Children in Transition 1

True or homosexual transsexualism, which is usually known as HSTS, is the product of ‘transgender homosexuality’. In this, the individual experiences anomalies in testosterone delivery while still developing in his or her mother’s womb. In girls, too much will cause masculinisation but in boys, too little will cause feminisation. The effects may be observed in children.

The effects of this depend on the severity of the anomaly and the point in foetal development at which it occurred. For example, in boys, the genitalia develop before the brain structures related to sexuality and gender do. So a boy can be born with normal genitalia and, potentially, a sexuality that is so feminised as to be completely female.

The effects of this may be seen soon after birth, when children will begin to display opposite-sex behaviour and play patterns. These are often called ‘Gender Non Conforming’ or GNC but this is misleading, since they are actually sex non-conforming. These may include toy preferences and role preferences in community play. This can begin to be observed as young as age two and parents should be vigilant. If persistent and consistent ‘GNC’, which I will now refer to as ‘sex non-conforming’ or SNC, is being observed in their child then there may well be an issue.

Continue reading “Children in Transition 1”

Europe before 1900: The burning times

The imposition of Christianity as the Roman state religion caused huge changes. In the first place, the temples to the various goddesses who had previously had transsexual priestesses were all closed. Although Jews were — somewhat warily — tolerated by the new Christian Roman authorities, the old — now considered unfashionable, ‘pagan’ — religions, were suppressed. Along with them, of course, went the opportunity for transsexual priestesses.

In 342, the Christian Emperors Constantius II and Constans declared the death penalty for any man who ‘took on the passive role of a bride’. In 390, at which time the Empire had divided into three, all the Emperors, Valentinian II, Theodosius I and Arcadius, denounced males ‘acting the part of a woman’, and condemned those who were guilty of such acts to be publicly burned. This edict was confirmed by Justinian in the sixth century.

At the same time, male homosexuality and transsexualism came under extreme levels of religious persecution both form the Catholic church and later, the Protestant ones. Through Gratian’s Decretum the death penalty for homosexual males — by which was meant, initially, those receptive in sex — was adopted by all the European nations. Alfonso X of Castile favoured castration followed by hanging upside down until dead, while Ferdinand and Isabella changed this to the more traditional burning.Incredible levels of violence, against males who were receptive in sex, were to become the norm.

It is absolutely certain that transsexuals would have borne the brunt of this savagery.

Male homosexuality, however, because it is innate, persisted despite the danger and violence, which meant that HSTS, which is the natural end-point of transgender male homosexuality, also did, albeit covertly and latently. But there were still examples.

Gregory of Tours (538 to 594 CE) wrote a story about a man who had worn women’s clothing as a child and had continued into adulthood by dressing as a nun and living in a convent.

The Chevalier d’Eon

The persecution was not, as in other areas, equal. While poorer people had to bear the full brunt of religious zeal against homosexuality, the upper classes were largely left alone.

The Chevalier d’Eon (1728 to 1810) was a male French diplomat and mistress to King Louis XV. He spent the second half of his life as a woman. Eonism, a term referring to cross-gendered behaviour, was derived from d’Eon’s name. It was first used by Havelock Ellis, but the term is no longer in wide use. (Although this individual was more likely an autogynephile rather than HSTS, we include the example; and we will never be sure.)

Mollies.

One fascinating example of how HSTS was able to persist in Europe was the mollies. These were young homosexual males who dressed as women and sought sex with men. They are best known through the ‘molly houses’ of England, which were public houses that specifically catered to them. These might have had rooms available for the consummation of sex, although often, too, this was performed outside. Full ‘weddings’ were often arranged, with faux priest overseeing, after which the happy couple would consummate their — albeit temporary — union on a bed set up in the same space; meantime the assembled company followed suit. The molly-houses were dens of extreme licentiousness that rival the bars of Pattaya today.

The mollies’ partners were fascinating. We know little about them, because of the universal disapproval of their lifestyle. However, they seem to have been older males who also affected effeminate modes of presentation and were called ‘queenies’. It is possible that these were older mollies whose youthful beauty had passed them by, but they might also have been transvestite autogynephiles. Even today, in the West, AGP males are known to be attracted to younger HSTS and it’s unlikely that this is a recent phenomenon.

In recent years, it has become fashionable amongst revisionist homosexual activists to depict the Molly Houses as being places where modern expressions of male homosexuality took place, or even that they were just ‘meeting houses for male friends’ but these claims are unsupported. They were places where cross-dressed transgender male homosexuals made themselves sexually available to other men.

While there certainly were gender-conforming male prostitutes who served men in cities all over Europe, the Molly Houses were very specific and here, younger males principally played the role of women. That is, they dressed in female clothing and were receptive in sex. Molly Houses hosted formalised role-play including ‘marriages’ where one of the Mollies and a man were united in a bawdy — and probably drunken — pastiche of a religious wedding. This was then consummated on a bed within the premises, as a public spectacle for all to see. Less formal liaisons were called ‘dirty business’ and in these the partners withdrew either outside or to a private room for the act of sex.

The modern Western expression of male homosexuality, called by Michael Bailey ‘egalitarian’, simply did not exist prior to the 1950s.

Intolerance

By the 19th century HSTS in northern Europe had largely been driven underground by massive social intolerance of male effeminacy and the draconian penalties that were in place. These had been at their most extreme in Europe’s Protestant nations, with the Dutch being particularly vicious. Thousands of homosexual and transsexual people were judicially murdered in the most horrific manner over a period of centuries. Homosexual males remained, of course, but the legal penalties for discovery meant that their activities had to be covert. Appearing to be masculine, a technique that has persisted to this day, was their primary line of defence. There was little opportunity now for HSTS expressions, at least in MtF.

By the beginning of the 19th century a new wind of some tolerance began to blow. After the revolution of 1789, France abolished its anti-homosexuality laws, but the UK had to wait until 1967!

Despite this, homosexuality was an ongoing element of the English ‘Public School’ system, as the excellent Quentin Crisp, who later identified as transsexual, wrote in his book ‘The Naked Civil Servant’.1

Early HSTS history

history hsts stromholm belinda

Homosexual transsexualism, or HSTS, has a recorded history as long as writing itself, from 6,000 years ago and before. It is the natural end point of a developmental scale of human homosexuality.  This can be described as ‘transgender homosexuality’ because those who display it are completely same-sex oriented, from childhood, sometimes as early as 2; and they are completely cross-sex identified, that is, they understand themselves as being of the opposite sex, from the same age. Such individuals may experience severe discomfort because of the mismatch between their sense of self and their social role and appearance, if they attempt to present in a normative manner for their sex. This is called Homosexual Gender Dysphoria and in severe cases the subject may fully transition and live as a member of the opposite sex, where he or she will fully conform to the gender standards for that culture. These are HSTS.

As a general rule then, HSTS are same-sex oriented and cross-sex identified from childhood and they will transition if their fear of the social consequences of doing so impacts less on them than their feelings of Gender Dysphoria.

Today, we recognise that this form of homosexuality is an innate sexuality, that is, it’s not learned or ‘socialised’.

If it is innate, we should expect to find expressions of it across all human cultures at all times and this we do. It is mentioned – often negatively, in many ancient texts like the Bible, the Hindu texts, the Koran and so on. There are numerous reports of it throughout history. Sometimes, as in Europe or where the writers were European, this has been negative. Elsewhere, records are more balanced in tone.

The close link between HSTS and homosexuality, together with the copious records, suggest that it too is a fundamental and intrinsic aspect of human nature. Despite often extreme social intolerance, then, HSTS has lived on throughout the ages of human culture. Its appearance in the West in recent decades should be seen not as a new phenomenon but as the reappearance of a natural part of the human condition that had been suppressed, for centuries, by brutal, often lethal violence, frequently promoted by religion.

This article aims to provide an overview of the history as we know it today.

Prehistory

Writing was not invented until around 4,000 BCE and prior to that, any evidence of HSTS or, for that matter, any human sexual behaviour, remains conjectural.

There is significant prehistoric evidence that HSTS was present before the establishment of sedentary cultures and the invention of writing. This is consistent with models found more recently in tribal societies. The evidence comes from multiple burial sites across Europe. It is tempting to include it here but, because we cannot absolutely be sure of the nature of the culture that the deceased lived in or the context of the burials, we will dedicate another article to this. However, I am personally confident that, if ever we were able to definitively analyse this evidence it would confirm the presence of HSTS in prehistory.

While great care must be taken in studying the written, historical evidence, because of the cultural differences between us and the writers, we are on much more solid ground.

The written history

Writing was a product of the first settled, agrarian cultures and probably originated as a way of tallying crop produce and of making contracts. As far as we know, the very first writing was invented in Mesopotamia, which is now Iraq, in a culture called Sumer, which lay between the Tigris and Euphrates rivers.

The city which gives us the first recorded writing was called Uruk. This is the Biblical Erech. The people used a form of writing called ‘cuneiform’ which might have been invented by women. They wrote on clay tablets. This presents us with a problem deciphering Sumerian texts, because, after 6000 years, many of the tablets have been destroyed or are buried in the ruins of the city, which remain, abandoned, in the desert of modern Iraq. This means that for much of the time we have to ‘fill in the gaps’ with later material. Despite this, we have a great deal of information.

Uruk

Uruk was a Goddess city and its deity was called Inanna.2 The people of the city believed that she was an invisible but history hsts inannaincredibly powerful being who really lived in her dedicated temple, at the heart of the city itself. She was a form — in India this would be called an ‘avatar’ — of the Great Goddess herself, but Inanna was anthropomorphic. That means that even though she was invisible to humans, she actually looked, to those who could see her, like an astonishingly perfect young woman, albeit much larger, with wings.

Naturally, Inanna, being a goddess, was served by women, but not all of these were born so: she was served by transwomen too.2

The transsexual servants of Inanna self-castrated out of devotion to the Goddess, specifically in order to make themselves complete as women; this was documented not just by the Sumerians but by successor cultures down to Rome and is carried on today in India. They used the complete form of castration, removing scrotum, testicles and penis. This was usually carried out at or soon after puberty, so they would have stopped masculinising at that point and so would appear passable as women.3

They were the world’s first recorded transsexuals.

Religion, prostitution and transsexualism

Within Sumerian and later Mesopotamian cultures was the tradition of ‘Temple Prostitution’. This existed in many other cultures and we have numerous contemporary accounts of the practice.

Religious prostitution is not, even today, well understood, partly because of centuries of scholarship that sought to erase it and partly because of the generally sex-negative attitude of Anglo-Saxon culture. Women in Sumer did not see the act of sex with a stranger, for money, as demeaning but rather as a religious act that confirmed them as part of the sisterhood of the goddess Inanna.

One of the most famous Mesopotamian texts, the Epic of Gilgamesh, confirms this. In it, Gilgamesh, the king, is frustrated because a wild man by the name of Enkidu, who lives with the animals on the steppe, has been spoiling his traps. Gilgamesh seeks help from the High Priestess of Inanna, who sends a harimsu, or temple prostitute, to seduce Enkidu and bring him back to the city. This she is to accomplish by finding where he sleeps and lying down naked beside him. When Enkidu awakes, he will be so inflamed with lust that he will have sex with her. So he does and is thereby tamed and brought to the life of the city, where he becomes Gilgamesh’ best friend.

Herodotus, in his description of life in Babylon, a successor to Sumer, wrote:

Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta”. It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one.4

Did transwomen also perform this sacred duty? It’s almost inconceivable that they did not, as it was a requirement for all women. In addition, we have references directly from Sumerian texts that confirm it.

One, from the ‘Hymns to Inanna’ (Kramer & Wolkstein) is:

‘”Hail!” to Inanna, First Daughter of the Moon!

The male prostitutes comb their hair before you.

They decorate the napes of their necks with colored scarfs’5

This is clearly referring to transwomen beautifying themselves before performing their religious duties. It suggests that transwomen were accepted in Sumer and were expected to behave as other women did.6

The modern Indian version of the Sumerian transwomen priestesses are sometimes called ‘hijra’ and amongst them are considerable numbers of HSTS. They too, practise religious prostitution. There is no persuasive argument to suggest that something similar was not also the case in Sumer.

India

The earliest human civilisations appeared in Sumer, making the fact that transsexualism is described there important. However, the tradition that proceeds through the Middle East and then west and north to Europe and beyond was not the only line of cultural development. At about the same time or slightly later than the Sumerian cities appeared, further east in the Indus valley, similar events were taking place.

Through time, these led to the great Hindu culture of India, which spread south and east across the region. At the core of this culture are texts called the Vedas, which were written between 3000 to 1500 BCE, although the source material might be even older. The Vedas consist of four volumes and have a huge advantage over the Sumerian texts: they are complete. Despite the vagaries of history that India has had to endure, the culture of the Vedas still lives on, in more-or-less unchanged form.

As the culture spread, so did the records of transsexualism.

In his book Tritiya Pakriti, scholar Amara Das Wilhelm has concentrated a huge resource of information which we unashamedly make use of here.

The word kliba or klibaka is the most common third-gender term found in Vedic literature.7 It … often specifically describes those who are effeminate or homosexual by nature. Kliba is frequently used to disparage men considered weak, cowardly, unmanly, effete, of questionable manhood and so on.

In one category of kliba, exist ‘Shandha—he has the qualities and behavior of a woman’.

The Sushruta Samhita is an ancient Vedic medical text put into writing sometime around 600 B.C. (It) describes a type of female shandha with the qualities of a man (3.2.43).

Shandha—he has the qualities and behaviour of a woman.

The term shandha or shandhaka is also commonly found in Vedic literature. It…often specifically describes male-to-female transgenders. Both the Sushruta Samhita (3.2.42) and Smriti-ratnavali state that the shandha talks, walks, laughs and otherwise behaves like a woman.

Under the category ‘Panda’, he notes: ‘ Sevyaka—he is sexually enjoyed by other men’. Clearly, this refers to a homosexual male, though it does not specify his presentation.

Women who are impotent with men are mentioned less frequently in Vedic literature. Nevertheless, several types of nastriya or third-gender women can be found:

1) Svairini—she engages in lovemaking with other women. (lesbian)
2) Kamini—she engages in lovemaking with both men and women. (bisexual)
3) Stripumsa—she is masculine in behavior and form. (HSTS)
4) Shandhi—she is averse to men and has no menstruation or breasts.

The word tritiya-prakriti refers to third-gender men and women with various combinations of the two natures described above. It is especially used in the Kama Sutra to describe men and women who are homosexual or transgender by nature. Such people appear as male or female and assume masculine or feminine identities (They have no sexual interest in the opposite sex.)8

Amara Das notes that:

Because the Dharma Shastra considers the third sex to be an inborn nature rather than an acquired vice, no verses punish third-gender citizens for their characteristic behavior. No laws penalize third-gender men for refusing to marry women or conceive children (quite the contrary) and no laws punish crossdressing, male prostitution, private homosexual behavior, etc.

As you can see, a comprehensive set of what the author calls ‘third gender’ types are here described. Note especially the way that the texts explicitly conflate gender-conforming homosexuality and transsexualism as two forms of the same thing. This was the universal understanding until the 20th century and remains the standard one throughout all of the world except the West.