er 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, _Kontraere Sexualempfindung_, 1899, pp. 56-66, and
Hirschfeld, _Homosexualitaet_, 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, _Heliogabale (Mercure de France_).

[46] The following note has been furnished to me: "Balzac, in _Une
Derniere 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 Freuen von Verschuer, _Jahrbuch
fuer 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 the