth, which in his own experience have not had even a suspicion of homosexuality.

[245]Casanova,Mémoires, vol. i (edition Garnier), p. 160. See also remarks by an experienced master in one of the largest English public schools, which I have brought forward in vol. i of theseStudies, "Auto-erotism," 3d ed., 1910.

[246]See,e.g., Professor J. R. Angell, "Some Reflections upon the Reaction from Coeducation,"Popular Science Monthly, Nov., 1902; also Moll'sSexual Life of the Child, ch. ix, and for a general discussion of coeducation, S. Poirson,La Coéducation, 1911.

[247]Bethe, "Die Dorische Knabenliebe,"Rheinisches Museum für Philologie; vol. lxii, Heft 3, p. 440;cf.Edward Carpenter,Intermediate Types among Primitive Folk, ch. vi.

[248]Schrenck-Notzing,Die Suggestionstherapie bei krankhaften Erscheinungen des Geschlechtsinnes, 1892. (Eng. trans.Therapeutic Suggestion, 1895.)

[249]Raffalovich,Uranisme et Unisexualité, 1896, p. 16. He remarks that the congenital invert who has never had relations with women, and whose abnormality, to use Krafft-Ebing's distinction, is a perversion and not a perversity, is much less dangerous and apt to seduce others than the more versatile and corrupt person who has known all methods of gratification.

[250]See,e.g., Moll,Die Konträre Sexualempfindung, ch. xi; Forel,Die Sexuelle Frage, ch. xiv; Näcke, "Die Behandlung der Homosexualität,"Sexual-Probleme, Aug., 1910; Hirschfeld,Die Homosexualität, ch. xxii.

[251]Moll,Zeitschrift für Psychotherapie, 1911, Heft 1;id.,Handbuch der Sexualwissenschaften, 1912, p. 662et seq.

[252]This is also the opinion of Numa Praetorius,Jahrbuch für sexuelle Zwischenstufen, Jan., 1913, p. 222.

[253]See, especially, Sadger,Zeitschrift für Sexualwissenschaft, Heft 12, 1908; alsoJahrbuch für sexuelle Zwischenstufen, vol. ix, 1908; Sadger's methods are criticised by Hirschfeld,Die Homosexualität, ch. xxii, and defended by Sadger,Internationale Zeitschrift für Aerztliche Psychoanalyse, July, 1914, p. 392. For a discussion of the psychoanalytic treatment of homosexuality by a leading American Freudian, see Brill,Journal American Medical Association, Aug. 2, 1913.

[254]Internationale Zeitschrift für Aerztliche Psychoanalyse, March, 1914.

[255]This is now generally recognized. See,e.g., Roubinovitch and Borel, "Un Cas d'Uranisme,"L'Encéphale, Aug., 1913. These authors conclude that it is today impossible to look upon inversion as the equivalent or the symptom of a psychopathic state, though we have to recognize that it frequently coexists with morbid emotional states. Näcke, also, in his extensive experience, found that homosexuality is rare in asylums and slight in character; he dealt with this question on various occasions; see,e.g.,Jahrbuch für sexuelle Zwischenstufen, vol. viii, 1906.

[256]Krafft-Ebing considered that the temporary or lasting association of homosexuality with neurasthenia having its root in congenital conditions is "almost invariable," and some authorities (like Meynert) have regarded inversion as an accidental growth on the foundation of neurasthenia.

[257]Féré expressed himself concerning the general treatment of homosexuality in the same sense, and even more emphatically (Féré,L'Instinct Sexuel, 1899, pp. 272, 286). He considers that all forms of congenital inversion resist treatment, and that, since a change in the invert's instincts must be regarded rather as a perversion of the invert than a cure of the inversion, one may be permitted to doubt not only the utility of the treatment, but even the legitimacy of attempting it. The treatment of sexual inversion, he declared, is as much outside the province of medicine as the restoration of color-vision in the color-blind. The ideal which the physician and the teacher must place before the invert is that of chastity; he must seek to harness his wagon to a star.

[258]I have been told by a distinguished physician, who was consulted in the case, of a congenital invert highly placed in the English government service, who married in the hope of escaping his perversion, and was not even able to consummate the marriage. It is needless to insist on the misery which is created in such cases. It is not, of course, denied that such marriages may not sometimes become eventually happy. Thus Kiernan ("Psychical Treatment of Congenital Sexual Inversion,"Review of Insanity and Nervous Diseases, June, 1894) reports the case of a thoroughly inverted girl who married the brother of the friend to whom she was previously attached merely in order to secure his sister's companionship. She was able to endure and even enjoy intercourse by imagining that her husband, who resembled his sister, was another sister. Liking and esteem for the husband gradually increased and after the sister died a child was born who much resembled her; "the wife's esteem passed through love of the sister to intense natural love of the daughter, as resembling the sister; through this to normal love of the husband as the father and brother." The final result may have been satisfactory, but this train of circumstances could not have been calculated beforehand. Moll is also opposed, on the whole (e.g.,Deutsche medicinische Presse, No. 6, 1902), to marriage and procreation by inverts.

[259]Hirschfeld,Die Homosexualität, ch. xxi. It might seem on theoretical grounds that the marriage of a homosexual man with a homosexual woman might turn out well. Hirschfeld, however, states that he knows of 14 such marriages, and the theoretical expectation has not been justified; 3 of the cases speedily terminated in divorce, 4 of the couples lived separately, and all but 2 of the remaining couples regretted the step they had taken. I may add that in such a case even the expectation of happiness scarcely seems reasonable, since neither of the parties can feel a true mating impulse toward the other.

[260]Hirschfeld also notes (Die Homosexualität, p. 95) that women often instinctively feel that there is something wrong in the love of their inverted husbands who may perhaps succeed in copulating, but betray their deepest feelings by a repugnance to touch the sexual parts with the hand. The homosexual woman, also, as Hirschfeld elsewhere points out with cases in illustration (p. 84), may suffer seriously through being subjected to normal sexual relationships.

[261]Féré reports the case of an invert of great intellectual ability who had never had any sexual relationships, and was not averse from a chaste life; he was urged by his doctor to acquire the power of normal intercourse and to marry, on the ground that his perversion was merely a perversion of the imagination. He did so, and, though he married a perfectly strong and healthy woman, and was himself healthy, except in so far as his perversion was concerned, the offspring turned out disastrously. The eldest child was an epileptic, almost an imbecile, and with strongly marked homosexual impulses; the second and third children were absolute idiots; the youngest died of convulsions in infancy (Féré,L'Instinct Sexuel, p. 269et seq.) No doubt this is not an average case, but the numerous examples of the offspring of similar marriages brought forward by Hirschfeld (op. cit., p. 391) scarcely present a much better result.

[262]It is scarcely necessary to add that the same principle is adaptable to the case of homosexual women. "In all such cases," writes an American woman physician, "I would recommend that the moral sense be trained and fostered, and the persons allowed to keep their individuality, being taught to remember always that they are different from others, rather sacrificing their own feelings or happiness when necessary. It is good discipline for them, and will serve in the long run to bring them more favor and affection than any other course. This quality or idiosyncrasy is not essentially evil, but, if rightly used, may prove a blessing to others and a power for good in the life of the individual; nor does it reflect any discredit upon its possessor."

[263]The existence of an affinity between homosexuality and the religious temperament has been referred to in ch. i as recognized in many parts of the world. See, for a more extended discussion, Horneffer,Der Priester, and Bloch,Die Prostitution, vol. i, pp. 101-110. The psychoanalysts have also touched on this point; thus Pfister,Die Frommingkeit des Grafen von Zinzendorf(1910), argues that the founder of the pietistic sect of the Herrenhuter was of sublimated homosexual (or bisexual) temperament.

[264]Forel,Die Sexuelle Frage, p. 528. Such ideas are, of course, often put forward by inverts themselves.

[265]Roman law previously seems to have been confined in this matter to the protection of boys. The Scantinian and other Roman laws against paiderasty seem to have been usually a dead letter. See, for various notes and references, W. G. Holmes,The Age of Justinian and Theodora, vol. i, p. 121.

[266]Epistle to the Romans, chapter i, verses 26-7.

[267]In practice this penalty of death appears to have been sometimes commuted to ablation of the sexual organs.

[268]For a full sketch of the legal enactments against homosexual intercourse in ancient and modern times, see Numa Praetorius, "Die straflichen Bestimmungen gegen den gleichgeschlechtlichen Verkehr,"Jahrbuch für sexuelle Zwischenstufen, vol. i, pp. 97-158. This writer points out that Justinian, and still more clearly, Pius V, in the sixteenth century, distinguished between occasional homosexuality and deep-rooted inversion, habitual offenders alone, not those who had only been guilty once or twice, being punished.

[269]The influence of the supposed connection of sodomy with unbelief, idolatry, and heresy in arousing the horror of it among earlier religions has been emphasized by Westermarck,The Origin and Development of the Moral Ideas, vol. i, p. 486et seq.

[270]"Any male person who in public or private commits, or is a party to the commission of, or procures or attempts to procure the commission by any male person of, any act of gross indecency with another male person, shall be guilty of a misdemeanor, and, being convicted thereof, shall be liable at the discretion of the court to be imprisoned for any term not exceeding two years, with or without hard labor."

[271]This point is brought forward by Dr. Léon de Rode in his report on "L'Inversion Génitale et la Législation," prepared for the Third (Brussels) Congress of Criminal Anthropology in 1892. The same point is insisted on by some of my correspondents.

[272]It is a remarkable and perhaps significant fact that, while homosexuality is today in absolute disrepute in France, it was not so under the less tolerant law of the seventeenth and eighteenth centuries. The Duc de Gesvres, as described by Besenval (Mémoires, i, p. 178), was a well-marked invert of feminine type, impotent, and publicly affecting all the manners of women; yet he was treated with consideration. In 1687 Madame, the mother of the Regent, writes implying that "all the young men and many of the old" practised pederasty:il n'y a que les gens du commun qui aiment les femmes. The marked tendency to inversion in the French royal family at this time is well known.

[273]A man with homosexual habits, I have been told, declared he would be sorry to see the English law changed, as then he would find no pleasure in his practices.

[274]Blackmailing appears to be the most serious risk which the invert runs. Hirschfeld states in an interesting study of blackmailing (Jahrbuch für sexuelle Zwischenstufen, April, 1913) that his experience shows that among 10,000 homosexual persons hardly one falls a victim to the law, but over 3000 are victimized by blackmailers.

[275]Krafft-Ebing would place this age not under 16, the age at which in England girls may legally consent to normal sexual intercourse (Psychopathia Sexualis, 1893, p. 419). It certainly should not be lower.

I have made a rather minute study of the tramp class in the United States, England, and Germany, but I know it best in the States. I have lived with the tramps there for eight consecutive months, besides passing numerous shorter periods in their company, and my acquaintance with them is nearly of ten years' standing. My purpose in going among them has been to learn about their life in particular and outcast life in general. This can only be done by becoming part and parcel of its manifestations.

There are two kinds of tramps in the United States: out-of-works and "hoboes." The out-of-works are not genuine vagabonds; they really want work and have no sympathy with the hoboes. The latter are the real tramps. They make a business of begging—a very good business too—and keep at it, as a rule, to the end of their days. Whisky andWanderlust, or the love of wandering, are probably the main causes of their existence; but many of them are discouraged criminals, men who have tried their hand at crime and find that they lack criminal wit. They become tramps because they find that life "on the road" comes the nearest to the life they hoped to lead. They have enough talent to do very well as beggars, better, generally speaking, then the men who have reached the road simply as drunkards; they know more about the tricks of the trade and are cleverer in thinking out schemes and stories. All genuine tramps in America are, however, pretty much the same, as far as manners and philosophy are concerned, and all are equallywelcome at the "hang-out."[276]The class of society from which they are drawn is generally the very lowest of all, but there are some hoboes who have come from the very highest, and these latter are frequently as vicious and depraved as their less well-born brethren.

Concerning sexual inversion among tramps, there is a great deal to be said, and I cannot attempt to tell all I have heard about it, but merely to give a general account of the matter. Every hobo in the United States knows what "unnatural intercourse" means, talking about it freely, and, according to my finding, every tenth man practises it, and defends his conduct. Boys are the victims of this passion. The tramps gain possession of these boys in various ways. A common method is to stop for awhile in some town, and gain acquaintance with the slum children. They tell these children all sorts of stories about life "on the road," how they can ride on the railways for nothing, shoot Indians, and be "perfeshunnels" (professionals), and they choose some boy who specially pleases them. By smiles and flattering caresses they let him know that the stories are meant for him alone, and before long, if the boy is a suitable subject, he smiles back just as slyly. In time he learns to think that he is the favorite of the tramp, who will take him on his travels, and he begins to plan secret meetings with the man. The tramp, of course, continues to excite his imagination with stories and caresses, and some fine night there is one boy less in the town. On the road the lad is called a "prushun," and his protector a "jocker." The majority of prushuns are between 10 and 15 years of age, but I have known some under 10 and a few over 15. Each is compelled by hobo law to let his jocker do with him as he will, and many, I fear, learn to enjoy his treatment of them. They are also expected to beg in every town they come to, any laziness on their part receiving very severe punishment.

How the act of unnatural intercourse takes place is not entirely clear; the hoboes are not agreed. From what I have personally observed I should say that it is usually what they call "leg-work" (intercrural), but sometimesimmissio penis in anum, the boy, in either case, lying on his stomach. I have heard terrible stories of the physical results to the boy of anal intercourse.

One evening, near Cumberland, Pennsylvania, I was an unwilling witness of one of the worst scenes that can be imagined. In company with eight hoboes, I was in a freight-car attached to a slowly moving train. A colored boy succeeded in scrambling into the car, and when the train was well under way again he was tripped up and "seduced" (to use the hobo euphemism) by each of the tramps. He made almost no resistance, and joked and laughed about the business as if he had expected it. This, indeed, I find to be the general feeling among the boys when they have been thoroughly initiated. At first they do not submit, and are inclined to run away or fight, but the men fondle and pet them, and after awhile they do not seem to care. Some of them have told me that they get as much pleasure out of the affair as the jocker does. Even little fellows under 10 have told me this, and I have known them to willfully tempt their jockers to intercourse. What the pleasure consists in I cannot say. The youngsters themselves describe it as a delightful tickling sensation in the parts involved, and this is possibly all that it amounts to among the smallest lads. Those who have passed the age of puberty seem to be satisfied in pretty much the same way that the men are. Among the men the practice is decidedly one of passion. The majority of them prefer a prushun to a woman, and nothing is more severely judged than rape. One often reads in the newspapers that a woman has been assaulted by a tramp, but the perverted tramp is never the guilty party.

I believe, however, that there are a few hoboes who have taken to boys because women are so scarce "on the road." For every woman in hoboland there are a hundred men. That this disproportion has something to do with the popularity of boysis made clear by the following case: In a gaol, where I was confined for a month during my life in vagabondage, I got acquainted with a tramp who had the reputation of being a "sod" (sodomist). One day a woman came to the gaol to see her husband, who was awaiting trial. One of the prisoners said he had known her before she was married and had lived with her. The tramp was soon to be discharged, and he inquired where the woman lived. On learning that she was still approachable, he looked her up immediately after his release, and succeeded in staying with her for nearly a month. He told me later that he enjoyed his life with her much more than his intercourse with boys. I asked him why he went with boys at all, and he replied: "'Cause there ain't women enough. If I can't get them I've got to have the other."

It is in gaols that one sees the worst side of this perversion. In the daytime the prisoners are let out into a long hall, and can do much as they please; at night they are shut up, two and even four in a cell. If there are any boys in the crowd, they are made use of by all who care to have them. If they refuse to submit, they are gagged and held down. The sheriff seldom knows what goes on, and for the boys to say anything to him would be suicidal. There is a criminal ignorance all over the States concerning the life of these gaols, and things go on that would be impossible in any well-regulated prison. In one of these places I once witnessed the fiercest fight I have ever seen among hoboes; a boy was the cause of it. Two men said they loved him, and he seemed to return the affection of both with equal desire. A fight with razors was suggested to settle who should have him.[277]The men prepared for action, while the crowd gathered round to watch. They slashed away for over half an hour, cutting each other terribly, and then their backers stopped them for fear of fatal results. The boy was given to the one who was hurt the least.

Jealousy is one of the first things one notices in connection with this passion. I have known them to withdraw entirely from the "hang-out" life simply to be sure that their prushuns were not touched by other tramps. Such attachments frequently last for years, and some boys remain with their first jockers until they are "emancipated."

Emancipation means freedom to "snare" some other boy, and make him submit as the other had been obliged to submit when younger. As a rule, the prushun is freed when he is able to protect himself. If he can defend his "honor" from all who come, he is accepted into the class of "old stagers," and may do as he likes. This is the one reward held out to prushuns during their apprenticeship. They are told that some day they can have a boy and use him as they have been used. Thus hoboland is always sure of recruits.

It is difficult to say how many tramps are sexually inverted. It is not even certainly known how many vagabonds there are in the country. I have stated in one of my papers on tramps that, counting the boys, there are between fifty and sixty thousand genuine hoboes in the United States. A vagabond in Texas who saw this statement wrote me that he considered my estimate too low. The newspapers have criticised it as too high, but they are unable to judge. If my figures are, as I believe, at least approximately correct, the sexually perverted tramps may be estimated at between five and six thousand; this includes men and boys.

I have been told lately by tramps that the boys are less numerous than they were a few years ago. They say that it is now a risky business to be seen with a boy, and that it is more profitable, as far as begging is concerned, to go without them. Whether this means that the passion is less fierce than it used to be, or that the men find sexual satisfaction among themselves, I cannot say definitely. But from what I know of their disinclination to adopt the latter alternative, I am inclined to think that the passion may be dying out somewhat. I am sure that women are not more numerous "on the road" than formerly, andthat the change, if real, has not been caused by them. So much for my finding in the United States.

In England, where I have also lived with tramps for some time, I have found very little contrary sexual feeling. In Germany, also, excepting in prisons and work-houses, it seems very little known among vagabonds. There are a few Jewish wanderers (sometimes peddlers) who are said to have boys in their company, and I am told that they use them as the hoboes in the United States use their boys, but I cannot prove this from personal observation. In England I have met a number of male tramps who had no hesitation in declaring their preference for their own sex, and particularly for boys, but I am bound to say that I have seldom seen them with boys; as a rule, they were quite alone, and they seem to live chiefly by themselves.

It is a noteworthy fact that both in England and Germany there are a great many women "on the road," or, at all events, so near it that intercourse with them is easy and cheap. In Germany almost every town has its quarter of "Stadt-Schieze"[278]: women who sell their bodies for a very small sum. They seldom ask over thirty or forty pfennigs for a night, which is usually spent in the open air. In England it is practically the same thing. In all the large cities there are women who are glad to do business for three or four pence, and those "on the road" for even less.

The general impression made on me by the sexually perverted men I have met in vagabondage is that they are abnormally masculine. In their intercourse with boys they always take the active part. The boys have, in some cases, seemed to me uncommonly feminine, but not as a rule. In the main, they are very much like other lads, and I am unable to say whether their liking for the inverted relationship is inborn or acquired. That it is, however, a genuine liking, in altogether too many instances, I do not, in the least, doubt. As such, and all the more because it is such, it deserves to be more thoroughly investigated and more reasonably treated.

"Josiah Flynt" who wrote the foregoing account of tramp-life for the second edition of this volume, was well known as author, sociologist, and tramp. He was especially, and it would seem by innate temperament, the tramp, which part he looked to perfection (he himself referred to his "weasoned face and diminutive form") and felt completely at home in. He was thus able to throw much light on the psychology of the tramp, and his books (such asTramping with Tramps) are valuable from this point of view. His real name was F. Willard and he was a nephew of Miss Frances Willard. He died in Chicago, in 1907, at the age of 38, shortly after writing a frank and remarkableAutobiography. I am able to supplement his observations on tramps, so far as England is concerned, by the following passages from a detailed record sent to me by an English correspondent:—

"I am a male invert with complete feminine, sexual inclinations. Different meetings with 'tramps' led me to seek intimacy with them and for about twenty years I have gone on the 'tramp' myself so that I might come in the closest contact with them, in England, Scotland, and Wales.

"As in the United States, there are two classes of tramps those who would work, such as harvesters, road-makers, etc., and those who will not work, but make tramping a profession. Among both these classes my experience is that 90 per cent, or I even would be bold enough to say 100 per cent, indulge in homosexuality when the opportunity occurs, and I do not make any distinction between the two classes.

"There are numerous reasons for this and I will state a few. A certain number may prefer normal connection with a female, but except for those who tramp in vans and a limited number who have 'donnas' with them, women are not available, as prostitutes very seldom allow intimacy for 'love' except when drunk. Tramps are also afraid of any venereal disease as it means the misery of the Lock Hospital. Most of them are sociable and prefer to tramp with a 'make.' With this mate, with whom he sleeps and rests and 'boozes' when they are in funds, sexual intimacy naturally takes place, as my experience has been that oneof the two is male and the other female in their sexual desires, but I have known instances where they have acted both roles. Then male prostitution is to be had for nothing, and even occasionally when a tramp meets a 'toff' it is a means of earning money, either fairly or otherwise. I have never known a male tramp to refuse satisfaction if I offered a drink or two, or a small sum of money. One told me that he envied 'no lords or toffs' as long as he got plenty of 'booze and buggery.'

"Another one, who told me that he had been twenty-five years on the road, said that he could not endure to sleep alone. (He was a pedlar, openly of cheap religious books and secretly of the vilest pamphlets and photographs). He had 'done time' and he said the greatest punishment to him was not being able to have a 'make' who would submit to penetration, though he was not particular what form the sexual act took. Another fine young man, whom I chanced to meet the very day he had been released from a long sentence in prison for burglary and with whom I passed a night of incessant and almost brutal intimacy, said his punishment was seeing men always about him and being unable to have connection with them. Another and very powerful influence in 'tramps' toward homosexuality is that, in the low lodging houses they are obliged to frequent, a single bed is perhaps double to one with a bedmate whom perhaps he has never seen before, and especially in hot weather, when the rule is nakedness.

"My sexual desires being for the male invert I have come most in contact with them and have found that they form much the larger class. Among harvesters and seafaring tramps it is seldom you find a 'dandy' such as I was considered, and as such I was eagerly courted, and any suggestion of intimacy on my part quickly responded to. As regards the use of young boys for homosexual indulgence, it is not common as it is too dangerous, though I have known boys, especially those belonging to vans or gypsies, to prostitute themselves, always for money.

"On one occasion I saw a boy who created quite an outburst of lust of homosexual nature. The incident took placein a small seafaring town in Scotland one evening before a Fair was to be held. It occurred in a low public house where a number of very rough and mostly drunken men were assembled. A blind man came in led by an extremely pretty but effeminate-looking youth of about 17, wearing a ragged kilt and with bare legs and feet. He had long, curling, fair hair which reached to his shoulders and on it an old bonnet was perched. He also wore an old velveteen shooting jacket. All eyes were turned on the pair and they were quickly offered drinks. A remark was made by one man that he believed the youth was a lassie. The boy said, 'I will show you I am a laddie,' and pulled up his kilt, exposing his genitals and then his posterior. Boisterous laughter greeted this indecent exposure and suggestion, and more drinks were provided. The blind man then played his fiddle and the boy danced with frequent recurrences of the same indecencies. He was seized, kissed, and caressed by quite a number of men, some of whom endeavored to masturbate him, which he resisted, but performed it for them. After the closing time came, I and about ten or twelve men all occupied the same room; the old man continued to play, and the youth, stark naked, continued to dance and suggested we others should do so, and an erotic scene took place which was only closed to view by the 'boss' who was present putting out the lamp.

"Two classes of tramps I have met openly declare their preference for homosexuality. They are men who have been in the army and sailors and seafaring men in general. It is said that 'Jack has a wife in every port,' but I believe from my experience that the wife in many cases is of the male sex, and this among those of all nationalities, as is the case with soldiers. Among these also jealousy is more common than amongst ordinary tramps, and if you are 'dandy' to a soldier, if you make advances or receive them from a senior, trouble is likely to occur between them.

"I could give many instances of my own personal experiences to show that 'tramps' are looked upon by men in the country districts as legitimate, complacent, and purchaseable objects for homosexual lust."

[276]This is the home of the fraternity. Practically it is any corner where they can lay their heads; but, as a rule, it is either a lodging-house, a freight-car, or a nest in the grass near the railway watering-tank.

[277]All hoboes carry razors, both for shaving and for defense. Strange to say, they succeed in smuggling them into gaols, as they are never searched thoroughly.

[278]This word is of Hebrew origin, and means girl (Mädchen).

A school-friendship is termed by Italian girls a "flame" (flamma). This term, as explained by Obici and Marchesini, indicates, in school-slang, both the beloved person and the friendship in the abstract; but it is a friendship which has the note of passion as felt and understood in this environment. In every college the "flame" is regarded as a necessary institution. The relationship is usually of a markedly Platonic character, and generally exists between a boarder on one side and a day-pupil on the other. Notwithstanding, however, its apparently non-sexual nature, all the sexual manifestations of college youth circle around it, and in its varying aspects of differing intensity all the gradations of sexual sentiment may be expressed.

Obici and Marchesini carried on their investigation chiefly among the pupils of Normal schools, the age of the girls being between 12 and 19 or 20. There are both boarders and day-pupils at these colleges; the boarders are most inflammable, but it is the day-pupils who furnish the sparks.

Obici and Marchesini received much assistance in their studies from former pupils who are now themselves teachers. One of these, a day-pupil who had never herself been either the object or the agent in one of these passions, but had had ample opportunity of making personal observations, writes as follows: "The 'flame' proceeds exactly like a love-relationship; it often happens that one of the girls shows man-like characteristics, either in physical type or in energy and decision of character; the other lets herself be loved, acting with all the obstinacy—and one might almost say the shyness—of a girl with her lover. The beginning of these relationships is quite different from the usual beginnings of friendship. It is not by being always together,talking and studying together, that two become 'flames'; no, generally they do not even know each other; one sees the other on the stairs, in the garden, in the corridors, and the emotion that arises is nearly always called forth by beauty and physical grace. Then the one who is first struck begins a regular courtship: frequent walks in the garden when the other is likely to be at the window of her class-room, pauses on the stairs to see her pass; in short, a mute adoration made up of glances and sighs. Later come presents of beautiful flowers, and little messages conveyed by complacent companions. Finally, if the 'flame' shows signs of appreciating all these proofs of affection, comes the letter of declaration. Letters of declaration are long and ardent, to such a degree that they equal or surpass real love-declarations. The courted one nearly always accepts, sometimes with enthusiasm, oftenest with many objections and doubts as to the affection declared. It is only after many entreaties that she yields and the relationship begins."

Another collaborator who has herself always aroused very numerous "flames" gives a very similar description, together with other particulars. Thus she states: "It may be said that 60 per cent. of the girls in a college have 'flame' relationships, and that of the remaining 40 only half refuse from deliberate repulsion to such affections; the other 20 are excluded either because they are not sufficiently pleasing in appearance or because their characters do not inspire sympathy." And, regarding the method of beginning the relationship, she writes: "Sometimes 'flames' arise before the two future friends have even seen each other, merely because one of them is considered as beautiful, sympathetic, nice, or elegant. Elegance exerts an immense fascination, especially on the boarders, who are bound down by monotonous and simple habits. As soon as a boarder hears of a day-pupil that she is charming and elegant she begins to feel a lively sympathy toward her, rapidly reaching anxiety to see her. The longed-for morning at length arrives. The beloved, unconscious of the tumult of passions she has aroused, goes into school, not knowing that her walk, her movements, hergarments are being observed from stairs or dormitory corridor.... For the boarders these events constitute an important part of college-life, and often assume, for some, the aspect of a tragedy, which, fortunately, may be gradually resolved into a comedy or a farce."

Many letters are written in the course of these relationships; Obici and Marchesini have been able to read over 300 such letters which had been carefully preserved by the receivers and which, indeed, formed the chief material for their study. These letters clearly show that the "flame" most usually arises from a physical sympathy, an admiration of beauty and elegance. The letters written in this "flame" relationship are full of passion; they appear to be often written during periods of physical excitement and psychic erethism, and may be considered, Obici and Marchesini remark, a form of intellectual onanism, of which the writers afterward feel remorse and shame as of a physically dishonorable act. In reference to the underlying connection of these feelings with the sexual impulse, one of the lady collaborators writes: "I can say that a girl who is in love with a man never experiences 'flame' emotions for a companion."

Obici and Marchesini thus summarize the differential character of "flames" as distinguished from ordinary friendships: "(1) the extraordinary frequency with which, even by means of subterfuges, the lovers exchange letters; (2) the anxiety to see and talk to each other, to press each other's hands, to embrace and kiss; (3) the long conversations and the very long reveries; (4) persistent jealousy, with its manifold arts and usual results; (5) exaltation of the beloved's qualities; (6) the habit of writing the beloved's name everywhere; (7) absence of envy for the loved one's qualities; (8) the lover's abnegation in conquering all obstacles to the manifestations of her love; (9) the vanity with which some respond to 'flame' declarations; (10) the consciousness of doing a prohibited thing; (11) the pleasure of conquest, of which the trophies (letters, etc.) are preserved."

The difference between a "flame" and a friendship is very well marked in the absolute exclusiveness of the former, whencearises the possibility of jealousy. At the same time friendship and love are here woven together. The letters are chaste (a few exceptions among so many letters not affecting this general rule), and the purity of the flame relationship is also shown by the fact that it is usually between boarders and day-pupils, girls in different classes and different rooms, and seldom between those who are living in close proximity to each other. "Certainly," writes one of the lady collaborators, "the first sensual manifestations develop in girls with physical excitement pure and simple, but (at all events, I would wish to believe it) the majority of college-girls find sufficient satisfaction in being as near as possible to the beloved person (of whichever sex), in mutual admiration and in kissing, or, very frequently, in conversation that is by no means moral, though usually very metaphorical. The object of such conversation is to discover the most important mysteries of human nature, the why and the wherefore; it deals with natural necessities, which the girl feels and has an intuition of, but as yet knows nothing definite about. Such conversations are the order of the day in schools and in colleges and specially revolve around procreation, the most difficult mystery of all. They are a heap of stupidities." This lady had only known of one definitely homosexual relationship during the whole of her college-life; the couple in question were little liked and had no other "flames." The chief general sexual manifestations, this lady concludes, which she had noted among her companions was a constant preoccupation with sexual mysteries and the necessity of talking about them perpetually.

Another lady collaborator who had lived in a Normal school had had somewhat wider experiences. She entered at the age of 14 and experienced the usual loneliness and unhappiness of a new pupil. One day as she was standing pensive and alone in a corner of the room, a companion—one who on her arrival had been charged to show her over the college—ran up to her, "embracing me, closing by mouth with a kiss, and softly caressing my hair. I gazed at her in astonishment, but experienced a delicious sensation of supreme comfort. Here began the idyll!I was subjected to a furious tempest of kisses and caresses which quite stunned me and made me ask myself the reason of such a new and unforeseen affection. I ingenuously inquired the reason, and the reply was: 'I love you; you struck me immediately I saw you, because you are so beautiful and so white, and because it makes me happy andsoothesme when I can pass my hands through your hair and kiss your plump, white face. I need a soul and a body.' This seemed to me the language of a superior person, for I could not grasp all its importance. As on the occasion when she first embraced me, I looked at her in astonishment and could not for the moment respond to a new fury of caresses and kisses. I felt that they were not like the kisses of my mamma, my papa, my brother, and other companions; they gave me unknown sensations; the contact of those moist and fleshy lips disturbed me. Then came the exchange of letters and the usual rights and duties of 'flames.' When we met in the presence of others we were only to greet each other simply, for 'flames' were strictly prohibited. I obeyed because I liked her, but also because I was afraid of her Othello-like jealousy. She would suffocate me, even bite me, when I played, joyously and thoughtlessly, with others, and woe to me if I failed to call her when I was combing my hair. She liked to see me with my hair down and would rest her head on my shoulder, especially if I were partially undressed. I let her do as she liked, and she would scold me severely because I was never first in longing for her, running to meet her, and kissing her. But at the same time the thought of losing her, the thought that perhaps one day she would shower her caresses on others, secretly wounded my heart. But I never told her this! One day, however, when with the head-mistress gazing at a beautiful landscape, I was suddenly overwhelmed with sadness and burst out crying. The head-mistress inquired what was the matter, and throwing myself in her arms I sobbed: 'I love her, and I shall die if she leaves off loving me!' She smiled, and the smile went through my heart. I saw at once how silly I was, and what a wrong road my companion was on. From that dayI could no longer endure my 'flame.' The separation was absolute; I courageously bore bites and insults, even scratches on my face, followed by long complaints and complete prostration. I thought it would be mean to accuse her, but I invented a pretext for having the number of my bed changed. This was because she would dress quietly and come to pass hours by my bed, resting her head on the pillow. She said she wished to smell the perfume of my health and freshness. This continual turbulent desire had now nauseated me, and I wished to avoid it altogether. Later I heard that she had formed a relationship which was not blessed by any sacred rite."

Notwithstanding the Platonic character of the correspondences, Obici and Marchesini remark, there is really a substratum of emotional sexuality beneath it, and it is this which finds its expression in the indecorous conversations already referred to. The "flame" is alove-fiction, a play of sexual love. This characteristic comes out in the frequently romantic names, of men and women, invented to sign the letters.

Even in the letters themselves, however, the element of sexual impressionability may be traced. "On Friday we went to a service at San B.," writes one who was in an institution directed by nuns, "but unfortunately I saw M. L. at a window when I thought she was at A. and I was in a nervous state the whole time. Imagine that that dear woman was at the window with bare arms, and, as it seemed to me, in her chemise." No doubt a similar impression might have been made on a girl living in her own family. But it is certain that the imaginative coloring tends to be more lively in those living in colleges and shut off from that varied and innocent observation which renders those outside colleges freer and more unprejudiced. On a boy who is free to see as many women as he chooses a woman's face cannot make such an impression as on a boy who lives in a college and who is liable to be, as it were, electrified if he sees any object belonging to a woman, especially if he sees it by stealth or during a mood of erotism. Such an object calls out a whole series of wanton imaginations, which it could not doin one who, by his environment, was already armed against any tendencies to erotic fetichism. The attraction exerted by that which we see but seldom, and around which fancy assiduously plays, the attraction of forbidden fruit, produces tendencies and habits which could scarcely develop in freedom. Curiosity is acute, and is augmented by the obstacles which stand in the way of its satisfaction. "Flame" attraction is the beginning of such a morbid fetichism. A sentiment which under other conditions would never have gone beyond ordinary friendship may thus become a "flame," and even a "flame" of markedly sexual character. Under these influences boys and girls feel the purest and simplest sentiments in a hyperesthetic manner. The girls here studied have lost an exact conception of the simple manifestations of friendship, and think they are giving evidence of exquisite sensibility and true friendship by loving a companion to madness; friendship in them has become a passion. That this intense desire to love a companion passionately is the result of the college environments may be seen by the following extract from a letter: "You know, dear, much better than I do how acutely girls living away from their own homes, and far from all those who are dearest to them on earth, feel the need of loving and being loved. You can understand how hard it is to be obliged to live without anyone to surround you with affection;" and the writer goes on to say how all her love turns to her correspondent.

While there is an unquestionable sexual element in the "flame" relationship, this cannot be regarded as an absolute expression of real congenital perversion of the sex-instinct. The frequency of the phenomena, as well as the fact that, on leaving college to enter social life, the girl usually ceases to feel these emotions, are sufficient to show the absence of congenital abnormality. The estimate of the frequency of "flames" in Normal schools, given to Obici and Marchesini by several lady collaborators, was about 60 per cent., but there is no reason to suppose that women teachers furnish a larger contingent of perverted individuals than other women. The root is organic, but themanifestations are ideal and Platonic, in contrast with some other manifestations found in college-life. No inquiry was made as to the details of solitary sexual manifestations in the colleges, the fact that they exist to more or less extent being sufficiently recognized. The conversations already referred to are a measure of the excitations of sexuality existing in these college inmates and multiplied in energy by communication. Such discourse was, wrote one collaborator, the order of the day, and it took place chiefly at the time when letter-writing also was easiest. It may well be that sensual excitations, transformed into ethereal sentiments, serve to increase the intensity of the "flames."

Taken altogether, Obici and Marchesini conclude, the flame may be regarded as aprovisional synthesis. We find here, in solution together, the physiological element of incipient sexuality, the psychical element of the tenderness natural to this age and sex, the element of occasion offered by the environment, and the social element with its nascent altruism.

That the phenomena described in minute detail by Obici and Marchesini closely resemble the phenomena as they exist in English girls' schools is indicated by the following communication, for which I am indebted to a lady who is familiar with an English girls' college of very modern type:—

"From inquiries made in various quarters and through personal observation and experience I have come to the conclusion that the romantic and emotional attachments formed by girls for their female friends and companions, attachments which take a great hold of their minds for the time being, are far commoner than is generally supposed among English girls, more especially at school or college, or wherever a number of girls or young women live together in one institution, and are much secluded.

"As far as I have been able to find out, these attachments—which have their own local names,e.g., 'raves,' 'spoons,' etc.—arecomparatively rare in the smaller private schools, and totally absent among girls of the poorer class attending Board and National schools, perhaps because they mix more freely with the opposite sex.

"I can say from personal experience that in one of the largest and best English colleges, where I spent some years, 'raving' is especially common in spite of arrangements which one would have thought would have abolished most unhealthy feelings. The arrangements there are very similar to a large boys' college. There are numerous boarding-houses, which have, on an average, forty to fifty students. Each house is under the management of a well-educated house-mistress assisted by house-governesses (quite separate from college-teachers). Each house has a large garden with tennis-courts, etc.; and cricket, hockey, and other games are carried on to a large extent, games being not only much encouraged, but much enjoyed. Each girl has a separate cubicle, or bedroom, and no junior (under 17 years of age) is allowed to enter the cubicle, or bedroom, of another without asking permission, or to go to the bedrooms during the day. In fact, everything is done to discourage any morbid feelings. But all the same, as far as my experience goes, the friendships there seem more violent and more emotional than in most places, and sex subjects form one of the chief topics of conversation.

"In such large schools and colleges these 'raves' are not only numerous, but seem to be perennial among the girls of all ages, from 13 years upward. Girls under that age may be fond of some other student or teacher, but in quite a different way. These 'raves' are not mere friendships in the ordinary sense of the word, nor are they incompatible with ordinary friendships. A girl with a 'rave' often has several intimate friends for whom affection is felt without the emotional feelings and pleasurable excitement which characterize a 'rave.'

"From what I have been told by those who have experienced these 'raves' and have since been in love with men, the emotions called forth in both cases were similar, although in the case of the 'rave' this fact was not recognized at the time. This appearsto point to a sexual basis, but, on the other hand, there are many cases where the feeling seems to be more spiritual, a sort of uplifting of the whole soul with an intense desire to lead a very good life—the feeling being one of reverence more than anything else for the loved one, with no desire to become too intimate and no desire for physical contact.

"'Raves,' as a rule, begin quite suddenly. They may be mutual or all on one side. In the case of school-girls the mutual 'rave' is generally found between two companions, or the girls may have a 'rave' for one of their teachers or some grown-up acquaintance, who does not necessarily enter into the school-life. In this case there may or may not be a feeling of affection for the girl by her 'rave,' though minus all the emotional feelings.

"Occasionally a senior student will have a 'rave' on a little girl, but these cases are rare and not very active in their symptoms, girls over 18 having fewer 'raves' and generally condemning them.

"In the large school already referred to, of which I have personal knowledge, 'raving' was very general, hardly anyone being free from it. Any fresh student would soon fall a victim to the fashion, which rather points to the fact that it is infectious. Sometimes there might be a lull in the general raving, only to reappear after an interval in more or less of an epidemic form. Sometimes nearly all the 'raves' were felt by students for their teachers; at other times it was more apparent between the girls themselves.

"Sometimes one teacher was raved on by several girls. In many cases, the girls raving on a teacher would have a very great friendship with one of their companions—talking with each other constantly of their respective 'raves,' describing their feelings and generally letting off steam to one another, indulging sometimes in the active demonstrations of affection which they were debarred from showing the teacher herself, and in some cases having no desire to do so even if they could.

"As far as I have been able to judge, there is not necessarily any attraction for physical characteristics, as beauty, elegance,etc.; the two participants are probably both of strong character or a weak character raves on a stronger, but rarelyvice versâ.

"I have often noticed that the same person may be raved on at different times by several people of different characters and of all ages: say, up to 30 years of age. It is hard to say why some persons more than others should inspire this feeling. Often they are reserved, without any particular physical attraction, and often despising raving and emotional friendships, and give no encouragement to them. That the majority of 'raves' have a sexual basis may be true, but I am sure that in the majority of cases where young girls are concerned this is not in the least recognized, and no impurity is indulged in or wished for. The majority of the girls are entirely ignorant of all sexual matters, and understand nothing whatever about them. But they do wonder about them and talk about them constantly, more especially when they have a 'rave,' which seems to point to some subtle connection between the two. That this ignorance exists is largely to be deplored. The subject, if once thought of, is always thought of and talked of, and information is at length generally gained in a regrettable manner. From personal experience I know the evil results that this ignorance and constant endeavoring to find out everything has on the mind and bodies of school-girls. If children had the natural and simple laws of creation carefully explained to them by their parents, much harm would be prevented, and the conversation would not always turn on sexual matters. The Bible is often consulted for the discovery of hidden mysteries.

"'Raves' on teachers are far commoner than between two girls. In this case the girl makes no secret of her attachment, constantly talking of it and describing her feelings to any who care to listen and writing long letters to her friends about the same. In the case of two girls there is more likely to be a sexual element, great pleasure being taken in close contact with one another and frequent kissing and hugging. When parted, long letters are written, often daily; they are full of affectionate expressions of love, etc., but there is also a frequent reference tothe happiness and desire to do well that their love has inspired them with, while often very deeply religious feelings appear to be generated and many good resolutions are made. Their various emotional feelings are described in every minute detail to each other.

"The duration of 'raves' varies. I have known them to last three or four years, more often only a few months. Occasionally what began as a 'rave' will turn, into a sensible firm friendship. I imagine that there is seldom any actual inversion, and on growing up the 'raves' generally cease. That the 'ravers' feel and act like a pair of lovers there is no doubt, and the majority put down these romantic friendships for their own sex as due, in a great extent, in the case of girls at schools, to being without the society of the opposite sex. This may be true in some cases, but personally I think the question open to discussion. These friendships are often found among girls who have left school and have every liberty, even among girls who have had numerous flirtations with the opposite sex, who cannot be accused of inversion, and who have all the feminine and domestic characteristics.

"In illustration of these points I may bring forward the following case: A. and B. were two girls at the same college. They belonged to different cliques, or sets; occupied different bedrooms; never met in their school-work, and were practically only known to one another by name. One day they chanced to sit next to one another at some meal. They both already had 'raves,' A. on an actor she had lately seen, B. on a married woman at her home. The conversation happened to turn on 'raves,' and mutual attraction wassuddenlyfelt. From that moment a new interest came into their lives. They lived for one another. At the time A. was 14, B. a year older. Both were somewhat precocious for their age, were practical, with plenty of common sense, very keen on games, interested in their lessons, and very independent, but at the same time with marked feminine characteristics and popular with the opposite sex. After the first feeling of interest there was a subtle excitement and desireto meet again. All their thoughts were occupied with the subject. Each day they managed as many private meetings as possible. They met in the passages in order to say good-night with many embraces. As far as possible they hid their feelings from the rest of their world. They became inseparable, and a very lasting and real, but somewhat emotional, affection, in which the sexual element was certainly marked, sprang up between them. Although at the time they were both quite ignorant of sexual matters, yet they indulged their sexual instincts to some extent. They felt surcharged with hitherto unexperienced feelings and emotions, instinct urged them to let these have play, but instinctively they also had a feeling that to do so would be wrong. This feeling they endeavored to argue out and find reasons for. When parted for any length of time they felt very miserable and wrote pages to one another every day, pouring forth in writing their feelings for one another. In this time of active attraction they both became deeply religious for a time. The active part of the affection continued for three or four years, and now, after an interval of ten years, they are both exceedingly fond of one another, although their paths in life are divided and each has since experienced love for a man. Both look back upon the sexual element in their friendship with some interest. It may be remarked in passing that A. and B. are both attractive girls to men and women, and B. especially appears always to have roused 'rave' feelings in her own sex, without the slightest encouragement on her part. The duration of this 'rave' was exceptionally long, the majority only lasting a few months, while some girls have one 'rave' after another or two or three together.

"I may mention one other case, where I believe that if it a sexual basis this was not recognized by the parties concerned or their friends. Two girls, over 20 years of age, passed in a corridor. A few words were exchanged: the beginning of a very warm and fast friendship. They said it wasnota 'rave.' They were absolutely devoted to one another, but from what I know of them and what they have since told me, their feelings were quite free from any sexual desires, though their love forone another was great. When parted they exchanged letters daily, but were always endeavoring to urge one another on in all the virtues, and as far as I can gather they never gave way to any feeling they thought was not for the good of their souls.

"Letters and presents are exchanged, vows of eternal love are made, quarrels are engaged in for the mere pleasure of reconciliation, and jealousy is easily manifested. Although 'raves' are chiefly found among school-girls, they are by no means confined to them, but are common among any community of women of any age, say, under 30, and are not unknown among married women when there is no inversion. In these oases there is usually, of course, no ignorance of sexual matters.

"Whether there is any direct harm in these friendships I have not been able to make up my mind. In the case of school-girls, if there is not too much emotion generated and if the sexual feelings are not indulged in, I think they may do more good than harm. Later on in life, when all one's desires and feelings are at their strongest, it is more doubtful."

That the phenomena as found in the girls' colleges of America are exactly similar to those in Italy and England is shown, among other evidence, by some communications sent to Mr. E. G. Lancaster, of Clark University, Worcester, Mass., a few years ago.

Mr. E. G. Lancaster sent out aquestionnaireto over 800 teachers and older pupils dealing with various points connected with adolescence, and received answers from 91 persons containing information which bore on the present question.[279]Of this number, 28 male and 41 female had been in love before the age of 25, while 11 of each sex had had no love experiences, this indicating, since the women were in a majority, that the absence of love experience is more common in men than in women.These answers were from young people between 16 and 25 years of age. Two males and 7 females have loved imaginary characters, while 3 males and not less than 46 females speak of passionate love for the same sex. Love of the same sex, Lancaster remarks, though not generally known, is very common; it is not mere friendship; the love is strong, real, and passionate. It may be remarked that these 49 cases were reported without solicitation, since there was no reference to homosexual love in thequestionnaire. Many of the answers to the syllabus are so beautiful, Lancaster observes, that if they could be printed in full no comment would be necessary. He quotes a few of the answers. Thus a woman of 33 writes: "At 14 I had my first case of love, but it was with a girl. It was insane, intense love, but had the same quality and sensations as my first love with a man at 18. In neither case was the object idealized. I was perfectly aware of their faults; nevertheless my whole being was lost, immersed in their existence. The first lasted two years, the second seven years. No love has since been so intense, but now these persons, though living, are no more to me than the veriest stranger." Another woman of 35 writes: "Girls between the ages of 14 and 18 at college or girls' schools often fall in love with the same sex. This is not friendship. The loved one is older, more advanced, more charming or beautiful. When I was a freshman in college I knew at least thirty girls who were in love with a senior. Some sought her because it was the fashion, but I knew that my own homage and that of many others was sincere and passionate. I loved her because she was brilliant and utterly indifferent to the love shown her. She was not pretty, though at the time we thought her beautiful. One of her adorers, on being slighted, was ill for two weeks. On her return she was speaking to me when the object of our admiration came into the room. The shock was too great and she fainted. When I reached the senior year I was the recipient of languishing glances, original verses, roses, and passionate letters written at midnight and three in the morning." No similar confessions are recorded from men.

In South America corresponding phenomena have been found in schools and colleges of the same class. There they have been especially studied by Mercante in the convent High Schools of Buenos Aires where the students are girls between the ages of 10 and 22.[280]Mercante found that homosexuality here is not clearly defined or explicit and usually it is combined with a predisposition to romanticism and mysticism. It is usually of a passive kind, but in this form so widespread as to constitute a kind of epidemic. It was most manifest in institutions where the greatest stress was placed on religious instruction.

The recreations of the school in question were quiet and enervating; active or boisterous sports were prohibited to the end that good manners might be cultivated. In the play-rooms, the girls observed the strictest etiquette, and discipline was maintained independent of oversight by teachers. Mercante could hardly believe, however, that the decorum was more than external.

Later, when the girls broke up, they were found in pairs or small groups, in corners, on benches, beside the pillars, arm in arm or holding hands. What they were speaking of could be surmised. "Their conversation and confidences came to me indirectly. They were sweethearts talking about their affairs. In spite of the spiritual and feminine character of these unions, one element was active, the other passive, thus confirming the authorities on this matter, Gamier, Régis, Lombroso, Bonfigli."

Mercante found the points of view of the two members of each pair to be quite different in moral aspect. "One takes the initiative, she commands, she cares for, she offers, she gives, she makes decisions, she considers the present, she imagines the future, she smoothes over difficulties, gives encouragement and initiative, she commands, she cares for, she offers, she gives, shedocile, gives way in matters of dispute, and expresses her affection with sweet words and promises of love and submission. The atmosphere, silent and quiet, was, however, charged with jealousy, squabble, desires, illusions, dreams, and lamentations."

Mercante's informant assured him that practically every girl had her affinity, and that there were at least twenty well-defined love affairs. The active party starts the conquest by making eyes, next she becomes more intimate, and finally proposes. Women being highly adaptable, the neophyte, unless she is rebellious, gets into the spirit of it all. If she is not complaisant, she must prepare for conflict, because the prey becomes more desirable the more the resistance encountered.

Opportunity was offered to Mercante to observe some of the correspondence between the girls. Though of indifferent training and ability in other respects, the girls speak and write regarding their affairs with most admirable diction and style. No data are given regarding the actual intimate relations between the girls.

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