As the result of these considerations, Ulrichs concludes that there is no real ground for the persecution of Urnings except as may be found in the repugnance by the vast numerical majority for an insignificant minority. The majority encourages matrimony, condones seduction, sanctions prostitution, legalises divorce in the interests of its own sexual proclivities. It makes temporary or permanent unions illegal for the minority whose inversion of instinct it abhors. And this persecution, in the popular mind at any rate, is justified, like many other inequitable acts of prejudice or ignorance, by theological assumptions and the so-called mandates of revelation. In the next place it is objected that inversed sexuality is demoralising to the manhood of a nation, that it degrades the dignity of a man, and that it is incapable of moral elevation. Each of these points may be taken separately. They are all of them at once and together contradicted by the history of ancient Greece. There the most warlike sections of the race, the Dorians of Crete and Sparta, and the Thebans, organised the love of male for male because of the social and military advantages they found in it. Their annals abound in eminent instances of heroic enthusiasm, patriotic devotion, and high living, inspired by homosexual passion. The fighting peoples of the world, Kelts in ancient story, Normans, Turks, Afghans, Albanians, Tartars, have been distinguished by the frequency among them of what popular prejudice regards as an effeminate vice. With regard to the dignity of man, is there, asks Ulrichs, anything more degrading to humanity in sexual acts performed between male and male than in similar acts performed between male and female. In a certain sense all sex has an element of grossness which inspires repugnance. The gods, says Swinburne, "Have strewed one marriage-bed with tears and fire, For extreme loathing and supreme desire."