“There are transitional forms between the metals and non-metals; between chemical combinations and simple mixtures, between animals and plants, between phanerogams and cryptogams, and between mammals and birds.… The improbability may henceforth be taken for granted of finding in Nature a sharp cleavage between all that is masculine on the one side and all that is feminine on the other; or that any living being is so simple in this respect that it can be put wholly on one side, or wholly on the other, of the line.”

O. Weininger.

PREFATORY NOTE TO FIRST EDITION

The following papers, now collected in book-form, have been written—and some of them published—on various occasions during the last twelve or fourteen years, and in the intervals of other work; and this must be my excuse for occasional repetitions or overlapping of matter, which may be observable among them. I have thought it best, however, to leave them as they stand, as in this way each is more complete in itself. The second essay, which gives its title to the book, has already appeared in my “Love’s Coming-of-Age” (edition 1906), but is reprinted here as belonging more properly to this volume.

A collection of quotations from responsible writers, who touch on various sides of the subject, is added at the end, to form an Appendix—which the author thinks will prove helpful, though he does not necessarily endorse all the opinions presented.

E. C.

Introductory

The subject dealt with in this book is one of great, and one may say growing, importance. Whether it is that the present period is one of large increase in the numbers of men and women of an intermediate or mixed temperament, or whether it merely is that it is a period in which more than usual attention happens to be accorded to them, the fact certainly remains that the subject has great actuality and is pressing upon us from all sides. It is recognised that anyhow the number of persons occupying an intermediate position between the two sexes is very great, that they play a considerable part in general society, and that they necessarily present and embody many problems which, both for their own sakes and that of society, demand solution. The literature of the question has in consequence already grown to be very extensive, especially on the Continent, and includes a great quantity of scientific works, medical treatises, literary essays, romances, historical novels, poetry, etc. And it is now generally admitted that some knowledge and enlightened understanding of the subject is greatly needed for the use of certain classes—as, for instance, medical men, teachers, parents, magistrates, judges, and the like.

That there are distinctions and gradations of Soul-material in relation to Sex—that the inner psychical affections and affinities shade off and graduate, in a vast number of instances, most subtly from male to female, and not always in obvious correspondence with the outer bodily sex—is a thing evident enough to anyone who considers the subject; nor could any good purpose well be served by ignoring this fact—even if it were possible to do so. It is easy of course (as some do) to classify all these mixed or intermediate types as bad. It is also easy (as some do) to argue that just because they combine opposite qualities they are likely to be good and valuable. But the subtleties and complexities of Nature cannot be despatched in this off-hand manner. The great probability is that, as in any other class of human beings, there will be among these too, good and bad, high and low, worthy and unworthy—some perhaps exhibiting through their double temperament a rare and beautiful flower of humanity, others a perverse and tangled ruin.

Before the facts of Nature we have to preserve a certain humility and reverence; nor rush in with our preconceived and obstinate assumptions. Though these gradations of human type have always, and among all peoples, been more or less known and recognised, yet their frequency to-day, or even the concentration of attention on them, may be the indication of some important change actually in progress. We do not know, in fact, what possible evolutions are to come, or what new forms, of permanent place and value, are being already slowly differentiated from the surrounding mass of humanity. It may be that, as at some past period of evolution the worker-bee was without doubt differentiated from the two ordinary bee-sexes, so at the present time certain new types of human kind may be emerging, which will have an important part to play in the societies of the future—even though for the moment their appearance is attended by a good deal of confusion and misapprehension. It may be so; or it may not. We do not know; and the best attitude we can adopt is one of sincere and dispassionate observation of facts.

Of course wherever this subject touches on the domain of love we may expect difficult queries to arise. Yet it is here probably that the noblest work of the intermediate sex or sexes will be accomplished, as well as the greatest errors committed. It seems almost a law of Nature that new and important movements should be misunderstood and vilified—even though afterwards they may be widely approved or admitted to honour. Such movements are always envisaged first from whatever aspect they may possibly present, of ludicrous or contemptible. The early Christians, in the eyes of Romans, were chiefly known as the perpetrators of obscure rites and crimes in the darkness of the catacombs. Modern Socialism was for a long time supposed to be an affair of daggers and dynamite; and even now there are thousands of good people ignorant enough to believe that it simply means “divide up all round, and each take his threepenny bit.” Vegetarians were supposed to be a feeble and brainless set of cabbage-eaters. The Women’s movement, so vast in its scope and importance, was nothing but an absurd attempt to make women “the apes of men.” And so on without end; the accusation in each case being some tag or last fag-end of fact, caught up by ignorance, and coloured by prejudice. So commonplace is it to misunderstand, so easy to misrepresent.

That the Uranian temperament, especially in regard to its affectional side, is not without faults must naturally be allowed; but that it has been grossly and absurdly misunderstood is certain. With a good deal of experience in the matter, I think one may safely say that the defect of the male Uranian, or Urning,¹ is not sensuality—but rather sentimentality. The lower, more ordinary types of Urning are often terribly sentimental; the superior types strangely, almost incredibly emotional; but neither as a rule (though of course there must be exceptions) are so sensual as the average normal man.

This immense capacity of emotional love represents of course a great driving force. Whether in the individual or in society, love is eminently creative. It is their great genius for attachment which gives to the best Uranian types their penetrating influence and activity, and which often makes them beloved and accepted far and wide even by those who know nothing of their inner mind. How many so-called philanthropists of the best kind (we need not mention names) have been inspired by the Uranian temperament, the world will probably never know. And in all walks of life the great number and influence of folk of this disposition, and the distinguished place they already occupy, is only realised by those who are more or less behind the scenes. It is probable also that it is this genius for emotional love which gives to the Uranians their remarkable youthfulness.

Anyhow, with their extraordinary gift for, and experience in, affairs of the heart—from the double point of view, both of the man and of the woman—it is not difficult to see that these people have a special work to do as reconcilers and interpreters of the two sexes to each other. Of this I have spoken at more length below (chaps. ii. and v.). It is probable that the superior Urnings will become, in affairs of the heart, to a large extent the teachers of future society; and if so that their influence will tend to the realisation and expression of an attachment less exclusively sensual than the average of to-day, and to the diffusion of this in all directions.

While at any rate not presuming to speak with authority on so difficult a subject, I plead for the necessity of a patient consideration of it, for the due recognition of the types of character concerned, and for some endeavour to give them their fitting place and sphere of usefulness in the general scheme of society.

One thing more by way of introductory explanation. The word Love is commonly used in so general and almost indiscriminate a fashion as to denote sometimes physical instincts and acts, and sometimes the most intimate and profound feelings; and in this way a good deal of misunderstanding is caused. In this book (unless there be exceptions in the Appendix) the word is used to denote the inner devotion of one person to another; and when anything else is meant—as, for instance, sexual relations and actions—this is clearly stated and expressed.

II
The Intermediate Sex

“Urning men and women, on whose book of life Nature has written her new word which sounds so strange to us, bear such storm and stress within them, such ferment and fluctuation, so much complex material having its outlet only towards the future; their individualities are so rich and many-sided, and withal so little understood, that it is impossible to characterise them adequately in a few sentences.”—Otto de Joux.

In late years (and since the arrival of the New Woman amongst us) many things in the relation of men and women to each other have altered, or at any rate become clearer. The growing sense of equality in habits and customs—university studies, art, music, politics, the bicycle, etc.—all these things have brought about a rapprochement between the sexes. If the modern woman is a little more masculine in some ways than her predecessor, the modern man (it is to be hoped), while by no means effeminate, is a little more sensitive in temperament and artistic in feeling than the original John Bull. It is beginning to be recognised that the sexes do not or should not normally form two groups hopelessly isolated in habit and feeling from each other, but that they rather represent the two poles of one group—which is the human race; so that while certainly the extreme specimens at either pole are vastly divergent, there are great numbers in the middle region who (though differing corporeally as men and women) are by emotion and temperament very near to each other.² We all know women with a strong dash of the masculine temperament, and we all know men whose almost feminine sensibility and intuition seem to belie their bodily form. Nature, it might appear, in mixing the elements which go to compose each individual, does not always keep her two groups of ingredients—which represent the two sexes—properly apart, but often throws them crosswise in a somewhat baffling manner, now this way and now that; yet wisely, we must think—for if a severe distinction of elements were always maintained the two sexes would soon drift into far latitudes and absolutely cease to understand each other. As it is, there are some remarkable and (we think) indispensable types of character in whom there is such a union or balance of the feminine and masculine qualities that these people become to a great extent the interpreters of men and women to each other.

There is another point which has become clearer of late. For as people are beginning to see that the sexes form in a certain sense a continuous group, so they are beginning to see that Love and Friendship—which have been so often set apart from each other as things distinct—are in reality closely related and shade imperceptibly into each other. Women are beginning to demand that Marriage shall mean Friendship as well as Passion; that a comrade-like Equality shall be included in the word Love; and it is recognised that from the one extreme of a ‘Platonic’ friendship (generally between persons of the same sex) up to the other extreme of passionate love (generally between persons of opposite sex) no hard and fast line can at any point be drawn effectively separating the different kinds of attachment. We know, in fact, of Friendships so romantic in sentiment that they verge into love; we know of Loves so intellectual and spiritual that they hardly dwell in the sphere of Passion.

A moment’s thought will show that the general conceptions indicated above—if anywhere near the truth—point to an immense diversity of human temperament and character in matters relating to sex and love; but though such diversity has probably always existed, it has only in comparatively recent times become a subject of study.

More than thirty years ago, however, an Austrian writer, K. H. Ulrichs, drew attention in a series of pamphlets (Memnon, Ara Spei, Inclusa, etc.) to the existence of a class of people who strongly illustrate the above remarks, and with whom specially this paper is concerned. He pointed out that there were people born in such a position—as it were on the dividing line between the sexes—that while belonging distinctly to one sex as far as their bodies are concerned they may be said to belong mentally and emotionally to the other; that there were men, for instance, who might be described as of feminine soul enclosed in a male body (anima muliebris in corpore virili inclusa), or in other cases, women whose definition would be just the reverse. And he maintained that this doubleness of nature was to a great extent proved by the special direction of their love-sentiment. For in such cases, as indeed might be expected, the (apparently) masculine person instead of forming a love-union with a female tended to contract romantic friendships with one of his own sex; while the apparently feminine would, instead of marrying in the usual way, devote herself to the love of another feminine.

People of this kind (i.e., having this special variation of the love-sentiment) he called Urnings;³ and though we are not obliged to accept his theory about the crosswise connexion between ‘soul’ and ‘body,’ since at best these words are somewhat vague and indefinite; yet his work was important because it was one of the first attempts, in modern times, to recognise the existence of what might be called an Intermediate sex, and to give at any rate some explanation of it.⁴

Since that time the subject has been widely studied and written about by scientific men and others, especially on the Continent (though in England it is still comparatively unknown), and by means of an extended observation of present-day cases, as well as the indirect testimony of the history and literature of past times, quite a body of general conclusions has been arrived at—of which I propose in the following pages to give some slight account.

Contrary to the general impression, one of the first points that emerges from this study is that ‘Urnings,’ or Uranians, are by no means so very rare; but that they form, beneath the surface of society, a large class. It remains difficult, however, to get an exact statement of their numbers; and this for more than one reason: partly because, owing to the want of any general understanding of their case, these folk tend to conceal their true feelings from all but their own kind, and indeed often deliberately act in such a manner as to lead the world astray—(whence it arises that a normal man living in a certain society will often refuse to believe that there is a single Urning in the circle of his acquaintance, while one of the latter, or one that understands the nature, living in the same society, can count perhaps a score or more)—and partly because it is indubitable that the numbers do vary very greatly, not only in different countries but even in different classes in the same country. The consequence of all this being that we have estimates differing very widely from each other. Dr. Grabowsky, a well-known writer in Germany, quotes figures (which we think must be exaggerated) as high as one man in every 22, while Dr. Albert Moll (Die Conträre Sexualempfindung, chap. 3) gives estimates varying from 1 in every 50 to as low as 1 in every 500.⁵ These figures apply to such as are exclusively of the said nature, i.e., to those whose deepest feelings of love and friendship go out only to persons of their own sex. Of course, if in addition are included those double-natured people (of whom there is a great number) who experience the normal attachment, with the homogenic tendency in less or greater degree superadded, the estimates must be greatly higher.