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Showing posts with label Hirschfeld associate. Show all posts
Showing posts with label Hirschfeld associate. Show all posts

21 June 2025

Magnus Hirschfeld’s Die Transvestiten – some more observations

Part 1:  3 misconceptions

Part 2: 2 more misconceptions



Hirschfeld as trans.

Misconception #4: the assumption that Hirschfeld was himself a transvestite.

The first such claim seems to be Vern Bullough’s Science in the Bedroom: A History of Sex Research, 1994:62 where he starts his 14-page essay on Hirschfeld with “Undoubtedly influenced by his own homosexuality and transvestism ….”. However, in the digital version of the book obtainable from Archiv für Sexualwissenschaft, (online) the words “and transvestism” have been removed. Nor did Bullough claim a transvestite Hirschfeld in his 11-page biography in Sexuality and Culture 7 (1) Winter 2003. Bullough had not given any footnote or other reason for his claim, and in effect withdrew it. However those two words in the 1994 hardcover version of the book seem to be the basis of claims elsewhere.

->Find a Grave’s Magnus Hirschfeld page says: “As a Jew living in a historically anti-Semitic country, and as a gay man and transvestite”, and of its nature gives no citations.

-> Tim Armstrong in his Modernism, Technology, and the Body: A Cultural Study, 1998, page 167, writes of Magnus Hirschfeld “Himself homosexual (like Haire) and transvestite, he was less dogmatic than Krafft-Ebing had been”. Armstrong gives no citation or quote to support this. 

->Marta Vicente. "The Medicalization of the Transsexual: Patient-Physician Narratives in the First Half of the Twentieth Century". Journal of the History of Medicine and Allied Sciences 76 (4), Oct 2021: 10, says “Hirschfeld, who also cross-dressed and was known among Berlin transvestites as ‘Aunt Magnesia’ ” and gives a footnote citing Charlotte Wolff’s 1986 biography of Hirschfeld, which does record his distaste at being referred to as “Aunt Magnesia” but no transvesting.

-> Patricia Gherovici, in her “Psychoanalysis Needs a Sex Change”, p4, says “He was also an occasional cross-dresser himself” – her only citation is Bullough, 1994, p68 - not p62. 

->Daniel Brook’s The Einstein of Sex, p96, says “When Magnus researched drag bars and balls, he reputably sometimes went in drag himself as ‘Auntie Magnesia’. A dowdy feminine version of his rumpled self, Auntie Magnesia presumably favored frumpy dresses…”. Endnote p276n96 cites only Robert Beachy’s Gay Berlin which talks of the balls but says nothing of Hirschfeld in drag. Brook actually then mentions that Hirschfeld found the practice of men doing female drag while “boasting moustaches or full beards” ‘distasteful and repellant’. This is Magnus Hirschfeld, famous for his bushy moustache, whom Brook has just suggested did transvest. There is no record of a Hirschfeld without his moustache.

Christopher Isherwood lived in Hirschfeld’s institute and has no such gossip in his autobiography Christopher and his Kind: A Memoir, 1929-1939, published 1976. And of course, if there had been any such rumours, the Nazis would have delighted in repeating them.

The canard is repeated in the EN.Wikipedia article.

We might also note that a gay man who does drag once or twice for a party or a ball, is not thereby a transvestite. Despite what Virginia Prince and the DSM have ignorantly claimed, there are indeed gay transvestites. However being a transvestite does require more than dressing up once or twice for a social event. The soldiers who put on drag shows for fellow soldiers and in prisoner of war camps – with a few exceptions – are not taken to be transvestites, nor are rugby players who drag up for a laugh.




Modern commentaries:

Misconception #5: the advertising pitch that Hirschfeld and Die Transvestiten are an untold tale.

The blurb for Shillace’s book says they are “the forgotten story”; the blurb for Brook’s book says “Today, he’s been largely forgotten”; a review of Brook on Amazon says: “Hirschfield comes up in many contexts but this is the first book I’ve found specifically about him.” And Bullough in his 2003 paper for Sexuality and Culture, wrote “For most of the last half of the twentieth century, however, Hirschfeld was more or less ignored in the English speaking world, despite the fact that two of his works, Die Transvestiten (1910) and Die Homosexualität des Mannes und des Weibes (1914), were the most significant and authoritative works written on the subjects before Kinsey and his data and are still of importance to the current generation of researchers.” 

Er, No!

While there are no way as many books about Hirschfeld, as about Sigmund Freud, there are more books about Hirschfeld than about each of Havelock Ellis, John Addington Symonds, Edward Carpenter, Albert Ellis, August-Henri Forel, Bernard Talmey, Karl Heinrich Ulrichs, Norman Haire and even Richard von Krafft-Ebing.

In my personal memory there were discussions with trans, gay and cishet persons where they knew at least of the book burnings, and often more. This is going back to at least the 1970s. However more importantly there have been many books, journal articles and magazine articles starting with Wolff’s biography in 1986, and then more and more.

A partial list:

  • Charlotte Wolff. Magnus Hirschfeld: A Portrait of a Pioneer in Sexology. Quartet Books, 1986: 107-6
  • Vern L. Bullough & Bonnie Bullough. Cross Dressing, Sex, and Gender. University of Pennsylvania Press 1993: 207-13. 
  • Geertje Mak. ,Passing Women': im Sprechzimmer von Magnus Hirschfeld. Österreichische Zeitschrift für Geschichtswissenschaften, 9,3, 1998.
  • Vern L Bullough. "Magnus Hirschfeld, an often overlooked pioneer". Sexuality and Culture7(1) Winter 2003: 62–72.
  • J Edgar Bauer. “Magnus Hirschfeld's Doctrine of Sexual Intermediaries and the Transgender Politics of (no-) Identity” in Gert Hekma (ed). Past and Present of Radical Sexual Politics. Mosse Foundation for the Promotion of Gay and Lesbian Studies at The University of Amsterdam, 2004.
  • Rainer Herrn. Schnittmuster des Geschlechts: Transvestitismus und Transsexualität in der frühen Sexualwissenschaft. Giessen: Psychosozial-Verlag, 2005.
  • Ralf Dose. Magnus Hirschfeld: Deutscher – Jude – Weltbürger. Verlag Hentrich & Hentrich, 2005.
  • Ibon Zubiaur. Pioneros de lo homosexual (Karl-Heinrich Ulrichs, K M Kertbeny, M Hirshfeld). Anthropos, 2007.
  • Elena Mancini. Magnus Hirschfeld and the Quest for Sexual Freedom: A History of the First International Sexual Freedom Movement. Palgrave Macmillan. 2010.
  • Magnus Hirschfeld (1868-1935) Une Pionier du mouvement homosexual confronte au nazisme. Le Mémorial de la Déportation Homosexuelle, 2010.
  • Patricia Gherovici. “Psychoanalysis Needs a Sex Change”. Gay and Lesbian Issues and Psychology Review, 7(1), 2011. 
  • Jack Molay. “Magnus Hirschfeld's Theory of Transgender Intermediaries”. Crossdreamers, 19/12/2014.
  • Ralf Dose. Magnus Hirschfeld: The Origins of the Gay Liberation Movement. Monthly Review Press, 2014 (translation of Dose’s 2005 book)
  • Wouter Egalmeers. Magnus Hirschfeld’s exposition of ‘universal’ fetishism in his 1930 Bilderteil zur Geschlechtskunde. Research Masters Thesis, Radboud University, 2016.
  • Ken Plummer. „Hirschfeld, Magnus (1868-1935)”. In George Ritzer (ed) The Blackwell Encyclopedia of Sociology. John Wiley & Sons, Ltd, 2016.
  • Heike Bauer, The Hirschfeld Archives: Violence, Death, and Modern Queer Culture. Temple University Press, 2017.
  • Manfred Herzer. Magnus Hirschfeld und seine Zeit. Gruyter, 2017.
  • Emma Heaney. „’I am not a friend to men’: Embodiment and desire in Magnus Hirschfeld's Transvestites case studies”. Journal of Lesbian Studies,
  • Wissen schafft Akzeptanz: Bundesstiftung Magnus Hirschfeld. Tätigkeitsbericht 2017.
  • Darryl B Hill. “Sexuality and Gender in Hirschfeld's Die Transvestiten: A Case of the ‘Elusive Evidence of the Ordinary’”. Journal of the History of Sexuality, 14, 3, 2018.
  • Rainer Herrn. Der Liebe und dem Leid: Das Institut für Sexualwissenschaft 1919-1933. Suhrkamp, 2022.
  • Brandy Schillace. The Intermediaries: A Weimar Story. W W Norton & Company, 2025
  • Daniel Brook. The Einstein of Sex: Dr Magnus Hirschfeld Visionary of Weimar Berlin. W W Norton & Company, 2025

20 June 2025

Magnus Hirschfeld’s Die Transvestiten – some observations

Part 1:  3 misconceptions

Part 2: 2 more misconceptions



Hirschfeld’s other Books

Misconception #1: the claim that Die Transvestiten is Hirschfeld’s definitive work on trans topics.


The Bulloughs, Cross Dressing, Sex, and Gender, 1993 describe the book as “may well be the key work on cross dressing, even to this day”.

Most accounts of Hirschfeld on trans topics rely only on this 1910 book, Die Transvestiten, and sometimes the 1912 pictorial supplement, Der erotische Verkleidungstrieb. This is especially so with writings in English, in that these two are the only ones from Hirschfeld with a proper translation.

A list of Hirschfeld’s writings on trans and other Zwischenstufen persons (intermediaries) – the last two are in French as Hirschfeld spent his last years in exile in France:

  • 1899. „Die objektive Diagnose der Homosexualität“. Jahrbuch für sexuelle Zwischenstufen, 1.

  • 1905. Geschlechtsübergänge: Mischungen männlicher und weiblicher Geschlechtscharaktere (Sexuelle Zwischenstufen). Verlag der Monatsschrift für Harnkrankheiten und sexuelle Hygiene, W. Malende, Leipzig.

  • 1906. Berliner Tageblatt, 11. December, cited from Monatsbericht des Wissenschaftlich-humanitären Komitees, VI, 1,

  • 1910. Die Transvestiten: Eine Untersuchung über den erotischen Verkleidungstrieb, mit umfangreichem kasuistischem und historischem Material. Verlag Alfred Pulvermacher, Berlin.

  • 1912. with Max Tilke. Der erotische Verkleidungstrieb: Die Transvestiten. Verlag von Alfred Pulvermacher & Co., Berlin.

  • 1912. with Ernst Burchard. „Zur Kasuistik des Verkleidungstriebs“. Ärztliche Sachverständigen-Zeitung, 18(23).

  • 1913. with Ernst Burchard. „Ein Fall von Transvestismus bei musikalischem“. Neurologisches Centralblatt, 52.

  • 1918. Sexualpathologie. Ein Lehrbuch für Ärzte und Studierende. Bonn. Volume II: Sexuelle Zwischenstufen. Das Mannlicher Weib und der Weiblicher Mann. (5 Sections: Hermaproditismus, Androgynie, Transvestitismus, Homosexualität, Metatropismus)

  • 1926. „Ein Transvestit“ in Ludwig Levy-Lenz (ed). Sexualkatastrophen. Bilder aus dem modernen Geschlechts- und Eheleben. A H Payne.

  • 1930. Geschlechtskunde, auf Grund dreißigjähriger Forschung und Erfahrung bearbeitet. Stuttgart. Volume IV Bilderteil.

  • 1933. 'L'amour et la science'. Voila, 3, 199, 1 Juli.

  • 1935. translated by W R Fürst. Le Sexe Inconnu. Éditions Montaigne.


For his more considered thoughts, it is essential to consult Sexualpathologie, Geschlechtskunde and Le Sexe Inconnu.

------

Hirschfeld’s opinions, jargon and influence also appear in publications by his associates, which should also be considered.

Rainer Herrn. Schnittmuster des Geschlechts 2005:73:

“Hirschfeld's construction of transvestitism initially found its way into the discourse of sexual science and psychiatry only hesitantly. In 1911, the psychiatrist Theodor Ziehen was the first to use Hirschfeld's term in a textbook (Ziehen 1911, p. 622-3). Primarily due to the lack of published case studies, Hirschfeld tried to convince some of his sexually scientific colleagues of his new discovery through direct contact with transvestites. To this end, he invited sexologists who were friends or well-disposed towards him to a meeting. The renowned psychiatrist Paul Näcke reports on this:

'I myself had not yet seen such a case [...] and was therefore very grateful to Hirschfeld when he introduced me and several colleagues to about ½ dozen transvestites in his flat on 19 October 1911, two of whom appeared in very elegant ladies' clothes.' (Näcke 1912, pp. 237-238)

Following this presentation, which was attended by “several sexologists” - Näcke only mentions "Dr. Burchard and Dr. Merzbach" - a dialogue developed between the scientists and the transvestites, who, with one exception, were heterosexual. After this meeting, Näcke, who had already written several reviews, wrote the above-mentioned approving report on Hirschfeld's transvestite concept, but with the reservation that not all transvestites were heterosexual, but that bisexual, homosexual and asexual ones also existed. Hirschfeld came back to this later.

A total of eleven reviews were found for the text volume Die Transvestiten (The Transvestites), and a further eight for the book published two years later (Hirschfeld & Tilke 1912) in leading medical, legal and criminological journals. The majority of the reviewers report approvingly on Hirschfeld's separation of transvestites from homosexuals, their assignment to the intermediate stages, and on his proposal to make the official legitimisation of wearing clothes of the "other" sex dependent on medical certificates.” (DeepL translation)


  • 1911. Theodor Ziehen. „Psychiatrie für Arzte und Studierende“. Vierte, vollständig umgearbeitete Auflage.

  • 1912. Ralph Pettow. „Zur Psychologie der Transvestie“. Archive für die gesamte Psychologie, XXII.

  • 1912. Paul Näcke. „Zum Kapitel der Transvestiten nebst Bemerkungen zur weiblichen Homosexualität“. Archiv für Kriminal-Anthropologie und Kriminalistik, 47 (3/4).

  • 1913. Ossian Oehmig. „Beitrag zur Lehre vom Transvestitismus“. Zeitschrift für die gesamte Neurologie und Psychiatrie, 15.

  • 1916. Max Marcuse. „Ein Fall von Geschlechtsumwandlungstrieb“. Zeitschrift für Psychotherapie und medizinische Psychologie, VI.

  • 1920. Hans Abraham. „Einige Bemerkungen über den weiblichen Transvestitismus“. Mitteilungen aus dem Institut für Sexualwissenschaft, X(4).

  • 1921. Hans Abraham. Der weibliche Transvestitismus. Dissertation at Friedrich-Wilhelm-Universität, Berlin.

  • 1930. Felix Abraham. „Transvestiten!”, Die Aufklärung 2: 165.

  • 1931. Felix Abraham. „Genitalumwandlungen an zwei männlichen Transvestiten”. Zeitschrift für Sexualwissenschaft und Sexualpolitik, 18: 223-226.


The translations that we do have :

  • 1931. French translation by Pierre Vachet. Perversions sexuelles, d’après l’enseignement du docteur Magnus Hirschfeld, par son premier assistant le docteur Félix Abraham. Paris: François Aldor. Discussion.

  • 1932. English translation by Jerome Gibbs. Sexual Pathology: A Study of Derangements of the Sexual Instinct, Julian Press. Some extracts from Sexualpathologie, but no trans content.

  • 1936. Magnus Hirschfeld, edited and translated by Dr Costler (Arthur Koestler), revised by Norman Haire. Sexual Anomalies and Perversions: Physical and Psychological Development and Treatment : a Summary of the Works of the Late Magnus Hirschfeld. Francis Aldor. The closest that we have to a translation of Sexualpathologie. Discussion.

  • 1991. English translation by Michael A Lombardi-Nash. Tranvestites: The Erotic urge to Crossdress. Prometheus Books.

  • 1998. Anonymous English translation. Felix Abraham. “Genital Reassignment on Two Male Transvestites”. The International Journal of Trangenderism. 2, 1. Archive

  • 2022. English translation by Michael A Lombardi-Nash. The Erotic Drive to Cross-Dress Illustrated Part (Supplement to Transvestites). Urania Manuscipts.

  • English translation by Ericka Christie & Anne M Callahan of “Chapter XII: Androgyne Mania” from Le Sexe Inconnu. Online.



The Title

Misconception # 2: the assumption that the title is accurate

The full title is Die Transvestiten: Eine Untersuchung über den Erotischen Verkleidungstrieb which translates as The Transvestites: An Investigation into the Erotic Disguise Drive. Michael Lombardi-Nash slightly revised this for his 1991 translation: Transvestites: The Erotic Drive to Cross-Dress.

An ongoing problem was and is created by the word Erotischen.

It is generally accepted that being trans* is not a sexual orientation. Trans persons may be androphilic, gynephilic, asexual, hypersexual. None of these is part of the definition of being trans. For sure some persons do find cross-dressing arousing, but it is a severe distortion to put it in the title. Trans persons, however dressed, at work, shopping, walking in the street, visiting others etc, are not doing something erotic. Transvestitenscheins were issued to enable working in the desired gender – not an erotic activity.

Initially, Hirschfeld had complied with the general opinion at that time that Geschlechtsverkleidung (German for cross-dressing) was a type of homosexuality. However among his patients and elsewhere he encountered trans women who were not at all androphilic, and objected to the assumption. For 1910’s Die Transvestiten, Hirschfeld overcompensated, and for the 17 case studies that comprise Part 1, he systematically excluded gay trans persons. This created a problem re ‘female transvestites’, almost none of whom went with men or had a husband. Only one such case was included: his 15th case, Helene N, who alternated between men and women.

Rainer Herrn: (Schnittmuster des Geschlechts 2005:57-8)

“Hirschfeld had described cross-dressing as a characteristic typically associated with homosexuals around 1900, and in 1906 he distinguished for the first time between homosexual and heterosexual cross-dressers. And although there were enough homosexual men in the environment of the Scientific-Humanitarian Committee who presented themselves in women's clothes - not only at balls - including Hermann von Teschenberg and Willibald von Sadler-Grün - Hirschfeld chose for his casuistry of seventeen cases exclusively those who neither exhibited same-sex inclinations nor had corresponding experience. At the same time, he also knew other homosexual transvestites personally, as can be seen in Volume II of his Sexual Pathology” (DeepL translation)

Hirschfeld of course reverted back in Sexualpathologie, 1918. As quoted in Koestler-Haire’s Sexual Anomalies and Perversions, p197 hard copy, p167 ecopy:

“From the comprehensive data at our disposal we find that about 35 per cent of transvestites are heterosexual and an equal percentage homosexual, while about 15 per cent are bisexual. The remaining 15 per cent are mostly automonosexual, but also include a small proportion of asexuals”.

Hirschfeld had altered the meaning of ‘transvestism’ by making it by definition an erotic activity. The Transvestitenscheinen were issued - at least nominally - for mainly vocational reasons. They were not regarded as erotischen Verkleidungstrieb (erotic urge to dress up). They were issued so that the trans person could live, work and get on with life - the frequency or lack of a sex life did not come into it.


Darryl Hill questions just how heterosexual, the 16 male-born cases studies in Die Transvestiten were? He writes (p324)

“Despite the fact that Hirschfeld wanted to differentiate transvestites from homosexuals, a minority of the cases described homosexual experiences and fantasies. Vern and Bonnie Bullough [p210] observed homosexual fantasies in six of the cases: Messrs. C, D, F, I, J, and P. Including Mr. J, however, is a mistake, since he did not relate any homosexual fantasy. Only one case study, Mr. F, clearly desired men and had had both previous experiences and fantasies. Hirschfeld recorded this: "At twenty-one, on vacation in the Orient, he consented to anal intercourse by Arabians" (51).

Even more problematic for Hirschfeld's contentions was the fact that many of the male cases entertained sexual desires for men but only when presenting themselves as women. Since the man-to-woman crossdressers largely see themselves as women, this desire is probably best understood as heterosexual, but even in that day it was probably partly seen as homosexual. Following this rationale, Messrs. B and M expressed desires to be with men when dressed as a woman. Mr. B indicated a willingness to flirt with men only when dressed as a woman: "I have never had an inclination toward men; only when dressed as a woman do I like to flirt and play with them" (27). Mr. M, who desired to be the passive partner in a heterosexual encounter, said that he was willing to give sex with men a try but only as a woman.

Hirschfeld's contemporaries criticized him for not seeing the latent homosexual tendencies in most of his respondents, mainly because he failed to use deep psychoanalysis, but these tendencies are obvious even without psychoanalysis.”


Some may see most of Hirschfeld’s 16 case studies in Part One of the book as Autogynephiles or something similar (this is not my opinion) and therefore Erotischen as an appropriate label. Even if this were the case, it would apply to Part One of the book only, and not to Part Two “Criticism (Differential Diagnosis)” or Part Three Ethnology and History”. So Arguably Erotischen could be acceptable in the subtitle for Part One, but is definitely inappropriate in the title of the entire book.


However, it is Die Transvestiten that is mostly read, and Kurt Freund and Ray Blanchard in the 1980s, as they developed their concept of Autogynephilia, were able to cite Hirschfeld as a pre-cursor.

  • Kurt Freund, Betty Steiner & S. Chan. Two types of cross-gender identity. Archives of Sexual Behavior, 11, 1982:49–63.

  • Ray Blanchard. “Origins of the Concept of Autogynephilia”. Feb 2004. 

  • Darryl B Hill. “Sexuality and Gender in Hirschfeld's Die Transvestiten: A Case of the ‘Elusive Evidence of the Ordinary’”. Journal of the History of Sexuality, 14, 3, 2018.


Trans words in German

Misconception # 3: the claim that Hirschfeld ‘coined’ transvest* words.

Book after book after book claims that Hirschfeld ‘coined’ Transvestiten, etc. The earliest claim that I have found re Hirschfeld supposedly coining Transvestiten (not Transvestitismus) is in Charlotte Wolff’s 1986 biography where she simply says on p107 that he coined it, but gives no support to the claim. The problem of course, as I have pointed out several times, is that one cannot coin a word, or group of words, that already exist. It seems that he did introduce the transvest* words unto German, and they quickly did replace the rather cumbersome Geschlechtsverkleidung. He also altered the meaning to make transvesting an erotic activity.

However various transvest* or travest* words had existed in Italian, French and English since the 17th century, sometimes but not always meaning gender crossing. Those who claim that Hirschfeld ‘coined’ the terms implicitly imply that he was so badly read that he was unaware of the various forms of these words. For a man of his education, who had travelled in the US, England, France and Italy, this is unlikely.

Then there is the word Transvestitenschein, the licence or permission to transvest. The Paris Préfecture de Police had been issuing Permissions de Travestissement since 1800, and Transvestitenschein is a translation of Permissions de Travestissement (altering the emphasis from the permission to the actual licence). Hirschfeld rendered the French word travestissement into German as Transvestismus, and travesti/e as Transvestiten.

Hirschfeld had an extended stay in Paris in 1892 while studying for his medical exams, and would have become aware of the French practice. He made contact there with the eminent Jewish physician Max Nordau. In 1910 just before finishing Die Transvestiten, Hirschfeld spent a few months in London and then Paris.

Hirschfeld was also an active nudist, and German and French nudist groups had joint meetings. We know that it was at such a meeting that Hirschfeld met the French future sexologist Pierre Vachet. Vachet was still a teenager in 1910 (he was born in 1892) but as he was training to become a doctor, he would have talked about medical practices in Paris.

Hirschfeld mentions the French Permissions de Travestissement in his Die Transvestiten, although he does not give the French expression.

P274-5 in the Lomabardi-Nash translation, “There are cases in which women work in bricklayers’ suits and driving uniforms, and the police overlook that. At the governor’s office they said that strictly speaking the present question could only be decided by a police regulation dated November 7, 1800, that made the authorization of the many frequent masquerades at the time subject to a physician’s certificate that the male or female applicant needed the special clothing for reasons of health. Exceptions to this have occurred from time to time, for example, Aurore Dupin (George Sand), Rosa Bonheur and Marguerite Bellanger, the Margo of Napoleon III, who made the empress jealous. In earlier days there were more applications for permission to wear men’s clothing, but since the introduction of clothing that easily reminds a person of the stronger sex, for example, for women who ride bicycles, the desire of women for other manly apparel appears to have decreased.”

P384: “A French farmer from the suburbs of Paris went to the police for permission to wear women’s clothing and received it, for “business reasons” no less. He said that a woman’s dress was necessary as a part of his equipment to do his kind of work at a nursery garden. Permission for the same thing was granted to a Paris potato merchant.”

P385: “Rosa Bonheur, too, in her petition to the government for permission to wear men’s clothing, gave as her reason that dresses prevented her from finding artistic motifs in nature.”


30 August 2024

Dorchen Richter/Dora Richterov (1892 - 1966) waiter, cook, maid.

Original July 2008.  Revised to include information from Rainer Herrn, Raimund Wolfert - and Clara at Lili-Elbe-Bibliothek in particular for her discovery of Dora's documents in the Czech archives.

- - - - - - - - - -

Rudolph Richter, the second of six children of a musician-farmer and his lace-maker wife, was born and raised  in Seifen (now Ryžovna in Czechia) (map), a village of some 600 persons in Bohemia close to the German border, which was then part of Austria-Hungary.  Germans referred to the high-altitude region on both sides of the border as Erzgebirge.

Dora, as she would become, once attempted to tourniquet her penis. She expressed a strong dislike of male clothing, and was permitted to live as female. She showed a preference for girls' clothes, girls' games and girls' company, as well as a deep aversion to everything rough, coarse and crude that was considered typical of boys. Her favourite occupations were typically feminine tasks such as cooking, cleaning and other household chores. Richter was brought up as and remained a Catholic.

After an apprenticeship as a baker, Richter moved to a city- probably the nearby Bohemian spa town of Karlsbad (now Karlovy Vary) in 1909, and was able to dress as female in his spare time.  Later he was in a travelling theatre and moved to Leipzig in Germany and worked checking tickets in a cinema, and then in a chocolate factory.  Then she was able to find work as a woman – as a waitress.  She was successful in sexual contacts with men who in some cases did not realise her non-standard anatomy.

Called for military service, Rudolph was twice suspended because of his "feminism" – wearing female clothing.  By 1916 as the war dragged on, the authorities became more desperate and standards were lowered. Richter he was now "found fit" "after some reservations" and was then drafted after all. But only two weeks later he was discharged “home” because of a severe fainting spell, and returned to Leipzig.

After the war, Richter returned to Seifen in the newly independent Czechoslovakia.  A friend, who hoped that Dora could also be "helped by an operation", told her of the 1922 Steinach film, a popular version of the scientific film Steinachs-Forscbungen. The film briefly featured images of trans women and mentioned the possibility of a change of sex and named the Institut für Sexualwissenschaft, at In den Zelten 9A-10 in the Tiergarten area of Berlin. She registered there and in May 1923 was assessed at the Institut, where surgeon Heinrich Stabel suggested that she could be castrated [orchidectomy] by year’s end.  This was done.  Stabel was of the opinion that he always succeeded in:

“dissuading the patients concerned from their urgent desire for penile amputation, by insistent and serious references to the dangerous possible consequences. So far it has always turned out that after castration the patients always felt such a great relief and liberation of their condition that in time the desire for amputation of the penis disappeared completely”. 

He reported to Werner Holz that this was the situation with Dora also – although her life would be otherwise.

Having no other source of income, she worked as a maid at the Institut für Sexualwissenschaft.  Magnus Hirschfeld gave her the affectionate name of Dorchen, and arranged for her to gain a Transvestitenschein.

Werner Holz, at the time an assistant physician at the Oberlin district hospital in Nowawes near Potsdam,  had come to the Institut für Sexualwissenschaft  to write what is probably the first dissertation on a trans topic.  It is mainly an individual case study and biography of one person, Dorchen, whom he refers to as “Rudolph R”.  His primary focus is on her desire for castration, and it is also the first major work to use Hirschfeld’s terms “extreme” and “total” transvestites.  Holz uses male pronouns for Dorchen throughout.

“From that moment [when as a child he became aware of the difference between male and female sexual organs] he had acquired a direct hatred of his genitals until the present day. [...] Since then, all his thoughts and efforts had been directed towards freeing himself from those genitals he hated so much, which did not at all want to fit his mental constitution. At the age of 13, he had once made warts disappear by cutting them off with a thread. He therefore had the idea of freeing himself from his genitals in the same way by tying them off with a strong thread. Since this intention failed, he is said to have been quite depressed and then several times seriously thought of cutting off his genitals with a razor. Only the fear of bleeding to death is said to have prevented him at the last moment from cutting off his genitals. Even today he would give anything if he could be freed from his genitals by an operation. He had also come to Berlin for this purpose.” (Holz 1924, p 8)

"In our patient, the mental feminism is so pronounced that in conversation with him, one completely forgets that he is a man.” (Holz p 27)

Dorchen working as a waitress 

In April 1925 Richter applied to the Czechoslovakian consulate in Berlin for two passports, one as Dora for her stay in Germany, and a second in her male name for visits home to the family.  A copy of the Institut's report, describing her as intersex and that she had a Transvestitenschein,was attached.  The request was passed to the Ministry of the Interior in Prague.  They took six months to reply, and then declined the request in that Dora had not changed her legal name,

Hirschfeld had initially been opposed to surgical changes, but the castrations for Dorchen and others had gone well – in particular threats of suicide had declined. 

"In the beginning I was strongly opposed to these methods, which I judged to be very dangerous to health and, on the other hand, considered unnecessary" (Hirschfeld, 1933:6)

However Werner Holz, Felix Abraham and Heinrich Stabel gave positive reports and Hirschfeld changed his mind.

“But the more I got to know of these individuals, the more I realised that some of them were ready to commit suicide in the event that their desires for the transformation of their sexual identities were not satisfied. So I told myself that in view of this I must give up my hesitation.” (ibid.).

Arthur Kronfeld, psychoanalyst, co-founder of the Institut, left in 1926.   He was the major advocate of ‘curing’ queer people through psychoanalysis.  Such conversion therapy ceased with his departure.

In 1926 the Hamburg doctor, Otto Kankeleit, gave a paper on self-damage and self mutilation at the Internationalen Kongress für Sexualforschung, which was then organised by Albert Moll.  Kankeleit included photographs, and reported on ‘transvestites’ including cases which he had learned about at Hirschfeld’s Institut.  One of these was Dorchen referred to as “Rudolf Ri”. 

“His sexual attitude was passive female to the point of bondage. He turned to Dr Magnus-Hirschfeld to have his testicles removed, as otherwise he would have to do it himself.”

In January 1928, Toni Ebel’s wife Olga died, and Toni met Charlotte Charlaque.  They both came to the Institut, were employed and given room and board and 24 Reichsmarks a month.  They met Dorchen and the three became friends.

In spring 1930, the nascent Lili Elbe (actually Lili Elvenes) was sent by her doctor, Kurt Warnekros, to Magnus Hirschfeld for a second opinion.  In the waiting room, Elevenes encountered trans women, and it is highly likely that they included  Toni Ebel and Dörchen - Charlotte Charlaque was working as the receptionist.  All three had had a first operation by this date. Lili did not relate to them: “The manner in which they were conversing disgusted him; their movements, their voices, the way in which they were attired, produced a feeling of nausea.”  In addition, Ellen Bækgaard, a Danish dentist who stayed at the Institut, said later that Elbe expressed discomfort at being classed with Dorchen Richter.

Dochen, Magnus and one other

In 1931 at the latest, Dora Richter moved to the Kempinski restaurant at Kurfürstendamm 27 as a kitchen maid.  This was the year that her father died,

Dorchen was offered vaginoplasty that year, and so was one of the first persons to have a sex-change completion. The surgeons were Hirschfeld’s colleagues, Ludwig Levy-Lenz  who did the penectomy and Erwin Gohrbandt, the director of the Urbank Hospital in Berlin-Kreuzberg who did a vaginoplasty a few months later.  Felix Abraham wrote up two cases as "Genitalumwandlung an zwei männlichen Transvestiten" in the Zeitschriflfiir Sexualwissenschaft in 1931, naming the two cases as "Rudolph (Dora) R." and "Arno (Toni) E.".

Pierre Najac, a young French doctor who had spent an internship year at the Berlin Institute for Sexual Science, also wrote a report on Dorchen and Toni Ebel, which was published in 1931.

An anonymous article "Operative Umwandlung von Männern in Frauen gelungen" („Operative transformation of men into women successful") appeared in the medical journal, Die Geburtenregelung in 1933 and discussed the operations on Dorchen, Toni Ebel and Charlotte Charlaque.

Toni, Charlotte & Dorchen in Mysterium des Geschlechts
Lothar Golte put together a film in Austria released in 1933, Mysterium des Geschlechts, with input from Felix Abraham & Serge Voronoff.   The story features two medical students who learn about "most interesting questions of sexology" and fall in love in the process. Documentary sequences show sex reassignment surgery and transplants of animal testicles and explanations about abortion and contraception.  Included are scenes filmed in the Institut für Sexualwissenschaft  featuring Dora Richter, Toni Ebel and Charlotte Charlaque – both nude and clothed. A voice-over proclaims: "We see three people here who, according to their clothes, appear to be women. In fact, however, these are three men who, as a result of their mental attitude, have possessed feminine tendencies since birth and have surgically become women through their desire."

In April 1933 the film was shown in Vienna cinemas for two weeks before it was banned. In Germany, it was not even shown in public, as it was banned by the censors.

Also that year, Magnus Hirschfeld, in exile in Paris, commented to Voila magazine:

“Dorchen, as ex-Rudolf now called himself, feels completely like a woman. He is very happy and works in a woman's profession, having modified his marital status. Dorchen shows no symptoms of mental disturbance, she is hard-working and intelligent.”(p6)

Norman Haire, the London sexologist and associate of Magnus Hirschfeld wrote an introduction to the 1933 English version of the Lili Elbe autobiography.  Therein he wrote:

“In Berlin in 1923, I saw, at the clinic of a colleague, an individual who was apparently male, but who felt himself to be a female just as Andreas did. This patient, too, had his male organs removed at his own request, and was given injections of ovarian extract. No operation was ever undertaken to determine whether ovaries were present in his body or not. I saw him—or her—again in 1926, after the removal of the male organs, and quite recently I received a report about the case. The individual is very unhappy, and has not succeeded in becoming completely a woman.”

Not the nicest comment, but some have taken this as a reference to Dorchen.  (See the note p 59 of Caughie and Meyer).

6 May 1933 the Deutsche Studentenschaft made an organised attack on the Institut, followed by the Sturmabteilung (SA).  They destroyed many of the books and put an end to the Institut.

When Toni Ebel and Charlotte Charlaque fled Germany, they chose Karlsbad in Czechoslovakia, partly because it was a hub of German speaking emigrants, but also because they thought that was where Dorchen was from.  Charlotte, writing in 1955, said of Dorchen:

"Because she is an excellent cook, she soon took over a small restaurant in the town of her birth” - meaning Karlsbad.

In February 1934, Richter applied for a legal name change “Due to congenital intersexuality – established at the Institut für Sexualwissenschaft  Berlin”, which was granted by the office of the president of Czechoslovakia in April 1934. At this time, her address was still listed in Berlin. From then on, her legal name was Dora Rudolfine Richter (in the Czech form: Dora Rudolfa Richterová).  The approval letter asks the parish office to correct the baptismal entry – although that was not done at that time.  Also corrected at this time was Dora's Heimatschein, the Czechoslovak homeland certificate that gives the right to reside in Czechoslovakia, to vote and, if necessary, to social welfare.  The Heimatschein described Dora as a domestic servant and as unmarried.

 Charlotte, writing in 1955, said of Dorchen:

"Because she is an excellent cook, she soon took over a small restaurant in the town of her birth” - meaning Karlsbad.

Dora's mother died in 1938.  

By 1939 Dorchen was living in Seifen as documented in the German census of that year (which included Austria and the Sudetanland) but not in her parents’ house  No 12.   She is at No 61, previously the home of a master baker - presumably the baker who had trained her in the 1910s.  She earned a living as a lace maker working at home.  

The correction in the Seifen/Ryžovna records had not been done, but was finally recorded in January 1946 – perhaps Dorchen herself produced the approval letter from Prague.  There was an urgency for the Germans in Bohemia, the Sudeten Germans, to have their papers in order. 

With the expulsion of the Sudeten Germans (whose location had been used as an excuse for the German annexation of Czechoslavakia in 1938), Dorchen moved to Allersberg, Bavaria in May 1946, where she lived until her death at the age of 74 on 26 April 1966.  Her final years were spent in a seniors' care facility.

-----------------------------------

Dorchen was played by Tima die Goettliche in Rosa Von Praunheim’s movie about Hirschfeld, The Einstein of Sex, 1999, IMDB.

Several sources claim that Dorchen was medically castrated in 1922 by Dr Erwin Gohrbandt at the Charité Universitätsmedizin in Berlin.   This is not the account in Holz, 1924 – the earliest account, which gives the surgeon as Heinrich Stabel.

Herrn says: “After Dorchen had been at the institute for assessment since May 1923, waiting for the doctors' decision, Heinrich Stabel held out the prospect of castration to her at the end of the year.” (p182). However Pierre Najac provided an exact date eight years later. According to this, the operation took place on 22 May 1923 (p184).

Richter was drafted, apparently, by the German army, although technically at that time he was an Austrian citizen. After 1918 Richter would of course be a Czechoslovak.  The EN.Wikipedia article simply declares Richter to have been German.

How did Dorchen get to Hirschfeld’s Institut?  I have gone with the version in Holz, 1924 based on interviews with Dorchen.  There is an alternate account:

She worked as a waiter or a cook in the fancy hotels in Berlin in the summer, and lived as a woman in the off-season. The police arrested her several times for cross-dressing, and she was sent to a male prison. Eventually a judge took pity on her and referred her to Magnus Hirschfeld who helped her obtain an official permit to dress in women’s clothes.

These two accounts are not necessarily mutually exclusive.  This other account was included in older versions of the EN.Wikipedia article and other secondary sources.  What is missing is a provenance, who first said or wrote that.  So I have not used that version in the account above.

It is not conceivable that Dorchen having returned to Seifen – a small village - at the end of the Great War could have seen the Steinach film there.   It must have been on a trip to Berlin.

Should ‘Dorchen’ be spelt with an umlaut: ‘Dörchen’?  EN.Wikipedia does so; DE.Wikipedia does not.  Neither does Herrn nor Wolfert, so I have not done so.


Bibliography

  • Curt Thomella, Leopold Niernberger, Nicholas Kaufmann (dir). Steinachs-Forscbungen.  Germany BW silent 83 mins 1922.
  • Werner Holz. Kasuistischer Beitrag zum sogenannten Transvestitismus (erotischen Verkleidungstrieb) mit besonderer Berücksichtigung der Aetiologie dieser Erscheinung.  Diss. Friedrich-Wilhelm-Universität zu Berlin, 1924.
  • Otto Kankeleit. „Selbstbesch~idigungen und Selbstverstiimmelungen der Geschlechtsorgane“. Zeitschrift fur Psychiatrie und Nervenkrankheiten, 79, 1927: 431-2
  • Felix Abraham. “Genitalumwandlungen an zwei männlichen Transvestiten”. Zeitschrift für Sexualwissenschaft und Sexualpolitik, 18: 223-226. 1931. English translation as “Genital Reassignment on Two Male Transvestites”. The International Journal of Trangenderism. 2, 1. Jan-Mar 1998. Case 1.   Archive.
  • Pierre Najac. “L’Institut de la Science Sexuelle à Berlin” in Janine Merlet (ed). Vénus et Mercure, Editions de la Vie Modern, 1931 : 165-192.
  • Felix Abraham, translated by Pierre Vachet. Les Perversions Sexuelles, d’apres les travaux de Magnus Hirschfeld. Paris: François Aldor, 1931:245-7.
  • Lothar Golte (dir).  Mysterium des Geschlechtes.  Scr: Felix Abraham, Lothar Golte, Professor Peham, Hofrat Teilhaber & Serge Voronoff, with Charlotte Charlaque, Toni Ebel and Dorchen Richer (all three uncredited). Austria 63 mins BW 1933.  
  • Magnus Hirschfeld. 'L'amour et la science'. Voila, 3, 199, 1 Juli 1933: 6.
  • "Operative Umwandlung von Männern in Frauen gelungen" Die Geburtenregelung, 1, 4, 1933:33
  • Norman Haire.“Introduction“ to Neils Hoyer (ed).  Man Into Woman. Jarrolds, 1933.
  • Pierre Vachet. Psychologie du Vice : Les Travestis. Éditions Bernard Grasset, 1934: 216-9,
  • Charlotte Charlaque writing as Carlotta, Baronin von Curtius. "Reflections on the Christine Jorgensen Case". One, the Homosexual Magazine, March 1955: 27-8.
  • Rosa Von Praunheim (dir & scr). Der Einstein des Sex - Leben und Werk des Dr. M. Hirschfeld (The Einstein of Sex: Life and Work of Dr. M. Hirschfeld). Scr: Chris Kraus, Valentin Passoni, Friedl von Wangenheim, with Tima die Goettliche as Dörchen. Germany/Netherland 100 mins 1999.  IMDB 
  • Joanne Meyerowitz. How Sex Changed: A History of Transsexuality in the United States. Cambridge, Ma, London: Harvard University Press. 363 pp 2002: 19-20, 292n13.
  • Rainer Herrn. Schnittmuster des Geschlechts. Transvestismus und Transsexualität in der frühen Sexualwissenschaft. Giessen, 2005: 96, 176-7, 181-3, 201-4, 217.
  • Elena Mancini. Magnus Hirschfeld and the Quest for Sexual Freedom. A History of the First International Sexual Freedom Movement. Palgrave Macmillan, 2010: 69-70.
  • Heika Bauer. The Hirschfeld Archives: Violence, Death, and Modern Queer Culture. Temple University Press, 2017: 86-7.
  • Pamela L Caughie & Sabine Meyer.  Lili Elbe : Man into Woman: A Comparative Scholarly Edition.  Bloomsbury Acdemic, 2020: 59, 80.
  • Raimund Wolfert. Charlotte Charlaque: Transfrau, Laienschauspielerin, „Königin der Brooklyn Heights Promenade“. Hentrich & Hentrich, 2021: 37-9, 42-8, 52-3, 56-8, 59, 63-7, 72-3, 76-7.
  • Leah Tigers. “On the Clinics and Bars of Weimar Berlin”.  Tricky Mother Nature.  Nd.  Online.
  • Clara. "A Puzzle Piece for the Trans* History".  Lili-Elbe-Bibliothek, 25. April 2023. Online
  • Oliver Noffke. “Was wurde aus Dora?“.  rbb24-de, 01.06.23.  Online
  • Oliver Noffke. "Pioneer of trans* history Dora went to Bohemia". rbb24-de, 02.04.24.  Online.  
  • Clara. "Neue Dokumente zu Dora Richter gefunden – und ihr späteres Leben aufgeklärt".  Lili-Elbe-Bibliothek, 30 August 2024.  Online

  Institut für Sexualwissenschaft (1919-1933)        EN.Wikipedia     DE.Wikipedia

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30 April 2024

Pierre Vacher (1892-1990) doctor and sexologist

Vachet was raised in Givry, Saône-et-Loire, and qualified as Docteur en médecine, Paris, 1915. He later became the Director of the École de psychologie and editor of La Revue de psychologie appliquée.

Vachet and the German sexologist Magnus Hirschfeld were both active nudists and had first met when German and French nudist groups had joint meetings. It is most likely that it was from Vachet that Hirschfeld learned of the French practice of permissions de travestissement, which dates from November 1800 and continued through into the 20th century - and was also introduced to the French word travestissement which he rendered in German as Transvestismus, and travesti/e which he rendered as Transvestit(in).

In 1927 it was proposed to create a French section of the World League for Sexual Reform. The French branch was called Comité Pro Amore—Ligue de la Régénération Humaine, and was initially under Vachet.

In 1931 Vachet translated and likely edited (for there is no German original) an anthology of writings by Hirschfeld with a few by Felix Abraham, which we have already considered.

Two years later Vachet published Psychologie du Vice : Les Travestis.


Despite the suggestion of the title that Psychologie du Vice would be a series, no other books were published under that rubric.

Synopsis:

The page after the title page tells us: “Eight copies of this work were issued on pure wire velin lafuma, numbered pure wire velin 1 to 5 and i to iii; and sixteen copies on satined outhenin-chalender alfa, numbered alfa 1 to 10 and i to vi.”

Forward

“FOR a long time I have been proposing to publish a series of studies on the Psychology of Vice. Some of my previous works have already dealt with general insights into sexual life and its anomalies. Today I would like to use the material of my clinical observations in more fragmentary and detailed studies. The transvestites will inaugurate the gallery of obsessed and maniacal vice. 

The term ‘vice’, which in its vulgar use fits very well with the system of sexual anomalies, belongs both to the vocabulary of the moralist and to that of the doctor, the former judging and condemning according to social values, the latter limiting himself to explaining by the causes. Freudianism must be given credit for having stripped sexual immorality of that sacrilegious character which still inspired the best alienists of the last century, who had to deal with this subject, with the virtuous accents of bourgeois indignation.

In fact, it is not easy to determine where vice begins and ends, because the distinction between the normal and the abnormal, the natural and the artificial, cannot be a sufficient touchstone for human behaviour.

The origin of perversions is not always easy to determine. Obscure physiological actions may play a part, as in the tendency of the individual to play the role of the opposite sex, or to choose the object of his desire in the same sex as his own. Deficiencies or excesses of glandular secretions may lead to an insufficient differentiation of the morphological characters and instincts of a given sex. But it is in the imagination of the individual that the main source of these vices is to be found, in the attribution of the power of sexual excitation to objects, situations, behaviours, more or less artificially associated with the satisfaction of desire.”

PART ONE: STORY OF PIERRETTE


This is an extended (48 page) case study of one of Vachet’s patients, a 28-year-old with anxiety and despair. A university graduate with a male body and a job that required a male uniform, Pierrette’s one aspiration was to be free to live as female when not at work, and she knew of the sex-change operations that had already been done in Berlin and Vienna and wished for the same in France. Vachet sent for the parents, explained that the condition was harmless, and that their son’s depression and despair could be relieved. They agreed that he should have his own flat. 

“What strikes you first of all about Pierrette's mentality is the contrast between the embarrassment, the inhibition, the anxiety he feels under the male costume and the freedom, the euphoria, the ‘nerve’ that the wearing of female clothing assures him.” 

The operations were not available in France (although this was a couple of years after a Danish artist resident in Paris, Lili Elvenes, had gone to Dresden for such surgery). 

Pierrette was not gynephilic, nor would she consider sex with a man until she had the operation. She had first dressed as a girl for a party when 14, followed by parts in amateur theatre. From age 18 Pierrette explored costume balls and what other opportunities there were to present as female. In 1932 she approached Dr Vachet, although with a major caveat: 

“I have not come to ask you to ‘cure’ me but to help me. To accept the slightest attempt at healing, i.e. to return to my male nature, would be a crime against myself, a mortal sin. I feel like a woman before God, a woman in my soul, and this feeling is infinitely stronger than any reasoning.”

Part Two

This contains three chapters, on D’Éon, de Choisy and Victor Barker.  The first two, D’Eon and de Choisy have been retold many times, and Vachet’s retellings contain anecdotes that later and better researched accounts have debunked. Vachet writing in 1933 mainly summarises Barker’s sensational trial in 1929, with only a passing mention of the British Fascist Party (actually the splinter group, the National Fascisti), and of course nothing about what happened in later years.

Part Three: nature and psychology of transvestites

“Transvestism is one of the most curious sexual anomalies to study, and also the most difficult to explain. It seems that the same explanation is not valid for all cases, that the wearing of the garment of the other sex has different causes according to the individuals, that it constitutes a symptom whose value is essentially variable. I will try to untangle this skein as best I can.”

  1. “pseudo transvestites, those whose disguise is only a means of concealment or masquerade”. Some of these are criminal. Vachet gives an example: “It was a wartime deserter who had found it convenient, in order to escape danger, to pass himself off as killed in action and to lead a life under the guise of the female sex which he knew would never be exposed to the danger of the review boards”. The facts are slightly off but this could be Paul Grappe. For some of these, “it is linked to that well-known mentality which we call mythomania. These are individuals who are more or less unbalanced, fundamentally vain, always on the lookout for anything that might make them interesting, essentially fabulists, inventors of stories.” As an example of this Vacher suggests D’Éon.
  2. Homosexual transvestites. “In this case the justification of the instinct of transvestism is confused with that of the tendencies which push them to sexual passivity. But it is very remarkable that even in common homosexuality the taste for transvestism can be discerned as a mobile element, alien in its essence to pure homosexuality. There are homosexuals who enjoy transvestism, there are other homosexuals to whom transvestism is more or less indifferent. When the latter take on the clothing of the opposite sex, it is rather as an accessory.” Vachet gives a seven-page account (p147 – 153) of a gay female impersonator/trans woman whom he refers to as “comtesse de B…” who would seem to be Pauline Bergolet also known as Arthur W. and “la comtesse” although he does not mention her 1874 autobiography The Secret Confessions of a Parisian: The Countess, 1850-1871, which was published in 1895.

Vachet then discusses male-dressing lesbians. Some wear “mixed clothing”, for example “a short skirt and a male-cut blouse. The blouse has the characteristics of a man's shirt and is completed with a collar and tie”. He does not mention that this had been the height of fashion in the 1920s, nor does he name Radclyffe Hall as its most famous exemplar.

There are others who completely dress, work and marry as men. He gives a two-page account (p155-6) of “X …” who did so. Only once did X agree to marry a man – that lasted eight weeks.

Vachet then mentions cases from the newspapers or found in the book by Havelock Ellis: John Coulter, Murray Hall, “Catherine Coome”.

Vachet adds a footnote to this section: “Another Hirschfeld statistic on gay men's occupations is of interest in a transvestism study. Half of the male comedians who imitate women, and half of the women who play male comedians on stage are homosexuals and lesbians.”

  1. Fetish. Vachet gives several examples from Krafft-Ebing and Albert Moll of persons (all male) who are sexually aroused by certain items of clothing. “But transvestism can be just a special form of fetishism. For example, a man will dress as a woman in order to put on women's clothes in a more intimate relationship with his own body; to create the illusion of having a woman at hand, to draw his pleasure from a woman by drawing it from himself.”

“Hirschfeld tried to differentiate the transvestism of the fetishists from that of the automonosexuals, the latter being essentially individuals who find in themselves the object of their sexual desires, who like to contemplate themselves clothed or unclothed in mirrors (narcissism) and are therefore often inclined to transvestism and adorn themselves.”

  1. Heterosexual transvestites. Vachet gives several anecdotes about men whose affairs or marriages with women are complicated by their cross-dressing.
  2. False heterosexual transvestites: “transvestites who have married in some way by mistake, believing themselves capable of normal intercourse, or more often believing that they have found in marriage a remedy for a mania which may be bothering them in some way. These people usually divorce promptly and do not repeat the experience.” He also gives an example from Hirschfeld of a shoemaker who had married believing that this would cure his tendency. After 35 years and two adult daughters, at the age of 62, he felt that he must live full-time as female. This quickly led to divorce.
  3. Masochistic transvestites. These particularly like corsets, and as tight as possible. Vachet groups these with metatropists – role reversal, a feminine man with a masculine woman – regarding attraction to “strong, imposing women, especially authoritative ones” as a form of masochism. He also mentions cases of ‘involuntary suicide’ where either the corset was too tight or by autoerotic asphyxiation. 
  4. Pure forms of transvestism. [This resembles what was later called transsexuality]. “The wearing of the garment is only one element of a very curious overall psychological attitude. The subject feels completely alienated from his true sex. He experiences feelings, even sensations, peculiar to the other sex. He is not necessarily attracted to homosexuality; often he even abhors it. The case of Pierrette, which we reported at the beginning of this book, illustrates this anomaly perfectly.” (p182)

“Very often the transvestite begins by indulging in his mania in the secrecy of the flat, in the evening after work. Then, little by little, the idea imposes itself on him to go out in transvestism, to mingle under his disguise with public life. The transvestite does work corresponding to the sex he would like to have. The male transvestite does housework, cleans the flat, shops, cooks, sews, washes, mends clothes and even makes clothes for his transvestism. He embroiders, makes cushions and doilies. He likes music, has delicate tastes, abstains from smoking and drinking. On the contrary, the transvestite woman disdains housework, is fond of good food, drinks dry and smokes a lot, especially cigars and pipes. Housework is a real pleasure for the male transvestite, so he makes the most industrious and devoted servant. Hirschfeld states that in his Institute he frequently employed transvestites as housekeepers.” (p183)

He then gives some examples of trans men (women soldiers as Vachet calls them). Marie-Antoinette Lix/Michaël le Sombro who rallied the Polish troops in the 1863 rising against Russia. (p185-6); Antonio de Erauso, a nun who became a soldier in South America (p187-9).

He then gives a 20-page account (p191-210) of the doctor patient of Krafft-Ebing, actually Case 129, who married and had children, never transitioned but “observed in myself since my complete effeminacy” including “periodicity of monthly disorders” and “constant sensation of being a woman from head to foot”. This is followed by a 5-page account (p210-15), Krafft-Ebing’s Case 130, of a masculine woman, a tomboy who married at age 21, but remained indifferent to men. She submitted to marital duties and bore six children. At age 36, she suffered stroke and had to stay in bed for two years. Afterwards she found disgust in the femaleness of her body and her life, and her features became masculine, and finally she grew a beard.

  1. “Advanced transvestites always push to the extreme their desire to assimilate to the opposite sex. They regularly ask the doctor to remove the specific organs of their sex and, if possible, to create more or less approximate organs for the opposite sex. Women ask for the removal of their breasts and even more so for the suppression of the female function par excellence of menstruation; they want their ovaries removed or at least suppressed by radiotherapy. Men ask for castration, or the removal of the penis; often even the creation of an artificial vagina among the partitions of the perineum. Such operations have been performed in Germany, particularly at the Institute for Sexual Sciences which Magnus Hirschfeld founded in Berlin and which was recently destroyed from top to bottom under the impulse of Hitler's moralism and anti-Semitism. Hirschfeld repeatedly tried to justify his interventions by citing cases of suicide of transvestites who had been denied this sex change. Here are two observations, one relating to a man, the other to a woman, who underwent operations of this kind. These were homosexual transvestites.”

Vachet then tells two success stories (p216-9), those of Hirshfeld’s patient who worked as a maid in his Institute, Dorchen Richter, and of Gerd Katter, then only 23, but who had already obtained a double mastectomy and a Transvestitenschein.

-----------

Vachet sums up (p223-232):

“Transvestism can be dissociated from other sexual anomalies, that it can even occur in its pure state outside of any erotic preoccupation in individuals who are above all concerned with leading a public life in the clothing and with the occupations of the other sex. What then is at the root of this singular anomaly? The various explanations that have been given by authors can be roughly reduced to two modalities.”

  1. “For some, Hirschfeld for example, the transvestite obeys a physiological determinism. He is a "constitutional". In favour of this explanation is the precocity of these manifestations. Also, in many cases, the transvestite presents some morphological characteristics which deviate from the template of his sex: proportions of the larynx and voice, skin texture, hair system, gracility or coarseness of the forms. It cannot be denied that in certain cases the transvestite represents an intermediate morphological type.”
  2. “… according to Havelock-Ellis, the transvestite is basically a heterosexual preoccupied with the desire for complete assimilation to the sex he loves and envies. For this explanation to be valid, the subject must manifest in some way his attraction to the opposite sex.”

“I think that the factors of transvestism are not simple. Various determinisms can interfere. A glandular physiological determinism is admissible in certain cases; but in other cases, psycho-pathological mechanisms must be considered.”

Vachet died at the age of 98.

*not the film director

-------------

From a modern perspective this is an awkward text. Sometimes Vachet is helpful and supportive. At other times he repeats transphobic assumptions. His typology is not precise. In “7. Pure forms of transvestism” he appears to be giving examples of persons who would be regarded as transsexual if alive in later generations, including some who transitioned without the aid of 20th century science. But then he gives the two case studies from Krafft-Ebing of persons who made no attempt to live in their preferred gender.

I could not find any information about what happened to Pierrette after 1933.

Vachet gives no citations at all, and no bibliography.

I obtained the book via Abe Books.

Psychologie du Vice : Les Travestis was published 1 January 1934, which is why I refer to it as being written in 1933.

Vachet mentions the issuing of Transvestitenscheinen in Germany but surprising does not mention that France had been issuing permissions de travestissement since 1800, 110 years earlier.

  • Pierre Vachet (ed). Perversions sexuelles, d’après l’enseignement du docteur Magnus Hirschfeld, par son premier assistant le docteur Félix Abraham. Paris: François Aldor, 1931.
  • Pierre Vachet. Psychologie du Vice : Les Travestis. Éditions Bernard Grasset, 1934.
  • Sylvie Chaperon. “The Revival of Sexuality Studies in France in the Late 1950s”. in Gert Hekma & Alain Giami (eds). Sexual Revolutions. Palgrave Macmillan, 2014: 142
  • Gonzague de Larocque-Latour. “Girl or Boy? The French Birth of the Word Sexologie (1901-1912)”. In Alain Giami & Sharman Levinson (eds). Histories of Sexology: Between Science and Politics. Palgrave Macmillan, 2021: 200.

BnF

22 October 2023

Ernst Buchard's Lexikon

Part I: life

Part II: Lexikon

Part III: history of cis words


Transgender lexicons:

Virginia Prince
Rose White
Raven Usher
Chris Bartlett
Jack Molay
Raphael Carter
John Money – part 1: gender and transexual
John Money - part II: other words

Morgan Lev Edward Holleb    


Introduction

  • Ernst Burchard.  Lexikon des gesamten Sexuallebens.  Adler-Verlag, 1914.

Burchard's Encyclopedia of all sexual life was published in 1914, four years after Magnus Hirschfeld's Die Transvestiten; eine Untersuchung uber den erotischen Verkleidungstrieb, and five years after Hirschfeld and psychoanalyst Karl Abraham wrote an evaluation so that trans man Karl Kohnheim under the pseudonym ‘Katharina T’ and referred to as 'Fräulein' was able to obtain the first German Transvestitenschein, Hirschfeld's German rendering of the French term permissions de travestissement.

Hirschfeld and the French sexologist Pierre Vachet were both active nudists and had first met when German and French nudist groups had joint meetings. It is most likely that it was from Vachet that Hirschfeld learned of the French practice of permissions de travestissement, which dates from November 1800 and continued through into the 20th century - and was also introduced to the French word travestissement which he rendered in German as Transvestismus, and travesti/e which he rendered as Transvestiten.

However Hirschfeld altered the meaning by making it an erotic activity. The permissions de travestissement were issued - at least nominally - for mainly vocational reasons. They were not regarded as erotischen Verkleidungstrieb (erotic urge to dress up). Nor were the German Transvestitenscheinen regarded as erotic - they were issued so that the trans person could live, work and get on with life - the frequency or lack of a sex life did not come into it.

Unfortunately Burchard's Lexikon was published only a short while before the outbreak of war, and this probably contributed to the fact that it was never translated into English.

I used DeepL to translate the terms that seem most relevant to trans history. I also edited them slightly, mainly using bold for cross-references rather than the German 's.d.' (= see also).

Note that the entry for Geschlechtsübergänge merely says 'see Zwischenstufen'. This despite Geschlechtsübergänge being the title of Hirschfeld's 1906 book on sexual intermediaries.

In 1914 the German word Geschlecht would have invariably been translated as 'sex'.  However by usage it sometimes has the meaning which we would now translate as 'gender'.  Sometimes I adjusted the translation to this effect.

While Hirschfeld titled his 1910 book Die Transvestiten, in the contents to the book he mainly uses Geschlechtsverkleidung (sex-gender dress up) the older German term, and in the text itself, he often shortened it to Verkleidung (dress up).  Buchard's Lexikon has an entry for "Verkleidungstrieb, erotischer" but no entry for "Geschlechtsverkleidung".

Verkleidung is tricky to translate.  Kleidung=clothing, garments etc, and the prefix Ver=non standard.  Verkleidung is often translated as disguise or dress-up - neither of which is appropriate for trans persons.  This is probably why modern German writers use the English loan-word 'cross-dressing' rather than Geschlechtsverkleidung or Verkleidung, 

There is no entry for "Transvestitenschein".  Burhard used the more cumbersome "polizeiliche Genehmigung".

The Lexikon is sometimes modern - for example in stressing that trans and gay are congenital - and at other times seem quite old fashioned - see the entry for Degeneration, and the assumption that transvesting is an erotic activity.  It is a good mirror of the discussions at that time amongst Hirschfeld, Buchard and their associates.



Selections from the Lexikon.

Androgynie, Mannweiblichkeit (=Androgyny, man-femininity)

Echoes of the female sex in the bodily development of men. The symptoms can be isolated, e.g. in the development of the breasts, width of the pelvis, daintiness of the hands and feet, length and softness of the hair, etc. (gynecomastia, gynecosphysia, etc.) or they can be expressed more in the general structure of the body, as depicted by classical art in the hermaphrodite. Often Androgyny is found as a concomitant of other sexual transitional forms such as homosexuality and transvestitism. The counterpart is male body development in women: Gynandry.

Cisvestitismus (=Cisvestitism)

the tendency to put on the clothes of another age group, ethnicity, or occupational class of the same sex for the purpose of sexual relaxation, analogous to transvestitism (see Verkleidungstrieb).

Damenimitatoren (=Female impersonators)

Female impersonators, persons who professionally portray females on the stage - mostly in vaudeville or in farces, but also in serious plays.  The predisposition and inclination to do so will usually coincide and be based on the abnormal drive, recognised by Hirschfeld and described as transvestitism, to adapt the external appearance and lifestyle to the ways of the other sex.  In most cases this disposition is also supported by androgynous body development, feminine posture and movements, so that the deception, even in such distinctly feminine roles as "Gretchen" or the "Maid of Orleans", is sometimes complete.

Since transvestic inclinations also occur relatively frequently as a concomitant of homosexuality - representing a feminine stigma - homosexual predisposition is also relatively frequent with Damenimitatoren. A necessary or even only predominant coincidence does not exist in every case, as transvestitism need not be linked with homosexuality.

The counterpart of the Damenimitatoren, are female Herrenimitatoren (male impersonators and performers of so-called "trouser roles".

Degeneration. Entartung (=Degeneration)

By degeneration, we mean a state of the whole personality or of particular mental or physical characteristics, which is not adapted to the demands of the struggle for existence.  Degeneration may be due to the continued deterioration of one of the parental germ plasm or to an unfavourable result of the union of the two germinal substances. It is possible that a degenerative factor inherent in one germ cell (sperm cell or egg) can be compensated for by a compensating favourable property of the other. Accordingly, a similar strain of the parents will be more prominent in the offspring than a dissimilar one. ....

Certain sexual perversities, especially if they occur as compulsive acts as a result of neuropathic, in particular epileptic or hysterical conditions, are to be regarded as degenerative phenomena. The partial or complete inversion of the sex drive (see Geschlechtstriebes), bisexuality and homosexuality, as well as transvestitism, should not in themselves be regarded as degenerative phenomena, although they seem to be relatively more frequently associated with degeneration than heterosexuality. Similarly, we must not regard physical transitional phenomena such as androgyny, hermaphroditism and pseudohermaphroditism as degenerative phenomena in themselves, but this should be done in so far as they can be explained biologically as developmental disorders and not as transitional or mixed forms. The decision in a particular case will often not be easy and will have to depend more on the individual overall picture than on the individual phenomenon.

Erreur de sexe.

Erroneous determination of sex, caused by false hermaphroditism (pseudohermaphroditism). Correction often occurs later in life, sometimes after death by dissection.

Fetischismus, (Fetischzauber,) (=Fetishism, (fetish magic,))

Sexual fixation on a partial sexual object, or a category of identical or similar objects. It can be certain body parts, certain objects carried by beloved persons, or finally only these objects themselves. The Fetish is always based on the idea of an adequate sexual object, a beloved human person; insofar as fetishistic inclinations are only linked to this, they fall within the range of the normal ("a cloth from her breast, a garter of my love lust" Goethe, Faust.). Only when the personal object pales in comparison with the partial or objective one, and the latter, detached from the former, becomes the sole aim and content of the sexual striving, is the phenomenon to be regarded as pathological. The earlier this detachment takes place, the more pronounced the fetish appears, the less a connection can be found with a drive directed towards human persons. Only the nature of the fetish indicates this. Thus one can assume that a man who loves garters is heterosexual, a man who is only attracted by hussar boots is homosexual. The desire to take possession of the fetish, if it concerns adjuncts of the body, such as braids, can lead to bodily harm, if it concerns objects, to property crimes. The Fetish, probably always arises on the ground of a psychopathic personality, particularly unstable, but on the other hand also predisposed to obsessive fixations. Its treatment can only be psychological and must aim at a careful redirection of the sexual feeling towards a person, which of course is only possible if a personal type adequate to the sexuality of the fetishist can be determined.

Geschlecht (=Gender/Sex)

A word with multiple and comprehensive meanings. Apart from the narrower sense of the physically sexual, as expressed in the terms "sexual organs" or "venereal diseases", Geschlecht denotes not only the peculiarity of sexually differentiated living beings, but also that of all things and finally of all concepts, in that the language gives them a certain Geschlecht through the article. Finally, the "sexes" and the "succession of the sexes" are understood to be the connection of all that inhabits the earth in present, past and future times.

Geschlechtsübergänge, s. Zwischenstufen (=Sex transitions, see Intermediate Stages)

Geschlechtsumwandlung (=Gender reassignment)

The later necessary correction of the sex as a result of erroneous sex determination (see Erreur de sexe),

Gynandrie (=Gynandry)

Analogous to androgyny in the male sex, the occurrence of male secondary sex characteristics, especially in body hair, formation of the skeleton and body formation in the female sex, often associated with deficient development of the sex characteristics actually belonging to the female sex (mammary glands, etc.).

Hermaphroditismus (=Hermaphroditism)

Physical hermaphroditism in the narrowest sense. True Hermaphroditism, which consists of the presence of both male and female germ tissue (testicular and ovarian tissue), has been observed - as far as is known - five times. According to more recent findings, there seems to be more frequent occurrence of testicular interstitial tissue in ovaries and vice versa; possibly the development of the psychosexual variants or intermediate stages can also be explained by partial internal secretion of the opposite sex. In addition, a complete contrast of inner and outer sexuality, as described by Magnus Hirschfeld and this author as "sperm secretion from a female urethra", is to be regarded as Hermaphroditism. Finally, half-sided hermaphroditism, the sexual difference between the two halves of the body, occurs quite frequently in certain butterfly species, has also been observed by Hertwig in a bullfinch and by the author once in humans. Pseudo-hermaphroditism is far more common.

Historische Urninge (=Historical Urnings)

The fact that urnings, homosexuals, have often played a role in history is as indisputable as the fact that the individual peculiarities based on their disposition have played a specific part in their significance. Their biographies are of the greatest importance both for the understanding of homosexuality and of history.

Homosexualität (=Homosexuality)

Same-sex. A word formed from the Greek o/no- and the Latin sexus. In contrast to heterosexuality, Homosexuality denotes the innate or natural direction of the sexual instinct towards the same sex. It is an endogenous, original disposition, which we must count among the sexual transitions, intermediate stages (Zwischenstufen), in that it is the deviation of an important sexual character, the sex drive in the sense of the opposite sex. Not only does the fact that only sexual stimuli emanating from persons of the same sex have an a priori and constant attracting effect on homosexuals speak in favour of the predetermined disposition of this deviant drive, but also especially the fact that the entire psychosexual personality of homosexuals shows characteristic peculiarities - essentially based on a fusion of male and female components - which in a number of individual nuances represent a series of biologically typical manifestations. - In addition, the homosexual man, Urning, and the homosexual woman, Urninde, show sexual characteristics of the opposite sex relatively more frequently than heterosexuals, so-called sexual incongruities, which are causally connected with the character of the phenomenon as a gender transitional phenomenon.

In terms of time and place, homosexuality has been assessed very differently by different peoples and in different epochs according to the prevailing views. While primitive peoples were and are mostly naive about it, accepting it as a given form of manifestation and making use of the special gifts and abilities of homosexuals in appropriate professions (nursing, priesthood, teaching, etc.), while in classical antiquity it was an integral part of culture and reached its highest flowering in the scientific, artistic and especially pedagogical development of the psychological values based on it, it was later included in the general decline of morality, just like conventional love-seeking. When the ascetic worldview of Christianity countered this, it naturally turned against homosexuality in principle, in accordance with its view of the sinfulness of all extra-marital sexual activity. Thus there are - scientifically, of course, completely unfounded and untenable - threats of punishment against male or same-sex intercourse, among other things, in Germany in § 175 Str.G.B.'s, in Austria in § 129b.

On the part of doctors, attempts have been made to eliminate H. by therapeutic means, or to transform it into heterosexuality. Psychological methods of treatment have been used: Waking suggestion, hypnosis, association therapy, psychoanalysis. Success with pure H. is of course impossible, since it is, according to its endogenous disposition, too firmly integrated into the psychic personality as a whole. Suggestive healing, which usually lasts only a short time, can therefore only be based on self-deception. In the case of bisexuality (see below), a strengthening of the heterosexual component is possible under certain circumstances. It is the duty of the doctor to make a rigorous diagnosis on an individual basis. The guiding principle must be to maintain the homosexual as a useful member of human society or to make him so.

In most cases it will be the duty of the doctor to warn homosexuals against normal intercourse, to which they have no inclination, and especially against entering into marriage. Apart from the tragic conflicts which such a marriage usually causes for both parties, eugenics demands that the indication of nature, which with homosexuality so clearly points away from procreation, be heeded, especially since the offspring of homosexuals do indeed show relatively frequent and severe symptoms of stress and degeneration.

Hormone (=Hormones)

The chemical products of internal secretion in their grouping for the purpose of certain effects.

Inversion, sexuelle (=Inversion, sexual)

The inversion may be complete, so that only persons of one's own sex are sexually arousing, homosexuality, or partial and fluctuating in the choice of objects between the two sexes, bisexuality.  Sexual Inversion always represents an original, endogenous characteristic of the psychosexual personality as a whole, even if it often only appears after fully developed sexual maturity, as a reaction to adequate stimuli, which are then often mistakenly regarded as essential determining factors. With the differentiation of the sexes, a restriction to the stimuli appropriate to the disposition occurs, in the case of I. therefore to same-sex stimuli. If this attitude to the individual drive direction predetermined in the disposition is inhibited for a disproportionately long time, which is not infrequently caused by sexual mimicry, and then still appears at a later age, one speaks of delayed homosexuality.

Konträrsexualität (=Contrary sexuality)

Contrary sexual sensation is the term introduced by Westphal and adopted by Krafft-Ebing for homosexuality or sex, inversion, which does justice to the essence of the phenomenon as a reversal of the direction of the drive, i.e. a variant of the sexual life of sensation.

Perversion (=Perversion)

Any variant of the drive direction (homosexuality and bisexuality) based on psychosexual hermaphroditism. As such, perversion is fundamentally different from perversities, which represent anomalies with regard to the drive and activity type.

Perversität (=Perversity)

In contrast to perversion (Sexual Inversion, Contrary Sexuality, Homosexuality), which represents a deviation or reversal of the direction of the drive due to a variation in psychosexual individuality, Perversity means an unusual approach to sexuality, which is essentially based on subjective qualities of sensation, cruelty in active or passive form (Sadism and Masochism, Curiosity or Vanity (see Watching or Exhibitionism) or is fixed to partial attributes (fetishism) or inanimate or dead objects (pygmalionism and necrophilia), or, in the normal direction of the drive, finds satisfaction only in other forms of activity than normal coitus for reproduction.

Perversity., in contrast to perversion, which is a variation in the direction of the drive, thus represents an anomaly in the type of drive and activity.

Pseudohermaphroditismus (=Pseudohermaphroditism)

Transitions respectively of the primary sex characteristic: In the male sex there is no complete regression of Müller's ducts; in the female sex of Wolff's ducts, transitional and mixed forms of the genital organs arise, which lead from hypospadias to the formed Pseudohermaphroditism, masculinus or femininus, which, because the constitution of the external genitals is more or less in contrast to the real sex determined by the gonads, leading to erreur de sexe, which, if the secondary or tertiary sex characters reveal the true sex, gives rise to sex changes. In its most extreme form, the complete incongruence between external and internal genitalia, Pseudohermaphroditism can be classed with true hermaphroditism.

Pseudohomosexualität (=Pseudohomosexuality)

Same-sex activity without an adequate predisposition. Pseudohomosexuality can take the form of male prostitution for the purpose of gain, or for nobler motives: Attachment, veneration, gratitude to a homosexual friend, or also for lack of normal intercourse - faute de miuex. The latter occurs especially where the opposite sex is absent, in so-called single-sex environments, with men on ships, in prisons, barracks, colonial troops, with women in monasteries and convents. Among adolescents, too, sexual intercourse in the form of mutual onanism is a widespread phenomenon, especially in boarding schools.

Psychoanalyse (=Psychoanalysis)

Modern method of psychic treatment developed by Freud and his students, based on the assumption that the repression of sexual drives during the developmental years results in sexual abnormalities and nervous disorders. It is assumed that those sexual impulses are suppressed, pushed into the subconscious, as it were, which run counter to the sensibilities of today's cultured man. First and foremost among these are the child's ideas of incest, then narcissism (see below) and the homosexual component which, according to Freud, is always present in human bisexuality (see Homosexuality). If it is possible to recall these repressed ideas from the subconscious into the consciousness, which is to be helped by the real and daydreams in particular, taking into account their symbolic interpretation, then a relaxation, a reaction should occur which eliminates the state of illness caused by the repression. - Although these theories - which are only superficially hinted at here - are certainly worthy of attention, and there is no question that every psychological treatment must "dig deep", the generalisation that every neurosis can be cured in this way is certainly just as daring as the conclusions which Psychoanalysis draws from the symbolism of dreams,

Psychotherapie (=Psychotherapy)

Mental treatment. In all disorders of the sexual life, Psychotherapy is of essential importance, in addition to local or general physical treatment of existing disorders, or as an independent and sole method of cure. The aim of Psychotherapy must be the attainment of a harmonious sexuality or, if this is impossible, the happiest possible adaptation of an abnormal one to the requirements of life. Its prerequisite is that the doctor obtains complete and unreserved clarity about the entire psychosexual individuality of the person to be treated, possibly by way of psychoanalysis. The relaxation associated with this in itself is an essential healing factor for the doctor. Further therapy must be strictly individualised, using the usual methods: suggestion, hypnosis, association, milieu and adaptation treatment, in order to exert an influence on the patient in the sense of the desired success.

Transvestitismus. Erotischer Verkleidungstrieb (=Transvestitism. A type of Erotic urge to dress differently)

A variant of sexual disposition identified and described by Magnus Hirschfeld, Transvestitism expresses itself in the tendency to put on the clothes of the opposite sex, usually to style their whole appearance accordingly, often also in their habits, their nature and their occupation to follow completely what is generally customary with the opposite sex. Transvestitism therefore represents the drive to shape the surface in an opposite-sex way, or to relax an opposite-sex component inherent in the psychosexual individuality by appropriate surface shaping. Only if one takes into account that clothing in the broadest sense belongs to the individuality of man, that in many respects it plays the same role as, for example, the plumage of birds or the color of butterflies, it becomes comprehensible that an apparently so external inclination can represent a dominating basic trait of the personality, which in its constancy and uncontrollability can only be compared with the variants of the drive (see homosexuality). In fact, Transvestism, for those so predisposed is a question of life, its violent suppression leads to a disturbance of the inner harmony, which causes an unfree, cranky personality or leads to despair.

This author, in joint activity with Hirschfeld, received a picture of the enormous, previously undreamed-of spread of transvestism, since the publication of the discovery of this phenomenon, more and more such predisposed persons found the courage to entrust their inclinations to the expert, in order to receive, on the basis of an appraisal of their condition, the police permission to move about in public in the clothing of the opposite sex, which - at least in Berlin - is usually granted to them, on the condition that they do not cause public annoyance by their behavior.

As a rule, transvestites are not satisfied with an occasional and temporary relaxation, which they can obtain by putting on clothes of the other sex in their domesticity; they rather feel the need to be able to show themselves in public, dressed according to their inclination, and, if possible, to live at least for some time completely in the manner of the other sex. In general, it is easier for the transvestite woman under the present circumstances to follow her inclinations at least partially than for the man, since today's women's fashion allows a close approximation to that of men, but a man dressed femininely is conspicuous under all circumstances. There are male transvestites who prefer the role of the hard-working housewife, others who prefer that of the elegant lady of the world, and still others who prefer that of the discreet bourgeois woman; female transvestites who dress as sportsmen, as plain men from the people, but also those who like to dress in uniform. Often one finds in transvestites a peculiar combination of artistic receptivity and productivity, sometimes a special creative power, especially in the musical field. In this respect Richard Wagner, whose disposition is certainly proven by "his correspondence with a cleaning lady", is a particularly striking example of Transvestism

The historic and ethnological modifications of Transvestism, which can be traced from the primitive peoples through the cultures of all times and peoples according to the respective dress customs, are also interesting.

In the preference for certain pieces of clothing and the sexually justified inclination to wear them on one's own body, connections between transvestism and fetishism come to light. In the most pronounced cases transvestism represents the only and entire need of sexuality, the satisfaction of which requires an absolute relaxation, in others it is connected with normal direction of sexual drive, in others again with homosexuality. In the latter it appears less pure and independently expressed, being more a partial and concomitant phenomenon of the femininity often present in homosexual predisposition.

In some cases, transvestism is favored by feminine body formation in the man, androgyny, virile in the woman, gynandry, but in others there is a quite striking contrast between the absolutely masculine or feminine exterior and the urge to perform just in the exterior completely the role of the other sex.

Verkleidungstrieb, erotischer (=Dress up instinct, erotic)

The erotic disguise instinct is understood to be the urge, based on sexuality, to express in external appearance, but especially in clothing, a personality that does not correspond to actuality. If this urge refers to dressing in the manner of the opposite sex, it is called transvestitism and can be explained by the presence of other-sex components on the individual’s sex/gender identity. Another form of erotic disguise is the urge to dress in the costume of another age group of the same sex, which is called cisvestism and can be explained by infantilism and auto-eroticism as causal factors. Combinations of different forms also occur: one such combination of trans- and cisvestitism is adolescent men who long to dress as little girls. Erotic disguise may completely fill the sexuality, so that in the possibility of satisfying it, other sexual inclinations do not exist and only its compulsory suppression causes sexual irritations, possibly also nervous symptoms of illness; but it can also occur in connection with sexual urge expressions of a hetero- and homosexual nature. Infantilistic cisvestitism naturally often coincides with paedophilic tendencies.

Zwischenstufen (=Intermediate stages)

By Zwischenstufen we mean all sex/gender transitional phenomena both physical and mental: The different forms of androgyny, pseudohermaphroditism and hermaphroditism in the field of physical; homosexuality and transvestitism in the field of mental hermaphroditism. The latter finds their explanation by analogy to physical transition symptoms, to which they are often concomitant.