n account
of its classical origin it is easily translatable into many
languages. It is now the most widespread general term for the
phenomena we are dealing with, and it has been used by
Hirschfeld, now the chief authority in this field, as the title
of his encyclopedic work, _Die Homosexualitaet_.

"Sexual Inversion" (in French "inversion sexuelle," and in
Italian "inversione sessuale") is the term which has from the
first been chiefly used in France and Italy, ever since Charcot
and Magnan, in 1882, published their cases of this anomaly in the
_Archives de Neurologie_. It had already been employed in Italy
by Tamassia in the _Revista Sperimentale di Freniatria_, in 1878.
I have not discovered when and where the term "sexual inversion"
was first used. Possibly it first appeared in English, for long
before the paper of Charcot and Magnan I have noticed, in an
anonymous review of Westphal's first paper in the _Journal of
Mental Science_ (then edited by Dr. Maudsley) for October, 1871,
that "Contraere Sexualempfindung" is translated as "inverted
sexual proclivity." So far as I am aware, "sexual inversion" was
first used in English, as the best term, by J.A. Symonds in 1883,
in his privately printed essay, _A Problem in Greek Ethics_.
Later, in 1897, the same term was adopted, I believe for the
first time publicly in English, in the present work.

It is unnecessary to refer to the numerous other names which have
been proposed. (A discussion of the nomenclature will be found in
the first chapter of Hirschfeld's work, _Die Homosexualitaet_, and
of some special terms in an article by Schouten,
_Sexual-Probleme_, December, 1912.) It may suffice to mention the
ancient theological and legal term "sodomy" (sodomia) because it
is still the most popular term for this perversion, though, it
must be remembered, it has become attached to the physical act of
intercourse _per anum_, even when carried out heterosexually, and
has little reference to psychic sexual proclivity. This term has
its origin in the story (narrated in Genesis, ch. xix) of Lot's
visitors whom the men of Sodom desired to have intercourse with,
and of the subsequent destruction of Sodom and Gomorrah. This
story furnishes a sufficiently good ground for the use of the
term, though the Jews do not regard sodomy as the sin