Male Sex Work and Society

Mack Friedman reminds us that evidence of same-sex eroticism can be found across history and cultures. When the old cliché about prostitution being the world’s oldest profession is rattled out, we tend to think of females rather than males. However, there is evidence that male and female prostitution have coexisted throughout history. In fact, male prostitution was so entrenched in Rome that male sex workers had their own holiday and paid a tax to the state. Yet Friedman shows how the meanings and values associated with male sex work have varied considerably in various cultural and historical contexts. In the ancient world, for example, those playing dominant same-sex erotic roles had elevated social status .

It is probably safe to say that power and hierarchy have always been influential in the world of sex work, yet recent research has found clear evidence that some of these encounters evolved into romance and love at various historical junctures. A similar point is made in Touching Encounters, the 2012 book by Kevin Walby, which states that, rather than all such exchanges being merely sexual or commercial encounters, an authentic romantic relationship can develop between client and escort. Male sex work is indeed about power and commerce, but it also involves friendship and mutuality. The real psychosocial nature of male sex work is waiting to be fully researched, explained, and shared with the world .

When we look at male sex work, we must look at the two primary actions that comprise this event. First there is sex, most commonly between an older and a younger male. Then there is a reward for this sex, some kind of payment beyond a simple show of gratitude. Male sex work almost always has been viewed as a consequence and reflection of economic disparity between older and younger partners, and has existed across a wide continuum of cultural acceptance. Conditions for male sex workers are contingent, as we will see throughout this book, not only on the degree of cultural acceptance afforded them but on the degree of cultural acceptance afforded any sexual activity between men.

The history of male sex workers is gaptoothed and disjointed, like an aging boxer. Here, a note of caution: there is no canon to draw from, and your correspondent is not a trained historian. In other words, there is no sex work field, and if there were, I am sure I would not be the best fielder. This chapter is comprised of historical snapshots and a brief analysis of global hustler history, based primarily on the work of amateur and professional classicists and historians. It centers on what we can infer about the cultural conditions of male sex work in ancient Greece and Rome, pre-modern and Renaissance Europe, Japan in the days of the samurai, colonial and industrial America, and fin de siècle Western societies.

Greek Pornos: Timarkhos on Trial

In 346 BCE, the city-state of Athens signed a peace treaty with Macedonian warmonger Philip II via the envoys of the Athenian assembly. Philip II did not initially honor this treaty, however, for which the Athenian assembly blamed the envoys and attempted to court-martial them. One renegade envoy, Aiski-nes, strategically preempted the assembly by prosecuting Timarkhos, an assemblyman who was, not coincidentally, helping the Athenian assembly prepare to prosecute the envoys. Aiskhines took Timarkhos to court for having violated a law by merely addressing the assembly. According to Aiskhines, Timarkhos had been a prostitute in his youth and thus was barred from speaking to the Athenian assembly. Greek historian Kenneth J. Dover’s interpretation of that law is that it

debarred from addressing the assembly, and from many other civic rights, any citizen who maltreated his parents, evaded military service, fled in battle, consumed his inheritance, or prostituted his body to another male; this law provided for the denunciation, indictment, and trial of anyone who, although disqualified on one or other of these grounds, had attempted to exercise any of the rights forbidden to him.¹

The audacity of Timarkhos, to address the assembly after having conducted sex work! Although we might view ancient Greek culture as sexually permissive, especially of sex between males, an intricate set of sociosexual codes delimited these relationships. These codes further distinguished between relationships for love, tutelage, and mentorship, and those that strictly involved lust and financial gain. Along with fairly high parity between younger and older male citizens in Greek society was great tolerance for affairs intertwining the stated characteristics, so long as they existed within gender norms. Younger and older males were linguistically separated within their relationships, subject to differentiation by both age and desire. The younger males were termed pais, which, according to Dover, is a word also used for ‘child,’ ‘girl,’ ‘son,’ ‘daughter,’ and ‘slave.’² This curious conflation of meanings makes pais synonymous with, in this case, one who is passive. The older partner was, by contrast, active or passionate. This relativity of passion was further connoted by the conjugation of eros, or love. The masculine noun erastes defined the senior partner, the man who is the lover, whereas the pais was also called eromenos, a masculine passive participle that meant beloved.³

This is not the transactional sex of contemporary American paradigm. Rather, it was seen as a humanistic dyad that rewarded both parties, fulfilling such basic needs as education, affection, attention, and sex. Greek scholar Thomas Martin writes that

[pederasty] was generally accepted as appropriate behavior, so long as the older man did not exploit his younger companion purely for physical gratification or neglect his education in public affairs.⁴

FIGURE 1.1

Wilhelm Plüschow (1852-1930) was an aristocrat and artist who produced homoerotic photographs in Italy. This is his portrait of his rumored lover, Vincenzo Galdi (right), with Edoardo at Posillipo, Naples, before 1895.

What happened, then, when a senior partner exploited his younger charge, using him solely for sexual release and neglecting his education? In Classical Greece, this was no longer paederastia but porneia: strictly prostitution. Compare this to the sugar daddy, an imperfect contemporary corollary; when a sugar daddy neglects his kept boy’s social education and professional development, the relationship becomes nothing more than a hustle.

Greek usage of the word porneia slowly evolved from an originally precise term for a specific type of sexual behavior to all sexual behavior of which they disapprove and even to non-sexual behavior which is for any reason unwelcome to them … In later Greek [porneia] is applied to any sexual behavior towards which the writer is hostile.⁵ This etymology characterizes the first distinct Western word for male prostitution: porneia. When set apart from pederasty, porneia came to connote an unnatural, undesirably exploitive quality for the senior partner, while impugning the junior partner with a nasty mercenary aspect. We can see this in the Grecian typology of female sex workers between porne and hetaira, or prostitute and mistress. Dover argues that although "the dividing line between the two categories could not be sharp … whether one applied the term porne or the term ‘hetaira’ to a woman depended on the emotional attitude towards her which one wished to express or to engender in one’s hearers."⁶ Dover uses the writer Anaxilas as an example, citing a passage wherein hetairai (plural of hetaira) are defined by loyalty and affection and pornai (plural of porne) by avarice and deception.⁷ Male prostitutes also were differentiated from being eromenoi by more than just semantics and the level of social approval; they were institutionally distinguished by the laws that upheld Greek culture. One could say that male prostitution was tolerated and decriminalized, but Grecian male prostitutes were often denied basic citizenship rights.

Which brings us back to poor Timarkhos, the Athenian assemblyman with a sordid past. Aiskhines argued that, in Timarkhos’ youth,

if Timarkhos had remained with Misgolas and had not gone to anyone else, his conduct would have been less improper … But if I remind you and prove … that he has earned money by the use of his body not only in Misgolas’s keeping but in someone else’s, and then in another’s, and that he has gone from that to a new one … I don’t see how he can go on beating about the bush all day—actually peporneumenos [having behaved like a prostitute].⁸

Aiskhines anticipated that Timarkhos’s defense would hinge on the difference between porneia and paederastia. He presupposed the arguments of Timarkhos’s character witness, the estranged envoy Demosthenes. Aiskhines predicted that Demosthenes would, in order to defend his friend, employ a syllogism based on a standing Athenian prostitution tax; as all prostitutes were taxed and there was no record of Timarkhos within the city’s prostitute logbook, then Timarkhos must not have been a prostitute.⁹ Aiskhines preempted any appeal to the social education inherent in pederasty, which might have suggested to the assembly that, since Timarkhos was thoroughly conversant with wrest-ling-schools and educated society,¹⁰ he was more eromenos, a kept youth, than pornos, a hired youth. Moreover, Aiskhines admitted to his own participation in erotikos, loosely translated as honest love,¹¹ in contrast to his allegations of Timarkhos’s commercial bent.

Focusing on alleged liaisons between Timarkhos and his numerous and unsavory partners, Aiskhines intended to portray the assemblyman’s slide into the world of porne. Dover translates one of Aiskhines’s rumors:

They [Misgalos and Phaidros] found him [Timarkhos] having lunch with some visiting foreigners. They threatened the foreigners and told them to come along to the prison, because they had corrupted a youth of free status; the foreigners were frightened and disappeared, leaving the party that had been prepared.¹²

Innuendo seems to have slanted this case in Aiskhines’s favor, for he wound up winning the suit and avoiding prosecution for his role in the broken peace treaty that precipitated this. According to Aiskhines,

Timarkhos alone has brought this whole case on himself. The laws laid down that because of his shameful life he should not address the assembly.¹³

In fact, it mattered more to Aiskhines and to the jury that Timarkhos refused to recuse himself from the assembly because of his potential sex work history; it was less important that he had been a prostitute (or had behaved like one), as prostitution was legal and even taxed in classical Athens. Although a free citizen was free to be a male prostitute, he relinquished future freedoms. In this way, ancient Grecian male prostitution was to become an activity that was, for the most part, limited to foreigners, other noncitizens, and slaves.

Young noncitizen males within Grecian boundaries were poorer than their citizen counterparts, and thus more likely to have endured relationships with patrician men who offered meager, survival-based rewards. David Halperin suggests that, in this case, traditional pederasty served to further distinguish class boundaries: Sex between social superordinate and subordinate served, at least in part, to articulate the social distance between them.¹⁴ Aiskhines in essence won the trial because he was able to remove Timarkhos from his class. Still, in much of Greece, male prostitutes were legally protected if they registered and paid taxes,¹⁵ although they were simultaneously caricatured and ridiculed as sluts—in fact, as emblematic of everything oversexed. Dover cites the historian Polybius reciting gossip about Agathokles:

Agathokles, in his first youth, was a common prostitute (pornos) available to the most dissolute. A jackdaw, a buzzard, putting his rear parts in front of anyone who wanted.¹⁶

Dover’s interpretation is that the jackdaw "symbolises impudence and shamelessness; the buzzard … presumably symbolises insatiable lust, which is assumed to characterize the true pornos."¹⁷ The case of Timarkhos illustrates how class structure and citizenship rights were related in ancient Athens to the expression of masculinity, and how prostitution was in turn related to sociosexual submission—an economic, sexual, social, and physical subjugation that reduced the seller’s status and rights (assuming that the seller had any status and rights to begin with).

Catamites: Byzantine and Roman Male Sex Work

By the end of the first century BCE, when Greek strongholds began to fall and Greek socioeconomic influence began to wane in the Mediterranean, the conquering Romans imprinted their own notions of male sex work. In the Roman Empire, slaves and former slaves (freedmen) often were forced to engage in survival sex and were sold from buyer to buyer for the price of chickpeas.¹⁸ Freed imperial Roman males could legally engage in sex with other men for a combination of rewards, including love, tutelage, money, gifts, shelter, and food, as long as they did it voluntarily and not as sexual servants.

For the next few hundred years, it remained respectable for younger men of all classes to be partners—usually passive—in intercourse with older men.¹⁹ However, by creating and maintaining a slave class, the bipartite patriarchy of the later Roman Republic (senate and consuls) kept for its successful males an easy alternative to tutorial pederasty. Moreover, after the demise of ancient Greece and the ascension of Roman culture, the price for sexual services decreased drastically, which left young male members of the slave class in a situation similar to that of urban street-based sex workers in contemporary America, from whom fellatio is available for the price of a California roll. How did this shift occur?

In the fourth century BCE, the historian Polybius, whom John Boswell deems reliable, recorded that many men … spent a talent [about $2,000] for a male lover or 300 drachmas for a jar of caviar from the Black Sea.²⁰ Citing another volume of Polybius, Boswell traces one of Cato’s speeches in the second century BCE. Cato was reported to have complained that the value of male prostitutes exceeded that of farm lands.²¹ In the later days of the Roman Republic, however, a growing patriarchal prejudice against the passive partner in malemale sexual intercourse in traditional pederast relationships affected the legality of certain behaviors:

Noncitizen adults (e.g., foreigners, slaves) could engage in such behavior without a loss of status, as could Roman youths, provided the relationship was voluntary and nonmercenary. Such persons might in fact considerably improve their position in life through liaisons of this type … Those who commonly played the passive role in intercourse were boys, women, and slaves—all persons excluded from the power structure. Often they did so under duress, economic or physical.²²

However strong this stigma against men being passive sexual partners for other men, it did not stop freeborn men from being passive when having sex with other males and even hiring active partners for themselves. There is fascinating evidence that a variety of emperors, including Caesar and Nero, enjoyed receiving exoleti into their sphintria. Not only was it culturally acceptable to make sexual use of servants, it was actually institutionalized: "Roman men of a certain status had a male slave called a concubinus whose specific function was to meet their sexual needs before marriage."²³

As it was legal, and perfectly acceptable, for males to have sex with each other in fourth-century BCE Rome, the value of male sex workers could only be driven down by enlarging the slave class, as freeborn men did not comprise the sex worker excrescence in the Roman Republic. Boswell avers that very large numbers of prostitutes were recruited from the lower classes and among foreigners and slaves.²⁴ Of course they were, for according to new laws, foreigners and slaves were the only adult males available for homosexual sex. This legal distinction served to increase economic disparity and create conditions for sex workers consistent with modern times. Roman republican patriarchy, which thrived on fixed gender roles, began to refine its biases regarding male sex workers, reflecting a double standard in social tolerance:

In addition to taboos regarding passivity, very strong opprobrium attached to male citizens who became prostitutes, due to the facts that (1) prostitution represented the bottom level of a profession already viewed with disdain by well-born Romans, i.e., commerce; and (2) anyone—citizen or slave—could avail himself of the services of a prostitute. The prospect of a Roman citizen servicing a slave sexually and for money was certain to invite contempt and disgust. No stigma whatever resulted from the use of such prostitutes, however.²⁵

Banish prostitutes, suggested St. Augustine, and you reduce society to chaos through unsatisfied lust.²⁶ Since before the common era, local taxes often had been collected from Roman prostitutes. Gary Devore suggests that when Emperor Caligula instituted a tax on prostitutes and pimps, compelling formal registration for sex workers, their legitimacy was temporarily strengthened.²⁷ But enforced registration surely created new difficulties: How would one disguise his employment in such a highly visible field whose reputation was now steadily worsening?

But ancient Roman taxation of prostitutes was not so much a measure of social legitimacy as it was a strategy to gouge the wages of a predominantly enslaved population. This tax lasted through early Christian rule, until 498 CE, because, as Claudine Dauphin suggests,

prostitution could occasionally be very lucrative and thus beneficial through taxation, [so] the Christian Byzantine State turned a blind eye. Since the Roman Republic, according to Tacitus, male and female prostitutes had been recorded nominally in registers which were kept under the guardianship of the aediles.²⁸

Obviously aware that their teachings did not conform to existing behavioral practice, new Christian leaders were ill advised to enforce any changes. Devore seconds that the tax in question proved to be extremely profitable, adding that it caused some embarrassment to some of the early Christian emperors.²⁹

Excavations have unearthed ancient male brothels within the former Roman Empire, but these were not the only sanctioned spots for sex work. Pueri plied their trade on thoroughfares, in alleyways and gymnasiums, at the pools and the public baths, in earmarked taverns—and in, as Devore has put it, other spaces specifically set aside for mercenary sex or utilized for the selling of sex only at certain times, such as under the arches of an amphitheater, in cemeteries, along city walls, and inside deserted buildings.³⁰ In these ways, ancient Roman sex work was probably not so different from our own—more open, perhaps, but practiced amid similar monuments and public spaces—and gay society throughout history has passed down a tradition of public sex.

Contemporary society’s public planning derives from archaic ideas about constructing urban spaces, and sex workers in ancient Rome used public urban spaces for transactional sex rendezvous, just as we do today, because these locales promoted a choice of clients, as well as more consistent business. This method was all too visible and often frustrating in times of social intolerance for sex work, but Mediterranean male sex workers also could use semiprivate settings, such as temples, brothels, and amphitheaters. In an example of life imitating art, it has been discovered that an excavated Roman brothel had been called the House of Ganymede. According to Devore, it had a representation of the same-sex rape of Ganymede, and a large stone phallus carved on a paving stone before the house, pointing directly at the front door.³¹

Older and younger Roman male prostitutes were linguistically differentiated. Older sex workers were termed exoleti (grown up, or active); younger males, especially slaves, were called pueri delicati or catamati. Concubinus, meritori, scortum, and sphintria were more general professional descriptors.³² Oddly, although pederasty was socially tolerated and well practiced in ancient Rome, as it was in Greece, it was tolerated only under purely economic tenets. Romans could not, as did their Grecian forebears, mix sexual relations with tutorials—at least not with freeborn males. And herein lies the distinction, a caveat to Roman permissiveness that limited the adult male’s interactions to younger males of subordinate class:

Absent is the initiatory pedagogical aspect evident in Greek culture where an older man took a youth under his wing to teach him about life while enjoying him sexually, and accented is the social distinction between free and not free, citizen and not citizen, active and non-active.³³

This binary construct existed for dual reasons. First, it maintained a class distinction that hindered underclass men from succeeding at anything but slave labor and prostitution, so that the riches could reside with the most fortunate families and the Church, which continued to make money from taxing the slave trade. Freedom in the Roman Empire came only with birth, capital, or mercy. Second, it rationalized men’s sexual behavior, in this case their same-sex behavior.

Active and passive sex roles were becoming rigorously defined as respectively masculine or feminine, and as Christian doctrine was establishing itself, culturally expected and imposed sexual roles played the leads in a morality play scripted to polarize gender and sexual relations. The proponents of new, procreative sexual laws codifying chastity for the unmarried presumably intended to increase the strength and productivity of the empire; encouraging coupling would, as the theory goes, increase the chances that children would be cared for. This tenet backfired, however, resulting in overpopulation and scores of abandoned illegitimate children, who were often fated to become prostitutes as they entered young adulthood. Again, I quote Dauphin:

Christianity’s condemnation of any type of non-procreative sexual intercourse brought about the outlawing of homosexuality in the Western Empire in the third century and consequently of male prostitution. In 390, an edict of Emperor Theodosius I threatened with the death penalty the forcing or selling of males into prostitution. Behind this edict lay not a disgust of prostitution, but the fact that the body of a man would be used in homosexual intercourse in the same way as that of a woman. And that was unacceptable, for had St. Augustine not stated that the body of a man is as superior to that of a woman, as the soul is to the body?³⁴

As a clear byproduct of this admixture of an ancient sexism, a legislated retreat from sex for pleasure, and a sharpened definition of gender roles, homophobia emerged in Rome. This unfortunate development prefigured the police brutality, social stigma, and the resultant danger that would characterize Western male sex work to the present day. Shortly after its engraving, Theodosius’s decree was glowingly enforced:

In application of Theodosius’ edict in Rome, the prostitutes were dragged out of the male brothels and burnt alive under the eyes of a cheering mob.³⁵

Beginning in 600 CE, female Roman sex workers were legally respected. They were no longer grouped with male workers and were semantically differentiated. For instance, female sex workers were termed heterae, not sphintria. However, sexually undeveloped girls could be compared to passive boy prostitutes in a unique linguistic transgenderism. Dauphin tells of a girl from Constantinople named Theodora, who became Emperor Justinian’s consort:

[She] was known to Syrian monks as Theodora who came from the brothel. Her career proves that Byzantine courtesans like the Ancient Greek hetairai could aspire to influential roles in high political spheres. Long before her puberty, Theodora worked in a Constantinopolitan brothel where, according to the court-historian Procopius of Caesarea’s Secret History, she was hired at a cheap rate by slaves as all she could do then was to act the part of a male prostitute.³⁶

Dauphin’s analysis raises questions about the merit of the meritrix in ancient Rome and Byzantium. She suggests that abandoned children supplied the sex work market, quoting Clement of Alexandria’s plea to deadbeat dads: How many fathers, forgetting the children they abandoned, unknowingly have sexual relations with a son who is a prostitute or a daughter become a harlot?³⁷ Clement provided the first real indication of transgender sex work by describing a custom at slave auctions where boys were ‘beautified’ to attract potential buyers.³⁸

By all indications, male prostitutes in the Roman Empire were generally young abandoned slaves with little career choice—a change from their status in the republic, when they at least could have aspired to become high-class courtesans. The need for Romans to create and maintain a separate class of citizenry who existed solely for physical and sexual slavery resulted from an almost totalitarian empirical rule distinguished by its strict Christian doctrine. Several decrees were enforced to further foment, and profit from, this class, including the taboo against same-sex male intimacy with anyone other than slaves, the continuing taxes on female prostitution, and edicts like that issued by Constantine I in 394 CE, which allowed poverty-stricken parents to sell their children.

Although by this time illegal in many regions, male sex work continued in parts of the Roman Empire into the sixth century CE, especially in the eastern regions, which approached India. Dauphin reports that

male prostitution remained legal in the pars orientalis of the empire. From the reign of Constantine I, an imperial tax was levied on homosexual prostitution, this constituting a legal safeguard for those who could therefore engage in it with impunity. Evagrius emphasises in his Ecclesiastical History that no emperor ever omitted to collect this tax. Its suppression at the beginning of the sixth century removed imperial protection from homosexual prostitution. In 533, Justinian placed all homosexual relations under the same category as adultery and subjected both to death.³⁹

For 200 years, Roman interpretation of Christian doctrine had given men who had sex with other men an out; there were some cases where the law did not or would not apply, namely in cases of slavery. Sex exchange between men had thus become distorted into a solidly remunerative, marginally sanctified act of exploitation. This metamorphosis freed freeborn Roman adult males to act as gods:

The erotic ideal of Ganymede, the beautiful shepherd who willingly allowed himself to be the sexual plaything of the king of gods in exchange for immortality, is an apt metaphor for the Roman conception of the male prostitute. Although morally stigmatized by his profession, and lacking many of the legal rights of other Roman men, the male prostitute performed a necessary function within society. He was defined by his participation in the framework of public sexuality.⁴⁰

But Roman men were not gods, and street sex workers were mortal. With psychosocial forces so disparate, it is no wonder that Roman male sex workers were torched en masse, no longer shepherds but certainly scapegoats.

Wakashudo: Japan in the Bloom of Modernity

During the 17th century, and probably for centuries beforehand, pederasty was revered in Japan. Younger males and women were, as in ancient Greece and pre-modern Rome, considered similarly available and pleasurable sexual partners for Japanese men. Examining a collection of 40 short stories written by Ihara Saikaku and collected in The Great Mirror of Male Love in 1687, Paul Gordon Schalow writes that male homosexual relations were accepted as a normal component of male sexuality and followed established social conventions, though the conventions differed when prostitution was involved.⁴¹ While noncommercial sex between males was practiced among Buddhist priests and chigo apprentices, and samurai warriors and their apprentices, kabuki theater offered spaces for transactional sex in early modern Japan.

Just as Greek and Roman societies differentiated between commercial and noncommercial male-male sexual expression, relationships between samurai warriors and their protégés differed in some ways from those of the kabuki wakashu, or male actors/prostitutes and their clients. There was significant economic parity between partners in samurai apprenticeships, and the relationship was characterized as a striving for ikiji, defined by Schalow as shared masculine pride.⁴² Schalow compares depictions of mercenary and nonmercenary wakashudo in Saikaku’s work:

The narratives on kabuki youths often focused on the youth’s transcendence of the financial transaction and his entry into the emotional realm of ikiji, [but] this shift usually required that he abandon prostitution … ikiji frequently represented the ennobling potential of the samurai ethic on the townsman’s world of kabuki, but a few narratives showed noncommercial relations based on shared masculine pride developing between merchant and priest and kabuki youth.⁴³

Kabuki actors in training who wished to remain prostitutes could still aspire to nasake, a sensitivity to their clients’ emotional suffering. Schalow quotes Saikaku:

Professional wakashu are the finest. Other youths make vows of love from mutual feelings of affection and give their lives to their lovers in return for support in a crisis, but these kabuki wakashu have no such pleasures. They must make themselves available to their patrons from the very first meeting before they have even had time to get acquainted. Such love (nasake) far surpasses the attention of other youths.⁴⁴

While this emotional structure was restrictive, depriving male sex workers of more intimate male bonding, it was elastic enough to allow for love to develop. Legally, kabuki and other male youth were fair game until the latter part of the 17th century, when the Tokugawa government passed edicts that prohibited male-male intimacies that crossed class boundaries. However, this only resulted in maintaining samurai apprenticeships as a form of ikiji and preventing samurai from consorting with kabuki.

By maintaining economic parity between sexually intimate males, early modern Japan provided two behavioral modalities based entirely on caste. Same-sex relationships between top-caste samurai were seen as a male-bonding rite of early adulthood, while similar across-caste relationships were perceived as a form of prostitution that, though comparatively less desirable, was legal, common, and allowed for the expression of love.

Doing Evil: Male Sex Work in Preindustrial Europe

Germanic feudal society demarcated class structure into masters and servants, a sublimated sex dynamic that undoubtedly created an atmosphere of continued sexual exploitation by the very rich. In Italy, meanwhile, same-sex relations between males of similar caste began to take on the term brotherhood. Much like the commitment ceremony of today, same-sex partnerships could be formal or informal, depending perhaps on their community’s urbanity.⁴⁵ Boswell argues that these unions were only partnerships or brotherhoods, and that any remuneration, such as the sharing of property and estate, was secondary to the relationship. As an example of such relationships, Boswell notes the story of St. Peter Ordinski, who ran away from home as a teenager, cofounded a church, and met the Prince of the Tatars, who gave Peter a dowry and ate every meal with him. (Peter is reported to have burst into tears when learning of the prince’s arranged marriage to a high-class Tatar woman.)⁴⁶

As new laws were enacted in medieval and pre-modern Europe, they included edicts that disrupted the vocational options of the male sex worker. In many countries, the threat of capital punishment continued to overshadow sex between males, and legal guidebooks such as The Institutes and The Eclogues contained prohibitions against boys entering the priesthood if their ‘vessel’ was ‘broken.’⁴⁷ It is clear, however, that state codes did not stop male sexual commerce from occurring in major European cities. In late medieval Italy, where 15 percent of children were abandoned, young unemployed men roamed the cobblestones and became bardassas, a word derived from the Arabic word for slave, which connotes male prostitutes playing passive sexual roles, and model-catamites for artists.⁴⁸

Meanwhile, proto-gay-rights literature began to draw distinctions between homosexual sex for pleasure and for money, reaching back to the codes of ancient Greece and Rome and sharing the philosophy of the wakashudo. Describing homosexuality in Florence in the 1600s, Michael Rocke quotes from Alcibiades the Schoolboy, a pro-homosexual dialogue:

This name of bardassa … should not be and is in effect not given to boys who out of affection and kindness couple graciously with civil and praiseworthy lovers … The bardassa correctly means mercenary and venal putto, who sells himself as mere merchandise.⁴⁹

It seems likely that street-based male sex work was not an unusual phenomenon in European cities; however, it was stigmatized, feared, and punished, perhaps even more than noncommercial sex between men.

Jeffrey Merrick notes that Parisian law enforcement was inured enough to the city’s sodomites that it typically did not enforce the capital punishment laws; prosecutions from 1715 fit a predictable pattern of sexual relations between younger males, commonly immigrants from the provinces, who supported themselves or at least supplemented their wages through prostitution, and older males who were willing and able to pay for their services.⁵⁰ Nevertheless, consider the case of Edme Guerin, a 20-year-old arrested in 1715 in Paris, where he had been living for 10 months since arriving from Lyon. Poor Guerin reported that he had not lived on his prostitution and his infamies; rather, being new to Paris,

and having met [a man named] Lemur, this wretched man asked him if he would not like him to introduce him to men who liked lads and having parties with them. The respondent, who was at the time in very great need of money and having a lot of trouble surviving, unfortunately accepted the proposal of said Lemur, who procured him the first time to a shopkeeper in the rue aux Fers who deals in buttons … with whom they were in a tavern called The Magpie in the Rue Saint-Denis, where … the worst infamies took place.⁵¹

Guerin served six months in prison for sodomy, which the court euphemized as do[ing] evil. He reported that it was not hard to make the acquaintance of infamous types who prostitute themselves or those who debauch them, since they stroll every day in the Luxembourg [Gardens], where even persons of rank meet. And when they plan to debauch a young lad whom they believe suits them, they accost him by asking what time it is or on various other pretexts. By the 18th century, male sex work had become institutionalized in cities across Europe, replete with understood meeting places and lingual codes to facilitate such activity. Despite the harshly punitive laws in place to stop male sex work, it was common enough that law enforcement systems, if not ignoring it entirely, were beginning to sometimes punish it less severely than, for instance, the ancient Romans.

Love for Biscuits: The Founding of a Nation

We have learned, so far, of kept boys who have been deified, of saints, and of slaves. We would be remiss in not reminding our readers that there exists a country whose earliest settlers included men who traded sex. As John Smith wrote in 1607 of the first spring for the Jamestown colonists, [We are] oppressed [by] extreme weakness and sickness … Whilst the ships [from England] stayed, allowance was somewhat bettered, by a daily proportion of Bisket [biscuit] which the sailors would pilfer to sell, give, or exchange with us, for money, saxefras [sassafras], furs, or love.⁵² Unfortunately, when the ships left again for England and the starved colonists could no longer trade things (including love) for food, they were forced to eat wormy barley from a communal kettle before they learned how to live off the Virginia land.

This offhand report, phrasing male sex trading without bias, would not characterize male sex work in American society today. In fact, America has not traditionally recognized its male sex workers as much more than vectors of homosexuality and/or sexually transmitted diseases; of course, the two are often conflated.

In 1677, young indentured servants named Sam Barboe and Peter Buoll were offered a bushel of corn and gunpowder, respectively, to take off their pants for their master, Nicholas Sension. Sension’s sentence—which did not include imprisonment or hanging, perhaps due to his high social status—contained a proviso that held his estate in escrow until his death, whereupon it would return to his family so long as he didn’t continue infecting the rising generation.⁵³

Fast-forward 150 years to the penal colonies on the East Coast of North America, where reformer Louis Dwight noted that certain inmates had peculiar skin, the strained and sunken eye, the distorted mouth and head, and the general expression of the countenance. It was, he wrote, as if God had impressed the mark of the beast upon them, for unnatural crime; … I did not understand, till I learned, that the sin of sodom is the vice of prisoners, and boys are the favorite prostitutes.⁵⁴ Lest you conclude that the good reformer got carried away, a gonorrhea epidemic was discovered in 1886 in a male reform school in Baltimore and attributed to young inmates’ practice of engaging in sodomy with older inmates for tobacco, candy, or other delicacy.⁵⁵

By the late 1800s, male sex work in America was no longer entirely relegated to master-servant or intra-inmate relationships. At least in New York City, an emergent gay and transgender community was establishing itself in bars and beer halls. According to testimony given to the City Vigilance League, a reform commission, in 1899 there were on the Bowery alone … certainly six places that were well known as being resorts for male prostitutes, including Little Bucks and Columbia Hall (nicknamed Paresis Hall, after an epithet flung at male and transgendered sex workers that connoted paralysis thought to be caused by venereal disease) on Bowery and Fifth Street, which was known for men … soliciting men at the tables.⁵⁶ Said one witness, I have always observed these degenerate men there in large number, quite large numbers from twenty-five to fifty.⁵⁷

FIGURE 1.2

Courtroom sketches of boys involved in London’s Cleveland Street Scandal in the late 1800s. When the homosexual brothel in the case was in operation, homosexuality was illegal in the UK.

Similar scenes were reported at The Slide, a beer garden on Bleecker Street, where a great number of those queer creatures assembled each night, dressed in male costume and sitting for company on the same basis as the others [the female prostitutes],⁵⁸ and at the Golden Rule Pleasure Club on West Third Street, where one was buzzed into a room with a table, two chairs, and a young man dressed as, and identifying as, a woman.⁵⁹ In Washington, D.C., in the 1890s, African Americans were holding drag dances.⁶⁰ The rise of transgender sex work was memorialized in an 1894 medical report:

In many large cities the subjects of contrary sexual impulse form a class by themselves and are recognized by the police … They adopt the names of women, and affect a feminine speech and manner, falling in love with each other, and writing amatory and obscene letters. In New York City alone there are no less than one hundred of these, who make a profession of male prostitution, soliciting upon the streets and in parks when they get the opportunity. Physically, many of these men whom I have examined present the stigmata of degenerative insanity.⁶¹

It is unclear from these reports whether the subjects actually identified themselves as women or were induced to cross-dress by social and sex work mores that made it easier for them to have sex with men for money if they presented themselves as women. However, the reactions to such behavior by the powers that be do not suggest that transgender sex workers were any more tolerated at that time than they are today. It is sadly ironic that male and transgender sex workers have been associated historically with sexually transmitted infections when HIV/AIDS has so ravaged these groups in recent