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Sexual inversion among Greek women offers more difficulties than we met with in the study of paiderastia. This is due, not to the absence of the phenomenon, but to the fact that feminine homosexual passions were never worked into the social system, never became educational and military agents. The Greeks accepted the fact that certain females are congenitally indifferent to the male sex, and appetitive of their own sex. This appears from the myth of Aristophanes in Plato's Symposium, which expresses in comic form their theory of sexual differentiation. There were originally human beings of three sexes: men, the offspring of the sun; women, the offspring of the earth; hermaphrodites, the offspring of the moon. They were round with two faces, four hands, four feet, and two sets of reproductive organs apiece. In the case of the third (hermaphroditic or lunar) sex, one set of reproductive organs was male, the other female. Zeus, on account of the insolence and vigour of these primitive human creatures, sliced them into halves. Since that time the halves of each sort have always striven to unite with their corresponding halves, and have found some satisfaction in carnal congress--males with males, females with females, and (in the case of the lunar or hermaphroditic creatures) males and females with one another. Philosophically, then, the homosexual passion of female for

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female, and of male for male, was placed upon exactly the same footing as the heterosexual passion of each sex for its opposite. Greek logic admitted the homosexual female to equal rights with the homosexual male, and both to the same natural freedom as heterosexual individuals of either species.

Although this was the position assumed by philosophers, Lesbian passion, as the Greeks called it, never obtained the same social sanction as boy-love. It is significant that Greek mythology offers no legends of the goddesses parallel to those which consecrated paiderastia among the male deities. Again, we have no recorded example, so far as I can remember, of noble friendships between women rising into political and historical prominence. There are no female analogies to Harmodius and Aristogeiton, Cratinus and Aristodemus. It is true that Sappho and the Lesbian poetesses gave this female passion an eminent place in Greek literature. But the Æolian women did not found a glorious tradition corresponding to that of the Dorian men. If homosexual love between females assumed the form of an institution at one moment in Æolia, this failed to strike roots deep into the subsoil of the nation. Later Greeks, while tolerating, regarded it rather as an eccentricity of nature, or a vice, than as an honourable and socially useful emotion. The condition of women in ancient Hellas sufficiently accounts for the result. There was no opportunity in the harem or the zenana of raising homosexual passion to the same moral and spiritual efficiency as it obtained in the camp, the palæstra, and the schools of the philosophers. Consequently, while the Greeks utilised and ennobled boy-love, they left Lesbian love to follow the same course of degeneracy as it pursues in modern times.

In order to see how similar the type of Lesbian love in ancient Greece was to the form which it assumed in modern Europe, we have only to compare Lucian's Dialogues with Parisian tales by Catulle Mendès or Guy de Maupassant. The woman who seduces the girl she loves, is, in the girl's phrase, "over-masculine," "androgynous." The Megilla of Lucian insists upon being called Megillos. The girl is a weaker vessel, pliant, submissive to the virago's sexual energy, selected from the class of meretricious ingénues.

There is an important passage in the Amores of Lucian which proves that the Greeks felt an abhorrence of sexual inversion among women similar to that which moderns feel for its manifestation among men. Charicles, who supports the cause of normal heterosexual passion, argues after this wise:

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"If you concede homosexual love to males, you must in justice grant the same to females; you will have to sanction carnal intercourse between them; monstrous instruments of lust will have to be permitted, in order that their sexual congress may be carried out; that obscene vocable, tribad, which so rarely offends our ears--I blush to utter it--will become rampant, and Philænis will spread androgynous orgies throughout our harems."

What these monstrous instruments of lust were may be gathered from the sixth mime of Herodas, where one of them is described in detail. Philænis may, perhaps, be the poetess of an obscene book on sensual refinements, to whom Athenæus alludes (Deinosophistæ, viii, 335). It is also possible that Philænis had become the common designation of a Lesbian lover, a tribad. In the later periods of Greek literature, as I have elsewhere shown, certain fixed masks of Attic comedy (corresponding to the masks of the Italian Commedia dell’ Arte) created types of character under conventional names--so that, for example, Cerdo became a cobbler, Myrtalë a common whore, and possibly Philænis a Lesbian invert.

The upshot of this parenthetic, al investigation is to demonstrate that, while the love of Males for males in Greece obtained moralisation, and reached the high position of a recognised social function, the love of female for female remained undeveloped and unhonoured, on the same level as both forms of homosexual passion in the, modern European world are.

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