Without prejudging or prejudicing this new morality, now almost universally regarded as a great advance upon the ethics of the earlier pagan world, we must observe that it arose when science was non-existent, when the study of humanity had not emerged from the cradle, and when theology was in the ascendant. We have therefore to expect from it no delicate distinctions, no anthropological investigations, no psychological analysis, and no spirit of toleration. It simply decreed that what had hitherto been viewed as immorality at worst should henceforth be classed among crimes against God, nature, humanity, the state. Opening the Bible, we find severe penalties attached to sexual inversion by the Mosaic law, in the interests of population and in harmony with the Jewish theory of abominations. The lesson is driven home by the legend of two cities, Sodom and Gomorrah, overwhelmed with fire because of their addiction to abnormal sexual indulgences. Here the _vindices flammæ_ of the Roman code appear for the first time--the stake and the flames, which mediæval legislation appointed for offenders of this sort. St. Paul, penetrated with Hebrew ethics, denounced the corruption of the Gentiles in these words: "For this cause God gave them up into vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet." Christ uttered no opinion upon what we now call sexual inversion. Neither light nor leading comes from Him, except such as may be indirectly derived from his treatment of the woman taken in adultery.