lformation of the
sexual organs, diseases of those organs, injuries to the organism by
wounds, blows, poisons, masturbation, excessive indulgence in venery,
and exaggerated continence.

When we come to "General Moral Causes," heredity plays the first part.
This may be direct, i.e., the son of a genesiac will have the same
tastes as his father, or transformed; what is phthisis in one generation
assuming the form of sexual aberration in another. Bad education and
exposure to bad examples, together with imitation, are insisted on more
vaguely.

The "Individual Moral Causes" include impressions received in early
youth, on which I think perhaps Moreau does not lay sufficient stress,
and certain tendencies to subjective preoccupations with ideal ideas,
certain abnormal physical conditions which disturb the whole moral
sensibility.

Passing to Pathological Anatomy, Moreau declares that it is as yet
impossible to localise the sexual sense. The brain, the cerebellum, the
spinal marrow? We do not know. He seems to incline toward the
cerebellum.

It is not necessary to follow Moreau in his otherwise interesting
account of the various manifestations of sexual disease. The greater
part of these have no relation to the subject of my work. But what he
says in passing about "paederasts, sodomites, saphists," has to be
resumed. He reckons them among "A class of individuals who cannot and
ought not to be confounded either with men enjoying the fulness of their
intellectual faculties, or yet with madmen properly so called. They form
an intermediate class, a mixed class, constituting a real link of union
between reason and madness, the nature and existence of which can most
frequently be explained only by one word: Heredity" (p. 159). It is
surprising, after this announcement, to discover that what he has to say
about sexual inversion is limited to Europe and its moral system,
"having nothing to do with the morals of other countries where paederasty
is accepted and admitted" (p. 172, note). Literally, then, he regards
sexual inversion in modern Christian Europe as a form of hereditary
neuropathy, a link between reason and madness; but in ancient Greece, in
modern Persia and Turkey, he regards the same psychological anomaly from
the point of view, not of disease, but of custom. In other words, an
Englishman or a Frenchman who loves the male sex must be diagnosed as
tainted with disease; while Sophocles, Pindar, Pheidias, Epaminondas,